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THE MASTERS SEMINARY
A BIBLICAL THEOLOGY OF THE GLORY OF GOD
A THESIS SUBMITTED TO THE FACULTY
IN PARTIAL FULFILLMENT FOR THE DEGREE OF
MASTER OF DIVINITY
IN THE DIVISION OF THEOLOLGICAL STUDIES
BY
PHILIPPE PAUL-LUC VIGUIER
SUN VALLEY, CALIFORNIA
MAY, 2012
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ABSTRACT
Title: A BIBLICAL THEOLOGY OF THE GLORY OF GOD
Author: Philippe P. Viguier
Degree: Master of Divinity
Date : May, 2012
Adviser: Michael J.Vlach
Can Gods glory truly be understood and known, or is it
transcendent? Gods glory is without doubt one of the most important
concepts of the Bible. From creation to
new creation, it saturates the pages of both testaments.
Terminology relating to Gods glory is also commonly employed in
theological and devotional discussions by both Jews
and Christians. This wide-ranging usage of glory terminology, in
time, has generated
confusion on the subject, especially in regard to its
comprehensibility. In our thesis we
proved that Gods glory is not a distant, confusing and esoteric
reality, but is approachable, knowable, applicable, and immanent,
especially through the revelation of
Jesus Christ.
Because of the ambiguity that is associated with Gods glory, the
aim of this thesis is to provide a biblical theology of the
subject, beginning with a study of key
biblical terms, to discern the principle aspects of Gods glory
in Scriptures. We thus look at the main synonyms of glory in Hebrew
before specifically looking at kabod, the main term used for Gods
glory in the Old Testament, and doxa, the principal one used in the
New Testament. Following the study of biblical terms we look at the
extra-biblical
definition of Shekinah, which proves to be an unfitting synonym
of the Hebrew kabod,
especially in the context of its rabbinical usage.
Following our introduction, we then turn to two of the most
comprehensive
passages of Scripture in relation to the subject, in both
testaments, and see how our
theological foundation can be applied to give insight into the
exegesis of the pericopes.
Thus we cover Exodus 33:1234:35 and John 1:118, unfolding the
eight major characteristics of the glory of God retrieved from our
introductory study, in both the
revelation of Yahweh and in that of the Person of Jesus Christ.
We look at Gods kingly glory, Gods beaming gory, Gods essential
glory, Gods revelatory glory, Gods praise-worthy glory, Gods
messianic glory, Gods participatory glory and Gods eschatological
glory.
Thus we define Gods glory as the ever-increasing revelation of
His essence and purposes, displayed through His Word, His works and
His felt-presence, which calls for
the receivers unity and reflection, and tells of His
incomparable goodness, beauty, and praise-worthiness as perfect
King, Savior, Judge and Creator, and of the unequaled
reputation attached to His name.
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CONTENTS
ABBREVIATIONS
..........................................................................................................
vii
INTRODUCTION
..............................................................................................................
1
The Need for This Thesis
......................................................................................
1
The Approach of This Thesis
................................................................................
4
CHAPTER ONE: KEY BIBLICAL TERMS
.....................................................................
6
Secondary Terms in the Old Testament
................................................................
6
The Cloak and the Crown
........................................................................
7
The Throne
...............................................................................................
9
Gods Outstretched Arm
........................................................................
13 Summary
................................................................................................
15
Kabod
..................................................................................................................
15
Secular
Usage.........................................................................................
16
Gods Weighty Reputation
....................................................................
17 The Revelatory Kabod
...........................................................................
18
The Theophahic Kabod
..........................................................................
21
The Ever-Increasing Kabod
...................................................................
22
Summary
................................................................................................
23
Doxa
....................................................................................................................
24
Gods Praise-Worthy Doxa
....................................................................
25 The Trinitarian
Doxa..............................................................................
26
The Participatory Doxa
..........................................................................
27
Shekinah
..............................................................................................................
29
A Proper
Definition................................................................................
29
Non-Biblical Semantics
.........................................................................
30
Summary
................................................................................................
34
A Concise Definition of Glory
............................................................................
34
CHAPTER TWO: OLD TESTAMENT KEY PASSAGE: EXODUS
33:1234:35........ 37
Introduction
.........................................................................................................
37
General Context
...................................................................................................
37
Gods Kingly Glory
.............................................................................................
38 Gods Beaming Glory
.........................................................................................
40 Gods Essential Glory
.........................................................................................
42 Gods Revelatory Glory
......................................................................................
45 Gods Praise-Worthy
Glory.................................................................................
48 Gods Messianic Glory
........................................................................................
50 Gods Participatory Glory
...................................................................................
52 Gods Eschatological Glory
................................................................................
54
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Summary
.............................................................................................................
55
CHAPTER THREE: NEW TESTAMENT KEY PASSAGE: JOHN 1:118
.................. 57
Introduction
.........................................................................................................
57
General Context
...................................................................................................
57
Christs Kingly Glory
..........................................................................................
59 Christs Beaming
Glory.......................................................................................
61 Christs Essential
Glory.......................................................................................
62 Christs Revelatory Glory
...................................................................................
65 Christs Praise-Worthy Glory
..............................................................................
68 Christs Messianic Glory
.....................................................................................
69 Christs Participatory Glory
................................................................................
71 Christs Eschatological Glory
.............................................................................
73 Summary
.............................................................................................................
74
CONCLUSION
.................................................................................................................
76
Summary
.............................................................................................................
76
How Then Shall We Live?
..................................................................................
80
BIBLIOGRAPHY
.............................................................................................................
83
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ABBREVIATIONS
AB The Anchor Bible
BDB Brown, Francis, Samuel Rolles Driver and Charles Augustus
Briggs, eds.,
The BrownDriverBriggs Hebrew and English Lexicon. Peabody,
Mass.: Hendrickson, 1906.
BECNT Baker Exegetical Commentary on the New Testament
BSac Bibliotheca Sacra
EBC The Expositors Bible Commentary
EDNT Horst Balz and Gerhard Schneider (eds.), Exegetical
Dictionary of the
New Testament, 3 vols, Grand Rapids: Eerdmans, 1990.
ICC International Critical Commentary
JETS Journal of the Evangelical Theological Society
JOAS Journal of the Oriental American Society
JPSTC The JPS Torah Commentary
JTS Journal of Theological Studies
HALOT Ludwig Koehler and Walter Baumgartner, (eds.), The Hebrew
and
Aramaic Lexicon of the Old Testament, 5 vols. Rev. by Walter
Baumgartner and Johann Jakob Stamm. Trans. and ed. by M. E.
J.
Richardson. Leiden: E. J. Brill, 19942000.
HCOT Historical Commentary on the Old Testament
ICC International Critical Commentary
IDB George Arthur Butrick (ed.), The Interpreters Dictionary of
the Bible, 5 vols. New York: Abingdon Press, 196276.
NAC The New American Commentary
NCB New Century Bible
NIBC New International Bible Commentary
NICNT The New International Commentary on the New Testament
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NIDOTTE Willem A. Vangemeren (ed.), New International Dictionary
of Old
Testament Theology and Exegesis, 5 vols, Grand Rapids:
Zondervan,
1997.
NICOT The New International Commentary on the Old Testament
OTL The Old Testament Library
PNTC Pillar New Testament Commentary
RE Review and Expositor
TB Tyndale Bulletin
TDNT Gerhard Kittel (ed.), Theological Dictionary of the New
Testament, 10
vols., trans. Geoffrey W. Bromiley, Grand Rapids: William B.
Eerdmans
Publishing, 1964.
TDOT G. Johannes Botterweck and Helmer Ringgren (eds.),
Theological
Dictionary of the Old Testament, 15 vols, trans. John T. Willis,
Grand
Rapids: Eerdmans Publishing, 19742006.
TLOT Theological Lexicon of the Old Testament, 3 vols, ed. Ersnt
Jenni and
Claus Westermann, trans. Mark E. Biddle. Peabody, MA:
Hendrickson,
1977.
