Tag: Glory

What is God’s Glory?

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In a recent class on Wednesday nights, I have a friend who asked an interesting question: “What is God’s Glory?” Admit it, that’s not really an easy question to answer. I always sense that it was ascribing to God the honor due him, that he is worthy of our worship, praise and obedience.

If you spend much time in church, you hear God’s glory mentioned all the time. Contemporary songs and classic hymns celebrate God’s glory. Many worship traditions include the Gloria Patri: “Glory be to the Father, and to the Son, and to the Holy Spirit…” Preachers tell us we should seek to glorify God in all we do. In the Reformed tradition, the catechism reminds us that the chief purpose of our lives is “to glorify God and enjoy him forever.”

But, have you ever wondered what the glory of God really is? When we speak of God’s glory, what are we talking about? How do you answer my friend’s question?

According to theologian Millard Erickson, the Hebrew word for “glory” refers to a perceivable attribute (an individual’s display of splendor, wealth and pomp), but in relation to God, it does not point to a particular attribute, but rather to the greatness of God’s entire nature.

Ezekiel 10:4 helps us to get a glimpse of and understand God’s glory: “Then the LORD’s glory rose from above the winged creatures and moved toward the temple’s threshold. The temple was filled with the cloud, and the courtyard was filled with the brightness of the LORD’s glory.” The word translated here as “glory” is kabod in Hebrew. This word comes from a root with the basic meaning of “heavy.” From this root word came a word meaning “rich.” Ancient Hebrews would refer to a rich person as “heavy in wealth” much as we might say someone is loaded. The literal sense of kabod also included being loaded with power, reputation, or honor. It’s from this use of the word that we get the meaning of glory.

So, God’s glory is God’s weightiness in wonderful qualities such as might, beauty, goodness, justice, worthiness and honor. When it comes to these characteristics and so many others, God has them in superabundance.

When we think of God’s glory, we remember that God has all good things in greater quantity and quality than we can ever imagine. Notice, also, that God’s glory is solid and substantial. It isn’t mere reputation. It isn’t dependent on anyone or anything else. God’s glory reflects his essential nature.

Yet the notion of heaviness does not fully convey the glory of God. In fact, if we equate God’s glory with heaviness, we might miss an essential quality of his glory. Look again at Ezekiel 10:4. God’s glory is not like a giant rock that sits there passively because it is so large it cannot do anything else. Rather, God’s glory shines like the sun.

In fact, if we’re looking for an image to represent the glory of God, the sun is a strong candidate. For one thing, the sun is the heaviest object in our solar system (with a weight estimated at more than a hundred times that of the earth). But, of course, the sun doesn’t just sit there. It is continuously active, burning so fiercely that it lights and warms the earth, which is about 93 million miles away.

The similarity between God’s glory and the sun is found in Scripture. Consider the promise of Isaiah 60:19: “The sun will no longer be your light by day, nor will the moon shine for illumination by night. The LORD will be your everlasting light; your God will be your glory.” This promise comes true in the vision of the heavenly city found in Revelation 21:23: “The city doesn’t need the sun or the moon to shine on it, because God’s glory is its light, and its lamp is the Lamb.”

In the New Testament, the Greek word for “glory” is doxa, which conveys the meaning of brightness, splendor, magnificence and fame. Check out how it is used in the New Testament:

  1. Jesus prays that the Father would glorify him as he had glorified the Father (John 17:1-5)
  2. We see his glory at the resurrection (Acts 3:13-15, 1 Peter 1:21)
  3. We see it at the glorious second coming of Jesus (Matthew 24:30)

You and I are called to live our lives in the light of God’s glory. We do so when we acknowledge his glory in worship, and when we live worshipfully each moment, reflecting the glory of God in the world.

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Suffering and Glory

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These are notes from my reading John R. W. Stott’s classic book, The Cross of Christ.

According to the Bible, suffering is an alien intrusion into God’s good world, and it will have no part in his new universe.

  1. Suffering is often caused due to sin, or the sin of others: children suffer with unloving or irresponsible parents, poor and hungry people suffer from economic injustice, refugees suffer from cruelties of war, people suffer in road casualties cause by alcohol.
  2. Suffering can be a reckless use of our freedom. There is cause and effect but it is much different than Hindu karma. Think about how unreliable the universe would be receiving pain for every wrong step and pleasure for every good step.
  3. Suffering is due to the human sensitivity to pain: but pain is a valuable warning sign that something is wrong (Dr. Paul Brand, leprosy, and feeling pain).
  4. Suffering is due to the kind of environment God has placed us: laws of nature are in effect when the hurricane devastates a coastal town.

Stoics believed that suffering is meaningless, but Jesus spoke of it as revealing God’s glory. What then is the relationship between Christ’s suffering and ours? How does the cross speak to our pain?

Patient Endurance: while suffering is to be recognized as evil therefore resisted, there comes a time when it must be realistically accepted. It is no credit to us if we are beaten for doing wrong, but if we suffer for doing good and endure it, this would be pleasing to God (1 Peter 2:18-23, Hebrews 12:1-3).