TOT Walther Eichrodt, Theology of the Old Testament, 2 vols,
trans. J. A.
Baker, Philadelphia: Westminster, 1967.
TMSJ The Masters Seminary Journal
TWOT R. Laird Harris (ed.), Theological Wordbook of the Old
Testament, 2 vols,
Chicago: Moody Press, 1980.
VT Vetus Testamentus
WBC Word Biblical Commentary
Works The Works of Jonathan Edwards. 26+ vols., edited by Perry
Millry, John
E. Smith and Harry S. Stout, New Haven, Conn.: Yale University
Press,
19572008.
WTJ Westminster Theological Journal
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INTRODUCTION
The Need for This Thesis
Christians often summarize the ultimate purpose of the believer
with the glory of
God (1 Cor 10:31). But what is this glory? How does it help us
understand who God is
and how we are to relate to Him? What is implied by this
concept?
Terms relating to Gods glory are very frequent in the
Scriptures, to the extent
that many fail to see how significant the particularities of
each term in their contexts can
be understood.1 In both theological and devotional writings,
words pertaining to Gods
glory are heavily used, yet seldom are they precisely defined.
Consequently, many have a
vague and ambiguous understanding of Gods glory.2
But is it possible to set forth a working definition of Gods
glory that would do
justice to its meaning? According to Culver, it is almost
impossible. The closer comment
he gives to a definition is a disclaimer,
The glory of God has several biblical senses. The glory which
was the Sons before the foundation of the world was is the
essential or uncreated glory so mysterious that no one of the
several sources I have consulted seems to know
what to say about it.3
1 John Eadie, Eadies Biblical Cyclpaedia (London: Charles
Griffin, 1901), 308.
2 A. M. Ramsey, The Glory of God and the Transfiguration of
Christ (New York: Longmans,
Green and Co, 1949), 5.
3 Robert Duncan Culver, Systematic Theology: Biblical and
Historical (RossShire, England:
Christian Focus Publications, 2005), 111718.
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Systematic theology books, such as Berkhofs and Ericksons do not
even
mention the word glory in their index.4 Others, like Grudem,
attempt to define it, but in
a manner far from being conclusive: Gods glory is the created
brightness that surrounds
Gods revelation of Himself.5 One would simply need to combine
the definition of
Grudem with the first affirmation of the Westminsters catechism
to show the desperate
need for more depth of definition: The chief end of man is to be
a brightness that
surrounds Gods revelation of Himself and to enjoy Him
forever.6
Words fall short, but not without reason. Gods glory is too
active to fall into a
simplified man-made compartmentalization of the subject. Indeed,
we see in the
Scriptures that this glory is very active and diversified. It
comes (Isa 60:13; Ezek 43:2, 4;
Mic 1:15), departs (1 Sam 4:2122; Hos 10:5), passes (Exod 33:22)
goes down (Ps
49:18), goes up (Ezek 11:23), goes out (Ezek 10:18), arouses
oneself (Ps 57:9), arises
(Ezek 3:12; 10:4), flies away (Hos 9:11), stands (Ezek 3:23;
10:18), dwells (Ps 85:10),
4 As well as James Garrett, Systematic Theology: Biblical,
Historical, and Evangelical, 2
nd ed.
(Noth Richland Hills, TX: Bibal Press, 2000); Stanley Grenz,
Theology for the Community of God, (Grand
Rapids: Eerdmans Publishing, 2000); Herman Hoeksema, Reformed
Dogmatics, (Grand Rapids: Reformed
Free Pub. Association, 1966); Gordon Lewis and Bruce Demarest,
Integrative Theology, (Grand Rapids:
Zondervan, 1996); Wolfhart Pannenberg, Systematic Theology,
trans. by Geoffrey W. Bromiley (Grand
Rapids: Eerdmans Publishing, 1991); Robert Reymond, A New
Systematic Theology of the Christian Faith,
(Nashville, TN: Thomas Nelson Publishing, 1998); Helmut
Thielicke, The Evangelical Faith, trans. by
Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1974) and Otto
Weber, Foundations of Dogmatics, trans.
and annoted by Darell L. Guder (Grand Rapids: Eerdmans
Publishing, 198183). 5 Wayne Grudem, Systematic Theology
(Leicester: InterVarsity, 1994), 220.
6 John Whitecross, The Shorter Catechism From Christian
Biography and History (London:
Banner of Truth Trust, 1968), 7.
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sends (Zach 2:12), shines (Isa 60:1), fills (Exod 40:34,35; 1
Kgs 8:11; 2 Chr 5:14; Ezek
43:5; 44:4; 2 Chr 7:1,2), rejoices (Ps 16:9) and sings praise
(Ps 30:13).7
Jonathan Edwards, the American theologian giving some of the
best discussions
on the subject, could not find satisfaction in a simple
straight-forward definition. Roland,
in his dissertation on Jonathan Edwards definition of glory,
concluded:
There is evidence that Edwards employs the term glory with a
complex meaning so carefully detailed that it becomes more of a
doctrine than a definition.
Such intense reflection as Edwards devotes to the term,
indicates that it is much
more than a simple word-concept to him and something significant
will be lost if
we treat it with a common understanding.8
Jonathan Edwards knew that Gods glory was a deep subject that
needed to be analyzed
and broken down into sub-categories to be understood.9 This
indeed will be the aim of
our study. Like a diamond, the glory of God is a treasure with
many facets. And as much
as these are diverse, they are still connected. The goal of our
thesis, in consequence, will
be to identify the key aspects of Gods glory, in order to break
down the generality of the
term that leads to ambiguity and confusion. And as we polish the
frame, the divisions and
the angles of the diamond, we hope that its brightness and
beauty will only shine more.
7 David J.A, Clines, ed., dwbk, in The Dictionary of Classical
Hebrew (Sheffield, England:
Sheffield Academic Press, 19932010), 4:353.
8 James W. Roland, A Diamond in the Sun: The Idea of Glory in
the Theology of Jonathan
Edwards (M.A. diss., Deerfield, IL: Trinity Evangelical Divinity
School, 2006), 7.
9 He summarizes some of his categories in this paragraph,
Sometimes [kavod ot doxa] is used to
signify what is [1] internal, what is within the being or
person, inherent in the subject, or what is in the
possession of the person: and sometimes for [2] emanation, or
exhibition or communication of this internal
glory: and sometimes for the [3] knowledge of sense, or effect
of these, in those who behold it, to whom the
exhibition or communication is made; or an [4] expression of
this knowledge or sense or effect; see Works, 8:513; quoted with
emphasis and enumeration by Roland, A Diamond in the Sun, 33.
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Gods glory is a complex subject, but we believe that it is
definable and
understandable. As we analyze Scriptural evidence, we will prove
that Gods glory is not
a distant, confusing and esoteric reality, but is approachable,
knowable, applicable, and
immanent, especially through the revelation of Jesus Christ.
The Approach of This Thesis
We believe that the glory of God, if not understood well, can
have some major
ramifications in ones understanding of the purpose of life and
the hope of heaven. If
truly the hope of believers is that of glory (Col 1:27), then it
is paramount for the
followers of Christ to understand what are the Scriptural
implications in relation to this
term. Gods glory is essential as it is prevalent in the
Scriptures, but it is also important
because without a keen understanding of it, glorifying God, the
principal aim of the
believers, also remains ambiguous.
Because of the limited length and scope of this thesis, we will
focus mainly on
developing an introductory understanding of Gods glory based on
key biblical terms and
passages from both the OT and the NT. In the first chapter, we
will look at seven
secondary Hebrew terms used as synonyms of glory in the Old
Testament, as well as
the main Hebrew term kabod, the Greek term doxa, and the
extra-biblical term Shekinah.
By bringing into light the different nuances associated with the
words relating to the
concept of glory, we hope that our work will help to lay a
theological foundation.
In the next pages and paragraphs, we will work toward the
identification of Gods
glory according to the following definition: Gods glory is the
ever-increasing revelation
of His essence and purposes, displayed through His Word, His
works and His felt-
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presence, which calls for the receivers unity and reflection,
and tells of His incomparable
goodness, beauty, and praise-worthiness as perfect King, Savior,
Judge and Creator, and
of the unequaled reputation attached to His name.10
The many facets of this statement will also be broken down into
eight main
categories, that of Gods kingly glory, His beaming glory, His
essential glory, His
revelatory glory, His praise-worthy glory, His messianic glory,
His participatory glory
and His eschatological glory. As we develop our argument in the
next chapters, we will
show that Gods beaming glory, which is often found at the center
of the discussion on
Gods glory, is only one of many aspects of the subject, and not
necessarily the most
important. We will unfold two key passages, one from the Old
Testament, Exodus 33:12
34:35, and one from the New Testament, John 1:118, both
narratives. As we exegete
those texts, we will see how God reveals His glory in
multi-faceted ways, painting a
picture which is accessible, comprehensible, attractive and
immanent. The summary of
our studies will be gathered in the conclusion, where we will
also expand in the
application of glorifying God. We understand that Gods glory is
a broad topic which
cannot be fully assessed in this study, but we hope that the
theological foundation laid in
the following chapters will help for further work on the
subject.
10 Hamilton gives a very similar definition, The glory of God is
the weight of the majestic
goodness of who God is, and the resulting name, or reputation,
that he gains from his revelation of himself
as Creator, Sustainer, Judge, and Redeemer, perfect in justice
and mercy, lovingkindness and truth. See James H. Hamilton, Gods
Glory in Salvation Through Judgment: A Biblical Theology (Wheaton,
IL: Crossway, 2010), 56. As subtle as the differences may seem,
they are significant. Indeed, to Hamiltons definition we add the
key aspect of Gods progressive and continuous revelation, as it
explains best His beaming glory, messianic glory and eschatological
glory. Gods praise-worthy glory and His participatory glory need
also to be mentioned as Gods revelation of Himself always demands a
response.
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CHAPTER ONE
KEY BIBLICAL TERMS
Secondary Terms in the Old Testament
One of the major problems with the usage of glory terminology is
that of over-
simplification. But with a concept as complex as Gods glory, no
definition can be given
without a thorough study and a judicious choice of words, lest
we end up with an
unfitting statement like that of Grudems. The western mind loves
to systematize,
compartmentalize and finalize definitions in finite frames that
prevent change and
growth. This was also the tendency of the Greeks. When the LXX
was compiled, one
Greek term, doxa, was used for the rendering of no fewer than
twenty-five Hebrew words
describing nuances of the concept of glory.1 The systematized
Greek mind, in translating
the Hebrew, did exactly what its natural inclination led it to
accomplish: simplify and
organize. The aim of the following will thus be to rediscover
the seven principal
secondary Hebrew terms and the imagery of Gods glory associated
with them.2
1 G. Henton Davies, glory in IDB, ed. by George Arthur Butrick
(New York: Abingdon Press,
196276), 2:401. 2For a similar study, see Steven Boyd, The
Progressive Revelation of the Concept of the Glory of
God; a theological essay presented to Dr. Eugene Merrill; (Th.M.
Research Paper, Dallas, DX: Dallas Theological Seminary, 1981).
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The Cloak and the Crown
Gods glory, in the Hebrew language, is described with vivid
images of nobility
and kingship. For instance, while the verb rda means to be
majestic, to be exalted,
and to make glorious,3 the noun trda (adderet), can be used in
reference to both
glory, or cloak.4 Thus the same root, found in the praise of
Moses in Exodus 15:11
Who is like you, majestic5 in holiness, awesome in glorious
deeds, doing wonders?6 is
also found in the beautiful cloak coveted by Achan (Josh 7:21)
and the miracle-
working mantle of Elijah (2 Kgs 2:8). The imagery conveys the
idea of glory in the
nobility, greatness, reputation and majesty of the one who
carries it.7 In the context of
Exodus 15:11, it speaks of a glory that is set apart, so high in
esteem that it is dissociated
from the unclean. It mirrors Gods holiness, by being totally
other and full of perfection.8
It tells of unequaled works, accomplished by a King, who does
what He desires. It is a
superior glory, even the most beautiful and fearsome images of
nature cannot match its
standards (Ps 76:4), and the most powerful phenomena of nature
cannot stand in
comparison (Ps 93:4). Gods cloak, is the symbol of Gods rule,
which is absolute, but
3 Clines, ed., The Dictionary of Classical Hebrew, rda,
1:136.
4 Leonard J. Coppes, rda in TWOT, ed. R. Laird Harris (Chicago:
Moody, 1980), 1: 13.
5 Translated as glorious in the KJV and magnificus in the
Vulgate.
6 Unless notified, all Scriptural quotations will be made from
the English Standard Version.
7 Coppes, rda, 1: 13; HALOT, rda, 1:16.
8 Coppes, rda, 1:13.
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not of a despot on the contrary, it speaks of a God who is
addressed directly, known
personally, and worshipped in genuine songs of praise.9
Gods kingship, symbolized by His cloak of majesty, is also
illustrated with His
headdress, a crown symbolizing the beauty and authority that are
due to Him. Thus rap,
which means ornament, turban, beauty is also a verb for I
glorify, beautify,
adorn.10 The secular usage of the noun always denotes a
headdress (turban), as seen
with priests, bridegrooms, women, and people in general (Exod
39:28; Ezek 44:18; Isa
3:20; 61:3, 10).11
But for God, it refers to the esthetic beauty of His glory, and
to the
authority of His reign. David stood in such awe of Gods
beautiful glory that he wanted it
to fill up his mind throughout the day (Ps 71:8).12
Those who claim this beauty without
depending on the Lord are arrogant and prideful (Judg 7:2; Isa
13:19; 28:1, 4; Jer 48:17;
Zech 12:7).13
Although God is the only righteous source for this glory,14
He rejoices in
9 Ibid.
10
Hamilton, rap, in TWOT, 2:713. It is translated as doxa in the
LXX; see Neuendettelslau J. Hausmann, rap, in TDOT, 11:46667.
11
Hausmann, rap, 11:464. 12
The word is often used in relation to the praise of Gods glory
(Pss 71:8; 89:18; 1 Chr 29:11, 13;
Jer 13:11); see Hausmann, rap, 11:46667.
13 Hausmann, rap, 11:465.
14
HALOT, rap, 3:908; the term is used 13 times in the OT, only in
the piel and the hithpael. See Hamilton, rap, 2:71314; In the piel
(x7), it means to glorify, and in each instance of this verb the
subject is God (Ps 149:4; Isa 55:5; 60:7, 9, 13; Ezra 7:27). In the
hithpael (6x), it is used of God for the
displaying of His glory (Isa 60:21; 61:3), and also for boasting
(Judg 7:2; Isa 10:15). It is especially true in
Proverbs 17:6, the childrens glory in the their father, 20:29,
the glory of the young is their strength, 28:12, when the righteous
triumph, there is great rejoicing.
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making beautiful those that He loves, as the Psalmist wrote, For
the Lord takes pleasure
in his people, he adorns the humble with salvation (Ps 149:4).15
Thus, when Israel was
still not a people, He put a beautiful crown on her head (Ezek
16:12).