Mature Holiness (Hebrews 2:10, 5:8-9, 7:28, James 1:2-4): Jesus was made perfect through suffering, and he was never disobedient. Here are biblical images of suffering and discipline:

  1. A father disciplines his children: this is an expression of love. No discipline means no love.
  2. God as a refiner of gold: heat to purify and remove the dross.
  3. Jesus mentions his allegory of the vine: pruning to bear fruit.

God intends suffering to be a means of grace; it develops humility and deepens insight.

Suffering Service (John 12:23-26, 32-33): death is more than the way to life; it is the secret of fruitfulness. Unless it falls into the ground and dies, it remains a single seed. Paul found meaning in his suffering; the greatest secret of evangelism or missionary effectiveness is the willingness to suffer and die for the sake of others:

  1. For the sake of the Gentiles (Ephesians 3:1, 13)
  2. For the sake of the body (Colossians 1:24)
  3. For the sake of the elect (2 Timothy 2:8-10)

The Hope of Glory (Hebrews 12:2): suffering should be expected; don’t be surprised by it (Matthew 5:10-12, John 15:18-21, Philippians 1:30, 1 Thessalonians 3:3, 1 Peter 2:21, 4:12, 2 Timothy 3:12). It is the hope of glory than makes suffering bearable. What happens to us down here cannot compare to the next life. Suffering is God’s appointed path toward sanctification (mature holiness), multiplication (fruitful service), and glorification (our final destiny).

The Ground of a Reasonable Faith: Job had the attitude of self-pity and self-assertion, while his friends’ attitude may be described as self-accusation. The goal is self-surrender, which Job realizes at the end of the book.

The Pain of God: the cross of Christ is proof of God’s love, that it is personal, loving solidarity with us in our pain. Philip Yancey wrote a book called, “Where is God When it Hurts?” and asked an interesting question, “If God is truly in charge, somehow connected to all the world’s suffering, why is he so capricious, unfair?” Similar to Job 9:23, like God mocking the despair of the innocent. But God is not on a deck chair watching us, he was on the cross, and continues to suffer with us today.

Outside of Lazarus’ tomb, Jesus wept with those who grieved and snorted with indignation. He wept over Jerusalem, lamenting over their blindness and obstinacy.

Nobel Peace Prize winner (1986) Elie Wiesel wrote about his time in the death camps of Auschwitz, Buna and Buchenwald and came to this conclusion: he heard over and over the question about “Where is God? Where is he?” and as they were force to watch hangings at the gallows, he heard it again, “Where is God now?” He heard a voice within him answer, “Here he is…he is hanging here on this gallows.” God in Christ suffers with his people still.

Seven Affirmations in the Letter to the Galatians:

  1. The Cross and Salvation (Galatians 1:3-5): an introductory statement that is theologically balance and indicates what the letter is going to be about.
    1. The death of Jesus was voluntary and determined.
    2. The death of Jesus was for our sins.
    3. The purpose of Jesus’ death was to rescue us.
    4. The present result of Jesus’ death is grace and peace.
    5. The eternal result of Jesus’ death is that God will be glorified forever.
  2. The Cross and Experience (Galatians 2:19-21): in context Paul writes about justification, how a righteous God can declare sinful humans as righteous. Several times he repeats it is not by the law. The death of Jesus on the cross satisfied the demands of the law.
  3. The Cross and Preaching (Galatians 3:1-3): once you have begun in faith in Christ, why continue in their own achievement?
    1. Gospel-preaching proclaims the cross visually (prographo).
    2. Gospel-preaching proclaims the cross visually as a present reality (to accept or reject).
    3. Gospel-preaching proclaims the cross as a visual, present and permanent reality (perfect tense indicates a permanent benefit of the historical action).
    4. Gospel-preaching proclaims the cross also as an object of personal faith (we continue in faith and grace, not personal efforts).
  4. The Cross and Substitution (Galatians 3:10-14): here is the meaning and consequence of the faith. Here is Paul’s logic:
    1. All who rely upon the law are under a curse (Galatians 2:16, 3:10, 11, 12, Deuteronomy 27:26, Habakkuk 2:4).
    2. Christ redeemed us from the curse of the law by becoming a curse for us (plain statement of substitution, Galatians 3:13).
    3. Christ did this in order that in him the blessing of Abraham might come to the Gentiles, by faith (Galatians 3:14).
  5. The Cross and Persecution (Galatians 5:11, 6:12)
    1. Preaching circumcision is to preach salvation by the law.
    2. Preaching the cross is to preach salvation by God’s grace alone.
  6. The Cross and Holiness (Galatians 5:24): there are acts of the flesh and acts/fruit of the Spirit).
  7. The Cross and Boasting (Galatians 6:14): false teachers where obsessed with the numbers of their converts.
    1. To glory or boast in the cross is to see it as the way of acceptance with God.
    2. To glory or boast in the cross is to see it as the pattern of our self-denial.

The Cross in Galatians:

  1. The grounds for our justification (Galatians 1:4, 3:13)
  2. The means of our sanctification (Galatians 2:20, 5:24, 6:14)
  3. The subject of our witness (Galatians 3:1, 5:11, 6:12)
  4. The object of our boasting (Galatians 6:14, 17, Philippians 3:18)

The Revelation of God

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These are notes from my reading John R. W. Stott’s classic book, The Cross of Christ.