The Throne
The picture communicated with our next two terms is that of a
throne. hag
means to rise, to be high, or to grow tall, and as a noun can
mean eminence,
illustriousness, exaltation, majesty or pride.16 It is the glory
of the King that has
no pretenders, no other opponent worthy of seating on His
throne. As Moses penned, In
the greatness of your majesty you overthrow your adversaries;
you send out your fury, it
consumes them like stubble (Exod 15:7). This glory is one that
God deserves as the only
true ruler on earth (Exod 15:1; Deut 33:26; Ps 93:1). It speaks
of His exalted, elevated
and superior position, something worthy for Him to boast in (Isa
13:3). When God is
perceived with this glory, it is a fearsome sight of majesty,
power and beauty (Job 37:4;
40:10; Ps 68:35; Isa 2:10; 26:10) and inspires songs of praise
(Exod 15:1; Isa 12:5). But
with man it is viewed as arrogance (Pss 31:19; 36:12; 73:6; Prov
29:23; Isa 9:8; 13:11;
16:6; Jer 48:29)17
and accompanied with severe warnings (Job 22:29; Ps 31:24;
Prov
15 God is also seen to bestow glory to places (Jerusalem, Isa
52:1; Jer 33:9; Ezek 16:12, 17; Zion,
Isa 60:7, 9, 19, 21; 62:3), people (Deut 26:19), and to Himself
(Isa 44:23; 49:3; 60:21); see
Hausmann, rap, 11:46566. 16
HALOT, hag, 1:168; Victor P. Hamilton, hag in TWOT, 1:143.
17
HALOT, hvag, 1:168.
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15:25; 16:1819).18 Neither Israel nor any foreign nation will be
able to snatch the throne
of God. 19
It belongs to Him, rightfully, and only those who humble
themselves will
receive honor (Prov 29:23).20
Similarly, hbg means to be high, elevated, haughty21 and was
used by David in
Psalm 113:5 to refer to the throne of God Who is like the LORD
our God, who is seated
on high? (cf. Ps 103:11; Isa 55:9; Job 11:8; 22:12). When used
of God, it depicts His
absolute superiority, His incomparability and infinite
majesty.22
In conjunction to mans
heart it implies pride (Ezek 28:2, 5, 17; Ps 131:1; Prov 18:12;
2; 2 Chr 26:16; 32:25), and
is always used in a negative sense. 23
The antonyms of the word are lpv (to be lowly,
humble; cf. Isa 2:11; 5:15), jjv to bend down (Isa 2:17), enk to
humble oneself
18 H. P. Sthli, hag, in TLOT, ed. Ersnt Jenni and Claus
Westermann, trans. Mark E. Biddle
(Peabody, MA: Hendrickson, 1977), 1:28687. 19
Hamilton, hag in TWOT, 1:143. The term, in effect, is especially
used by the major prophets (Isaiah, Jeremiah, Ezekiel) and in the
poetic books (Psalms, Proverbs and Job), in which we see 53
examples of accusations, mainly to Israel (Ezek 16:49; Ps 10:2),
but also towards noncovenant keeping nations such as Moab (Isa
16:6); Egypt (Ezek 30:6), the Philistines (Zech 9:6) and Assyria
(Zech 10:11).
20
Sthli, hag, 1:287. 21
Ibid., 1:29697; Most of the 94 occurrences of the root appear in
the prophets (Ezek 22x, Isa 14x, Jer 7x), in Psalms (7x) and in
wisdom literature (Job 8x, Eccl 5x, Prov 4x). The qal stem
indicates the
growth of a tree (Ezek 31:10, 14), or a branch (Ezek 19:11), the
elevation of the heavens above the earth
(Isa 55:9; Ps 103:11), or the clouds (Job 35:5), or Sauls height
superior by a head to all those around him (1 Sam 10:23).
21 The adjective gaboah describes objects of a certain elevation
such as mountains (Gen
7:19; Isa 30:25; 40:9; 57:7; Jer 3:6; Ezek 17:22; Ps 104:18),
hills (1 Kgs 14:23; 2 Kgs 17:10; Jer 2:20;
17:2), gates (Jer 51:58), battlements (Zeph 1:16), towers (Isa
2:15), gallows (Esth 5:14; 7:9), horns (Dan
8:3), and also of tall people (1 Sam 9:2; 16:7).
22
Ibid, 1:298; although it is used primarily for other
descriptions.
23
Ibid., 1:29798; except in 2 Chr 17:6 when Jehoshaphat is
high-spirited in obeying the Lord and destroying the high
places.
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11
(2 Chr 32:26).24
But while God abhors pride and will not share His dominion with
the
wicked, the righteous and humble are elevated to seat on thrones
like kings (Job 36:67;
cf. Amos 6:8).
The Splendor
As the God-King, Yahweh is not only arrayed in beauty, but He is
the source of
beauty. Not only is He endowed with royalty, but He can assume a
perfect practice of
kingship through His glorious deeds (Ps 111:3).25
Thus we see rdh, which literally
means magnificence, that is ornament or splendor,26 and is used
by David in Psalm
145:5 On the glorious splendor of your majesty, and on your
wondrous works, I will
meditate. It reflects the idea of honor and of kingship, along
with Gods universal and
powerful reign.27
Mostly used in the Psalms, it is used in relation to the glory
of nature as
it reflects the glory of God (Lev 23:40; Isa 35:2), of man as
Gods magnificent creation
(Ps 8:6) and as the suffering servant (Isa 53:2). 28
Its awe-inspiring splendor is terrifying
24 Ibid., 1:298.
25
Hamilton, rdh, 1:207; as illustrated with Nebuchadnezzar (Dan
4:34, 37) and Belshazzar (Dan 5:23).
26
HALOT, rdh, 1:240. 27
HALOT, rdh, 1:240; Hamilton, rdh in TWOT, 1:207; Kiel G.
Warmuth, rdh, in TODT, 3:337. While hadhar is the garment which God
puts on (Ps 104:1), it is also heard in the voice of
thunder in a storm (Ps 29:4, 5). For other references see Pss
29:4; 90:16; 96:6; 104:1; 111:3; 145:5, 12,
149:9; Job 40:10; 1 Chr 16:27; Isa 2:10. 19, 21; Ezek 16:14; Mic
2:9.
28
Hamilton, rdh, 1:207; it is also used to describe a certain
earthly beauty in with the elderly mans gray hair (Prov 31:25), the
ideal wife (Prov 31:25), and finally of cities and tribes (Isa
5:14; Lam 1:6; Ezek 27:10; Deut 33:17; Dan 11:20).
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12
for the proud, making him hide in dark places (Isa 2:1011, 19,
21); 29 but for the
righteous it gives the beaming light of Yahweh, and leads to
songs of praise, (Ps 104:1-4;
cf. Ps 96:6ff).30
Often associated with Gods kabod (Ps 21:5; Isa 35:2), this
splendor is
also juxtaposed to His holiness (Ps 29:2; 96:9; 1 Chr 16:29; 2
Chr 20:21; Ps 110:3).31
Indeed, it reflects the excellency of both Gods inner character
and visible deeds.
Similarly, dwh 32 means grandeur, splendor, vigor, glory, or
honor.33 It
also refers to God as being beyond the reach of human standards
and capacities, as Elihu
described it in Job 37:2223 God is clothed with awesome majesty.
The Almightywe
cannot find him; he is great in power; justice and abundant
righteousness he will not
violate. In many passages, it is found in juxtaposition with
rdh, always in the order of
29
Ibid.
30
Warmuth, rdh, in TDOT, ed. by G. Johannes Botterweck, Helmer
Ringgren, and Heinz-Josef Fabry, trans. by David E. Green et al.
(Grand Rapids: Eerdmans Publishing, 19742006), 3:337.
31
Hamilton, rdh, 1:207; see also P.R. Ackroyd Some notes on the
Psalms, JTS 17: 39299; F. M. Cross, Notes on a Canaanite Psalm in
the OT, BASOR, 117 (1950), 1921 for the connection of the word with
Gods holiness. The term is also uses in other parallel ideas, such
as power (Ps 29:4), work (Ps 90:16; 111:3), wondrous works (Ps
145:5), mighty deeds (Ps 145:12), beauty (Ps 96:6; Prov 20:29),
form (Isa 53:2), strength (Ps 96:6, 1 Chr 16:27), joy (1 Chr
16:27), majesty and
dignity (Job 40:10); see Warmuth, rdh, 3:336. 32
The etymology of the term is debated. Attempts have been made to
connect it with hodh and
nehodh or the Arabic nahuda, to be beautiful, strong, or also
with the Arabic awada, to be hard,
difficult or with the Akkadian addu, thunder. See Warmuth, dwh,
3:352; F. Zorell, Lexicon Hebraicum et Aramaicum Veteris Testamenti
(1966), 186a with additional references; J Barth,
Wurzeluntersuchungen zem hebr. and aram. Lexicon (1902), 11.
33
Hamilton, dwh in TWOT, 1:209; The noun is used 24 times in the
OT, most often in the Psalter.
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13
rdh dwh (Pss 21:6; 45:3; 96:6; 104:1; 111:3; Job 40:10; 1 Chr
16:26). Like rdh, it
reflects the majesty of God perceived in creation and especially
in light of the high
heavens (Ps 8:2; 148:13; Hab 3:3).34
It denotes Gods lordship over creation and history,
which results in the praise of His name from the whole
world.35
The majesty that
surrounds God also describes the judgment that follows His
presence, that of pestilence
and plague (Hab 3:35) and with a sense of incomprehensibility
(Job 37:2223).
Gods Outstretched Arm
Finally, Gods glory is also seen through the outstretched arm of
God, the strength
that belongs to him as King but that He uses benevolently to
help and save the needy.
Thus we find ze which means might, strength,36 as in Psalm 93:1,
The Lord reigns
as king; he is robed with majestyhe is girded with strength.
This strength is primarily
34 Ibid., 1:209; it is also paired with greatness (gedulla),
power (gebura), glory (tiperet) and
victory (neshah) in 1 Chr 29:11. Although the root dwh does not
appear in many Semitic languages other than Hebrew, there are other
words worth noting that express an awe-inspiring splendor. These
can be compared in Babylonian by consulting A. L. Oppenheim,
Akkadian pul(u)h(t)u and melammu, JOAS 63: 3134. Elena Cassin, La
Splendeur divine: introduction la mentalit msopotamienne (Paris :
La Haye,
Mouton & Co, 1968) ; see also Jerusalem Weinfeld, dwbk, 28,
quoting the inscription of Esarhaddon: This crown clothed with
terrifying radiance (melammu), surrounded with dignity, surrounded
with brilliance, wrapped in radiance.
35 Warmuth, rdh, 3:353.
36
HALOT, ze 2:805. Also often used in parallel with kabod (Pss
29:1; 63:3); see Weinfield, dwbk, 7:25.
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14
described as Gods (Pss 29:1; 59:17; 68:29; Deut 32:43),37 and is
revealed in His works
(Exod 15:13; Deut 33:26; Ps 21:14; 66:3; 74:12; 78:26). As the
generous and protecting
King, it is also bestowed to man in times of need (1 Sam 2:10;
Pss 29:11; 68:35; 86:16),
and can be known and experienced on a personal level (Ps 77:15).
This outstretched arm
is filled with the greatest power in existence, as it leads to
the very salvation of God (Ps
140:7; 1 Chr 16:2735),38 given to the righteous (Ps 84:5).39 The
prideful will try to use
this strength arrogantly, but they will be brought low by the
Lord (Lev 26:19; Ezek
24:21; 30:6, 18; 33:28).40
This source of refreshing power can be known on a personal
level, God being often called my strength (Exod 15:2; Pss 28:7;
59:10, 18). Its
remembrance is that of praise and worship, as it tells of Gods
care and deliverance.41 It
has both edifying and destructive potential, the hand of God is
gracious to all who seek
him, but his power and his wrath are against all who forsake him
(Ezra 8:22).42
37 Carl Schultz, zze in TWOT, 2:660; It is an essential
attribute of God (Pss 62:11; 63:2), found
in His voice (Ps 68:33) and His arm (Isa 62:8; cf. Isa 51:9; Ps
89:10). It is symbolized by the ark of the
covenant (2 Chr 6:41; Ps 78:61: 132:8; cf. Num 10:35,36) and is
also observable in the heavens (Ps 150:1).
38
The term can also mean refuge or protection; see HALOT, ze,
2:806. 39
Ibid., 2:805.
40
Leipzig S. Wagner, zze, in TDOT, 11:8. 41
Schultz, zze 2:660. The term, appearing 94 times in the OT, is
used primarily in the Psalter (44x); see Wagner, zze, 11:4.
42
Wagner, zze, 11:9.
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15
Summary
A first glimpse at Gods glory helps to confirm our definition.
Most evident in
these terms is the aspect of Gods kingly glory. As the perfect
ruler, God is given the
arrayal and the throne of authority and honor. His reign is one
of goodness and strength,
of beauty and majesty, and words cannot suffice to sing of His
praises. Gods glory is
also luminous and attractive, something which is often described
in poetic language.43
It
is completely different from any human standard, as it is
perfectly holy, exalted and
divine. In many ways it is revealed through His works, and it
reflects a heart that gives
generously. Most revealing however, is Gods desire to share this
unique glory to His
own. While the throne belongs to Him, He gives thrones to those
that are humble. While
the crown is His, He bestows crowns of beauty to those that He
chooses. Judgment awaits
the proud, but salvation flows for the righteous.
Kabod
Kabod is the most important term in the Bible defining Gods
glory, as it has
preeminence in the Old Testament and from it is shaped the doxa
of the New Testament,
a Greek word which had very little to do with the concept of
glory until the translation of
the LXX.44
This glory is unique and revealing because it is seen in
theophanies, when
Gods manifestations of Himself are most vivid and memorable. As
the evidence from
43 The secondary term studied in this section are especially
used in poetic and prophetic passages,
which, indicates that there must be a measure of discernment in
employing these images of glory literally.
44
Collins, dbk, in NIDOTTE, 2:586; Gerhard Kittel, , in TDNT, ed.
by Gerhard Kittel and transl. by Geoffrey Bromiley (Grand Rapids:
Eerdmans Publishing, 1964), 2:23334.
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Scriptural passages is analyzed, the kabod of God proves itself
to be much more
immanent than transcendent. Gods glory becomes more specifically
defined with the
Hebrew term kabod. dwbk, meaning glory, is used nearly 200 times
in the Old
Testament, and comes from a root meaning weight.45
Secular Usage
The root dbk, literally means weight. Thus we find it in
Scripture to speak of
Elis fatness (1 Sam 4:18) and of Absoloms hair (2 Sam 14:26).
Often used in an abstract
manner, it can also refer to the weightiness of something
difficult or burdensome,46
carrying the semantics of importance and gravity.47 When applied
to a person, it tells
of ones wealth and good reputation. Thus Abram was very rich
[literally weighty] in
45 51 occurences of kabod are in the Psalms. The root itself
appears 376 times with its derivatives;
see John N. Oswalt, dbk, in TWOT, 1:426. According to Collins,
all other applications related to this root find their central
meaning in the concept of weight; see C. John Collins, dbk in
NIDOTTE, ed. by Willem A. Vangemeren (Grand Rapids: Zondervan,
1997), 2:577. We see a parallel development in the
English language from the Latin root gravis having given us the
words grievous and grave.
46
Collins, dbk, in NIDOTTE, 2:57778; for instance: a yoke (1 Kgs
12:4, 10, 11, 14; 2 Chr 10:4, 10, 11, 14; Isa 47:6), a rock (Isa
32:2), a chain (Lam 3:7), Gods hand (1 Sam 5:6; Ps 32:4), human
power (Judg 1:35); and in the abstract it gives the idea of
something serious or grievous: famine (Gen
12:10; 41:31; 43:1; 47:4, 13), various sin words (Gen 18:20; Ps
38:4; Isa 24:20; Isa 1:4), labor (Exod 5:9;
Neh 5:18), battle (Judg 20:34; 1 Sam 31:3, 1 Chr 10:3), a plague
(Exod 9:3), hail (Exod 9:18, 24), vexation
(Job 6:3; Prov 27:3), lamentation and mourning (Gen 50:1011),
matter (Exod 18:18), pressure (Job 33:7) and debt (Hab 2:6).