Here we are to investigate how the cross was a word and a work. And we ought to listen attentively.

The Glory of God: According to John, Jesus referred to his death as a glorification, and event through which he and the Father would be supremely glorified or manifested. The Bible tells us that heaven and earth are filled with his glory. The flowers in the field had glory exceeding Solomon’s, God showed his glory in delivering the people from Egypt (Ps 19:1, Isaiah 6:3, Matthew 6:29).

We had a glimpse of his glory at the transfiguration, and was manifested in the miracles or signs. John tells us that we have seen his glory. The cross appeared to be shame, but it proved to be glory. The synoptic gospels tell us that suffering is the pathway to glory. His coming death was his hour of glorification:

  1. Some Greeks came to see Jesus, “the hour has come for the Son of Man to be glorified” and then talked about his death (John 12:23).
  2. Judas leaves the upper room, Jesus says, “Now is the Son of Man glorified and God is glorified in him.” (John 13:31).
  3. In his high priestly prayer, Jesus says, “Father the time has come. Glorify your Son, that your Son may glorify you” (John 17:1).

In the cross there is a clear and public demonstration of God’s justice (Romans 3:25-26) and his love (Romans 5:8).

The Justice of God: There is seeming injustice in God’s providence: Abraham’s plea with God over Sodom and Gomorrah, the entire book of Job, and Psalm 73 where evil people prosper.

Romans 3:21-26 – the reformers interpreted “a righteousness” to mean a righteous status which is of God; it is bestowed by him. We read about the sacrifice of atonement was to demonstrate God’s justice.

  1. The first look is to the past (all sins in the past had beforehand been unpunished, Romans 3:25), and it looks to the present and future (so as to be just and the one who justifies the man who has faith in Jesus, Romans 3:26).
  2. Why had he not judged sinners according to their works? Although self-restraint might postpone justice, he could not allow a backlog of sins to mount up indefinitely.
  3. The cross shows both his justice in judging sin and his mercy in justifying the sinner.

The Love of God: How can the horrors of the world be reconciled with the love of God? Why does he allow them?

  1. This is how we know what love is: Jesus Christ laid down his life for us (1 John 3:16). Apart from Jesus, we know nothing about love.
  2. This is love: not that we loved God, but that he loved us, and sent his Son as an atoning sacrifice for our sins (1 John 4:10). The words, “live” and “propitiation” betray our severe need. Because of sin, we deserve to experience death and to die under the righteous anger of God. But Jesus bore the wrath instead of us.

God poured out his love (Romans 5:5) and he demonstrated his love (Romans 5:8).

  1. God gave his Son for us. He did not send another being or creature, but himself.
  2. God gave his Son to die for us. The incarnation was the beginning of his self-giving, having emptied himself, humbled himself and became obedient to death, on a cross.
  3. God gave his Son to die for us. For underserving sinners who have missed the mark.

Three marks of false love:

  1. Mark of limitation (something is withheld)
  2. Mark of control (someone is manipulated)
  3. Mark of detachment (we remain self-sufficient, unimpaired, and unhurt)

Three marks of authentic love:

  1. Characterized by limitless self-giving.
  2. Characterized by risk-taking with no guarantee of success.
  3. Characterized by vulnerability that is easily hurt.

Both the Father and the Son suffer the cost of their surrender, though differently:

  1. The Son suffers dying; the Father suffers the death of the Son.
  2. The grief of the Father is just as important as the death of the Son.
  3. The fatherlessness of the Son is matched by the sonlessness of the Father.

Is there more emphasis on God’s love over the cross? Is there repentance and salvation without the cross? Some stories illustrate God’s forgiving mercy and contain nothing about the need for an atoning sacrifice.

  1. Did Paul corrupt church dogma and make the cross necessary for salvation?
  2. Islam claims that the boy is saved without a Savior. The incarnation, the cross and the resurrection are all unnecessary. If God is truly great, he can forgive without all of these things.
    1. Parable of the Pharisee and the tax collector: one was justified (Luke 18:9-14)
    2. Parable of the unmerciful servant: the king freely forgave and cancelled the debt (Matthew 18:23-35)
    3. Parable of the Prodigal Son: welcomes him back and reinstates him (Luke 15:11-24)

Middle Eastern understanding: the prodigal was returning in disgrace. Punishment was inevitable. The father bears the suffering rather than inflicting it. The father ran (his age ran nowhere under any circumstances), cultural humiliation, taking on the shame. This is the humiliation of the incarnation and the shame of the cross on our behalf.

Wisdom and Foolishness of the Cross: (1 Corinthians 1:17-2:5) – Jews demand miraculous signs and the Greeks demand wisdom. We preach Christ crucified which is a stumbling block to the Jews and foolishness to the Greeks. Paul came without a message of human wisdom, or his own strength. Instead he brought the foolish, revealed message of the cross. He had to overcome his own weakness, fear and trembling and relay on the power of the Holy Spirit.