47
Weinfeld, dwbk, 7:2324. Concerning the manifestation of glory in
human affairs, Davies lists a biblical usage of the term as seen in
riches (Ps 49:16; Isa 61:6; Hag 2:7), in the army of Assyria
(Isa
8:7; 17:34; 21:16), in the trees of Lebanon (Isa 60:13), in
royal figures alive (Esth 1:4; Ps 45:3; Dan 11:20) or dead (Isa
14:18). It is also seen in reputation (Job 29:20; Ps 4:2; 49:17),
in spiritual status (Ps
8:5), in priestly garments (Exod 28:2, 40; cf. Ps 45:13) and in
the first temple (1 Chr 22:5). Davies, glory, in IDB, 2:401.
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17
livestock, in silver, and in gold (Gen 13:2).48 It also speaks
of ones soul, and of the
inner being of man, as David penned, my heart is glad, and my
whole being [kabod]
rejoices (Ps 16:9; cf. Gen 49:6; Pss 30:13; 57:9; 108:2).49
Pharaohs heart, being heavy,
meant spiritual hardening and unresponsiveness to Gods Word
(Exod 7:14; 8:15. 21; 9:7.
34: 10:1).50
Gods Weighty Reputation
As it relates to man, dwbk denotes that which makes someone
impressive and ask
for recognition. As it relates to God, it implies what makes God
impressive to man and
the force of His self-manifestation: a great God deserving honor
and respect.51
In contrast to the secondary terms described previously, the
kabod of God is
unique in that it refers to Him personally, and something that
He will not share with
another (Isa 48:11).52
Gods temple was built for the sake of His name (2 Sam 7:13;
1
48 See also Gen 31:1; 45:13; Isa 10:18, 22:24; Ezek 31:18; Hab
2:16; Dan 11:39.
49
Clines, ed., dwbk, in The Dictionary of Classical Hebrew, 4:353;
Davies, glory, in IDB, 2:401; in Akkadian, kabattu, denotes the
idea of violent emotions and blind passions, while libbu that
of sentiments and manifestations of the moral and intellectual
life; see Bonn C. Dohmen, dbk, in TDOT, 7:15.In Hebrew heart
represents also personal identity, vital center, affective center
(elemental and individual emotions, wrath, love, hate and
gratitude), noetic center (cognition, memory, wisdom),
voluntary center (driving force, conceiving and planning),
religious and ethical realm (the locus of Gods
influence, conscience, vices virtues); see G. Johannes
Botterweck, bl, in TDOT, 7:41233.
50 Collins, dbk, in NIDOTTE, 2:578; it can also be used for
unresponsive eyes (Gen 48:10), the
ear (Isa 6:10; Zech 7:11) and the mouth (Exod 4:10; Ezek 3:56).
51
Weinfeld, dwbk, 7:2324.
52 In Exodus 33:18ff Gods self-understanding of His essence in
His glory, as He responds to
Moses plea to see His glory by responding that Moses cannot see
Him. In Isa. 52:2 and 58:8, the God of
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18
Kgs 5:19; 8:18), and the His glory associated with it is
personal and incorruptible.53
A
person may be dethroned of his glory when he loses honor,
reputation or wealth, and still
remain human; however Gods glory is a necessary aspect of His
existence and cannot be
taken from Him.54
This kabod is used in conjunction to His majesty and rule, with
which
He appears to people (Ezek 1:28; 3:23; 8:4), and to His temple
above the cherubim where
He is enthroned (Ezek 9:3; 10:4; 11:22).55
God deserves kabod because of high status of
authority.56
As far as Israel is concerned, the glory of God, which signifies
Gods
importance, must be respected, something which is done primarily
through right
behavior.57
The Revelatory Kabod
As Jesus instructed, out of the abundance of the hearth the
mouth speaks (Matt
12:34). While ones heart and its desires cannot be seen with
open eyes, the state of the
heart can be determined by the kind of words and deeds that it
produces (Matt 12:33;
Luke 6:4344). So it is with Gods glory: as it is revealed, the
hidden beauties of His
Israel and the glory of the Lord are both the nations rear
guard, showing that they can be used as synonyms.
53 Weinfeld, dwbk, 7:37.
54
Gordon, glory, 2:771. 55
Westermann, dbk, in TLOT, 2:602. 56
Weinfeld, dwbk, 7:26. 57
Westermann, dbk, 2:598.
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19
nature produce fruits that can be observed, touched and
tasted.58
And just like fruits come
in their season, Gods manifestation of glory is always timely
and efficient in
accomplishing its purpose. Indeed, the knowledge of God, given
during each appearance
of glory, serves to shape, inform, inspire, motivate, and
confirm the identity of His
people, and clarify Gods expectations on their behalf. Without
Gods kabod, Israel
simply would not have been a people set apart, for without it
there would not have been a
full knowledge of Gods character and purposes.59
The authors of Scripture who described Gods glory were people
who
experienced the phenomena as the real presence of God (Exod
33:1820), and who
cognitively sensed its appearance.60
During Israels wanderings in the desert, the kabod
was revealed to guide the Israelites under the direction of Gods
will.61 It was manifested
to redirect the rebellious people after their revolts against
their leaders, with a divine
message from Yahweh to Moses in the tent of meeting (e.g. Exod
16:10; Num 14:10;
58 Works, 8:515; Gordon also describes this glory as intrinsic
to God (1 Chr 29:11), not as a
peripheral manifestation of Gods character but as an essential
quality of His personhood, as related to His name (Ps 8:1; 29:2;
102:15). See M.R. Gordon, glory, in The Zondervan Encyclopedia of
the Bible, ed Merril C. Tenney (Grand Rapids: Zondervan, 2009),
2:7716. Gods revelatory is seen from creation. The Psalmist was
truly inspired when he penned the opening of the Psalm 19: The
heavens declare of the glory of God, and the sky above proclaims
his handiwork. The heavens have a lot to tell. The stars recount
the might of God and His greatness, the sun reveals His light,
colors tell about His taste for beauty, the clouds
show His love for diversity and His sense of humor, the rain
reminds of His sovereignty and of His
faithfulness; in it can perceived His peace, His passion for
perfection, His softness and even His wrath and
anger. In fact, the Hebrew word translated as declare in this
passage means to tell or recount, finding its original root in the
word book or scroll. The glory that we see in nature is not simply
one of a fixed picture. It is a story, which develops, unfolds, and
narrates majestic surprises, details, splendors and turn of
events.
59
Abrahams, The Glory of God; Three Lectures, 24. 60
Eichrodt, TOT, 2:30.
61
Weinfield, dwbk, 7:34.
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16:19; 17:7; 20:6). The heaviness of the cloud in Exodus 19:16,
medium of Gods glory
in the wilderness, conveys that the Ten Commandments given in
the following chapter
are as much a part of Gods gracious self-revelation as the other
aspects of His glory.62
Not only Gods glory is revealed through His Word, but His kabod
often stands in
association with the miracles and signs through which He
manifests His strength and
power and make Himself known (Num 14:22; Pss 24:8; 66:2; 79:9;
96:3; Isa 42:8;
48:11).63
The portrait of kabod is also painted in revelations of future
events in the Psalms
and the Prophets concerning the future deliverance of the people
in Zion. One can recall
the imagery of the Exodus narrative in the words of Isaiah 4:5,
The the Lord will create
over the whole site of Mount Zion and over her assemblies a
cloud by day, and smoke
and the shining of a flaming fire by night; for over all the
glory there will be a canopy.
62 Collins, dbk, in NIDOTTE, 2:578; As Paul wrote, Gods truth
abounds to his glory (Rom
3:7). Indeed, the world and its revelation of Gods glory came to
existence through the spoken words from Gods mouth (Ps 19:1; Gen 1;
Heb 11:3). Like God, his Word is eternal and unbreakable (Isa 40:8;
Matt 5:18); it is imperishable (1 Pet 1:2325), perfect, sure,
right, pure, clean and true (Ps 19:79); and God gets glory from it
(Acts 13:48). This Word is the media to salvation, the way that God
chose for people to be
saved, as they hear it, believe it, and as it is implanted in
them (Rom 10:1315; James 1:21; 1 Pet 1:23). Without exception, all
theophanies are accompanied with Gods spoken Word, given at the
very moment of the event or closely (Gen 3:810; 15; 26:24; 35:1, 9;
Exod 3; 20; 3334; Num 16:4244; Josh 5:1415; Judg 13; 1 Kgs 89 ;
19:1213; Isa 6; Ezek 1:28; Matt 17; John 1; Rev). Gods glory comes
with Gods Word, and His Word also results in glory, as the prophet
wrote: And the glory of the Lord shall be revealed, and all flesh
shall see it together, for the mouth of the Lord has spoken (Isa
40:5).
63
Eichrodt, TOT, 2:35; Gods manifestation of glory and strength
cannot be separated to His judgment, according to Hamilton. Indeed,
it is through the judging of sin and of sinners that
deliverance
from this present age can be attained; see Hamilton, Gods Glory
in Salvation through Judgment, 359.
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21
The Theophahic Kabod
Gods theophaic kabod is certainly one of the most intriguing
aspects of the term.
In theophanies Gods revelation of Himself is made fuller, as His
presence is felt, His
words are heard, and His greatness is manifested. There heaven
and earth meet, and
transcendence meets immanence. While Gods glory fills the
heavens (Ps 29), in
theophanies it comes down and meets mankind, as we see at Sinai
and in His diverse
tabernacles (Exod 40:34, 38; 1 Kings 8:11; Eze 43:5). In this we
see indeed that Gods
will, in revealing His glory, is for the purpose of dwelling
with men, to be known and to
enter covenantal fellowship.64
The tension between the comprehensible and the indescribable is
pictured in
theophanies with the phenomena of thunderstorms.65
Thus we see in Psalm 29 the
lavishing of Gods kabod with thunder and flooding. In Psalm 97,
this glory is manifested
with clouds, lightning bolts and fire which melt the hills like
wax. In Exodus 24:15ff,
God is seen as a consuming fire coming from a fearsome cloud. In
his visions of glory,
Ezekiel describes the appearance of brightness, fire, and
rainbow in audible motion (Ezek
1:28; 9:3; 10:4, 1819).66 Another reality of the existing
tension lies in the fact, that when
64 Oswalt, dbk, in TWOT, 1:427.
65
Kittel, , 2:239.
66 Davies, glory, IDB, 2:401; Eichrodt, TOT, 2:30; Eichrodt
concludes, based on these
manifestation that Gods glory can be summarized as the striking
radiance which proceeds from Yahweh whenever he appears in the
thunderstorm, the blinding light which proclaims the approach of
God in the
fire, and compels men to cast down their eyes.
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22
the kabod is manifested, it can sometimes be a manifestation of
favor, but most of the
time it connotes wrath.67
The Ever-Increasing Kabod
The tension wrought in the theophanic kabod creates a void that
is filled by hope.
Indeed, the concept of kabod, awe-inspiring, powerful and
unapproachable, precedes the
element of future expectation, when God will call a new world
into being, and when His
kabod will be visible and accessible throughout the whole
created realm.68
Gods glory, initially revealed to Israel, was meant to be
manifested ever
increasingly. In the book of Isaiah, Gods kabod takes on a
magnitude far greater than
what was described in Exodus, and it is seen to display
universal dimensions.69
Gods
plans for His glory are told to extend from the Israelites to
reach a worldly impact, The
glory [kabod] of the Lord shall be revealed, and all flesh shall
see it together, for the
mouth of the Lord has spoken (Isa 40:5; cf. Pss 102: 16f;
97:6f).70 This idea of Gods
kabod filling the whole earth is found throughout the Old
Testament (Isa 6:3; Num 14:21;
Hab 2:14; Ps 72:19), as an expression based on the notion that
the whole human race will
67 Davies, glory, 2:401.
68
Eichrodt, TOT, 2:31.
69
Ibid., 2:3435.
70 It is interesting that the LXX renders the second part of the
verse as and all flesh shall see
the salvation of God. Cf. Weinfield, dwbk, 7:35.
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23
be subject to Gods rule, and that there will be a time when the
salvation of God becomes
universal amongst those that dwell on earth.71
Indeed, this revelation of God is not only manifested as kabod,
but also as
righteousness (tsedek) and salvation (yeshua), For Zions sake I
will not be silentuntil
her righteousness goes forth as brightness, and her salvation as
a burning torch. The
nations shall see your righteousness, and all the kings your
glory (Isa 62:1; cf. Isa 58:8).
This is why another important aspect of the glory of God,
insists Abrahams, is that it
tends, in the Old Testament to become a Messianic concept.72
Gods glory is used to
depict future salvation, and its eschatological significance is
greater than the present one.
As Gods promises unfold in future events, deserts will know the
glory of Lebanon (Isa
35:2), and glory will come from the nations to the temple (Isa
60:13; 66:12; cf. 60:11).
The New Jerusalem will possess much glory (Isa 66:11; Zech
12:7), which will be seen
and proclaimed in the world (Isa 66:1819).73
Summary
Gods kabod is unique in that it reflects His very presence,
character, and His
unquenchable desire for fellowship with mankind. On one side it
depicts a God of infinite
renown, sovereign over nature and matchless in grandeur, and on
the other side it tells of
a God who cares and reaches down. As Gods kabod is revealed, it
is employed to
71 Weinfield, dwbk, 7:36.
72 Abrahams, The Glory of God, 42.
73 Davies, glory, 2:402.
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24
construct a bridge between the divine and the created, to make
the Almighty known, and
to enable man to participate in His plans through salvation and
obedience. Because it is
revelatory of an infinite source, the knowledge of Gods glory is
ever-increasing, as the
dispensations of God allow.
Doxa
Gods doxa, in the New Testament, is more than a continuation of
the OT kabod,
as it takes on shades of meaning associated with secondary
terms. While the LXX is
unequivocal in that is uses the term doxa to translate kabod
(177 times out of 199),74
doxa
is also used 81 other times. Even though the non-biblical use of
doxa was different,75
its
usage in the LXX translation gave enough weight so that the
meaning of doxa became
very close to that of kabod.76
Thus the additional meaning of radiance and glory
absent in secular Greek appeared in the New Testament (Matt 4:8;
6:29; Luke 4:6; 12:27;
Rev 21:24, 26; see also quotations from Isa 40:6; 1 Peter
1:24).77
74 Weinfield. dwbk, 7:2425.
75 Kittel, , 2:23334; Found as early as Homer and Herodotus,
this word is seen in sources
outside of the Bible with a basic meaning reflecting its
connection with dokea, namely, what one thinks, or opinion. In a
subjective way, the term can be applied in many ways, implying
expectation or philosophical opinion or mere conjecture. In an
objective way, it denotes good standing or reputation, renown. It
is agreed, however, that the old meaning of opinion disappeared
completely from the biblical understanding of the word, as well as
its usage by the post-apostolic fathers, while the
objective connotation of the word, repute or honor is found in
Scriptures (Luke 14:10; 1 Cor 11:15).
76 Ibid., 2:242; although it is true that the biblical word doxa
differs from the secular usage, its
additional nuances are not only rooted in kabod, but also in the
other Hebrew terms used in this semantic
domain, especially words such as rdh, dwh, and rap discussed
previously; see Collins, dbk, in NIDOTTE, 2:586.
77 Ibid., 237; H. Hegermann, , in ECNT, ed. by Horst Balz and
Gerhard Schneider. (Grand
Rapids: Eerdmans, 199093),1:34546.
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25
Gods Praise-Worthy Doxa
Gods doxa cannot be dissociated from His praise. The reason why
the word
doxology exists is because doxa is the most significant and
common attribute for which
God is praised.78
Much like kabod, the term doxa implies the majesty, divine
and
heavenly radiance of God. It describes God, both in character
and in actions,79
and the
honor ascribed to God by man as the affirmation of His
nature.80
In the verb form ,81 its predominant usage in the NT is applied
to the
giving of honor to God, which is expressed in doxologies (Matt
9:8; Rom 15:6, 9; 1 Pet
2:12; John 21:19) or also as a deeper manifestation in a life
and death consecrated to God
(1 Cor 6:20; John 21:19).82
The word also denotes continuity with the kabod of Ezekiel as it
relates to
heavenly beings endowed with glory (Luke 2:9; 9:31; Acts 22:11;
Rev 18:1). Angelic
78 Lewis R. Donelson, I & II Peter and Jude, a Commentary,
New Testament Library (Louisville,
KY: Westminster John Knox, 2010), 204; It is used as such
especially in the synoptic gospels (Matt 5:16;
6:13; Luke 2:14; 19:38), in Pauls letters (Rom 4:20; 2 Cor 1:20;
Phil 1:11; 2:11; and especially his doxologies, Rom 11:36; 16:27;
Gal 1:5; Eph 3:21; Phil 4:20; 1 Tim 1:17), and in Revelation (1:6;
4:9, 11;
5:1213; 7:12; 19:1, 7) ; see Davies, glory, 2:4023.
79 Kittel, 2:244.
80 Ibid., 2:237, 244.
81 H. Hergmann, in EDNT, 1:34; it is found 60 times in the NT,
with 22 instances in the
Gospel of John, 12 in Pauls letters, 9 in Luke, 5 in Acts, 4 in
Matthew and 1 Peter, 2 in Revelation and 1 in Mark and Hebrews. In
a secular usage it can be employed to express the giving of honor
to people in
relation to each other in a positive sense (Matt 6:2; Luke 4:15;
1 Cor 12:26) or negatively in the context of
self-exaltation (John 8:54; Heb 5:5; Rev 18:7).
82
Ibid., 1:348.
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26
powers are even called doxai in Jude 8 and 2 Peter 2:10.83
In the book of Revelations,
both angels and men give glory to God in unison (Rev 7:1;
19:1).
The Trinitarian Doxa
The New Testament, in contrast to the Old Testament, made a
decisive
breakthrough by applying the full weight of the term to the
person of Jesus Christ. In
effect, the attribution of doxa to God (Luke 2:14; 19:38; Rev
4:9) finds parallels in
relation to Jesus Christ (Heb 13:21; 1 Pet. 4:11; Rev
5:12f).84
The birth, acts, miracles
(John 1:14, 2:11; 11:4, 40; Col 1:11), transfiguration (Matt 17;
2 Pet 1:17), resurrection
(Rom 6:4) and ascension (John 3:14; 8:28; 12:32, 34) of Jesus
speak undeniably of the
glory which belonged to Yahweh in the Old Testament.85
The same glory that was
manifested to Isaiah in his vision of God (John 12:41; cf. Isa
6) is now given to Jesus
(John 1:14).86
Gods glorification is also seen in terms of inter-Trinitarian
works of love, as John
depicts the reciprocal glorification of the Father through the
Son (13:31; 17:1, 4) and of
the Son through the Father (7:39; 12:16, 23; 13:31; 17:1, 5).
The Spirit is also said to
83 Sverre Aalen in The New International Dictionary of New
Testament Theology, ed.by
Colin Brown and trans. with additions and revision from the
German Theologisches Begriffslexikon Zum
Neuen Testament, ed. by Lothar Coenen, Erich Beyreuther and Hans
Bietenhard, (Grand Rapids:
Zondervan Publishing, 1976), 2:46.
84 Ibid., 2:248.
85 Davies, glory, 2:402; Hegermann, , 1:348.
86
Davies, glory, 2:402; W. E. Vines, The Expanded Vines:
Expository Dictionary of New Testament Words (Minneapolis, MN:
Bethany House, 1984), 483.
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27
glorify Christ (John 16:14), which is seen by His work
implementing the salvivic power
of Jesus (John 14:12).87
The Participatory Doxa
In the New Testament there is clear sense in which the believers
are involved with
Christ in the sharing of His glory. Not only will the righteous
shine like the sun (Matt
13:43; cf. Dan 12:23), but they will also share in Christs
glorious appearing (Col 3:4)
and will be glorified with Him (Romans 8:17), which is the hope
of the believers (Col
1:27). The faithful are to reflect Gods glory in an increasing
manner (2 Cor 3:18; 4:6).88
Indeed, because Christ is glorious and because the Christians
are found in Him, they also
partake of His glory (Rom 8:18, 21; Phil 3:21; 1 Pet 5:1, 10;
Rev 21:11).89
Men were
created for the purpose of giving glory to God (Rom 1:21, 24; 1
Cor 11:7; 12:31; Eph
1:6, 12; 14), but they failed to participate by sinning and
therefore lost the doxa (Rom
3:23). The recovering of such participation in Gods glory sums
up the hope of salvation
(Rom 5:2; 8:21; Eph 1:18; Col 1:27),90
and is only possible through the free grace of God
87 H. Hegermann, in EDNT, 1:34849; see also John MacArthur, John
1221, The
MacArthurs New Testament Commentary (Chicago: Moody, 2008),
10607. MacArthur writes on John 14:12, in the context of the
promise of Gods Holy Spirit given to the believers, When the Lord
spoke of His followers performing greater works, He was referring
to the extent of the spiritual miracle of salvation.
Jesus never preached outside of Palestine, yet His followers
would spread the gospel throughout the world.
Jesus had only a limited outreach to Gentiles (cf. Mark
7:26ff.), but the disciples (particularly Peter and
later Paul) would reach the Gentile world with the gospel; see
also Joong Suk Suh, The Glory in the Gospel of John: Restoration of
Forfeited Prestige (Oxford, OH: M. P. Publications, 1995),
7173.
88
Vines, Expository Dictionary of New Testament Words, 483.
89
Davies, glory, 2:4023. Davies describes the hope of glory for
believers as a partial reality and as an eschatological experience,
which is progressively known by believers (2 Cor 3:18; Rom 9:23;
2
Thess 2:14); Vines, Expository Dictionary of New Testament
Words, 483.
90
Hegermann, , 1:345.
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28
(Rom 3:23f; 9:23; Eph 2:89) manifested in the person of Jesus
Christ, who was taken
up in glory (1 Tim 3:16; cf. Jas 2:1; 1 Pet 1:21; 2 Pet 1:27)
and will lead many sons to
doxa (Heb 2:7, 9; 3:5; 1:2f; 2:10).91 Yet just as Christ
suffered to attain glory, so will be
the path of the faithful (1 Pet 1:612; 2:20f; 4:13; 5:1).92
Ultimately, true salvation is
participation in Gods glorious nature, which is found in Christs
image formed into the
believers (Phil 3:21; 1 Cor 15:43f). At the end, the entire
world will be renewed and
transformed, to obtain freedom in the glory of God (Rom
8:21).
What is found in the New Testament is a bond, even stronger,
between the
revealed glory of God and the fulfillment of salvation history.
Union in Gods glory
becomes union with Christ.93
In Christ, through the presence of His Holy Spirit, the
believers not only have an eschatological hope of glory, but
also for the present life, as
Paul encouraged the saints to pray so that according to the
riches of His glory God may
grant you His Spirit, that you may become strong in the inner
man (Eph 3:16). The
filling of God in the believers is only the extension and
continuation of this particular
aspect of Gods glory.94 This union in Gods glory begins the
process of knowing God,
which is indeed eternal life (John 17:3).
91
Ibid., 1:346.
92
Ibid.
93
Kittel, , 2:250.
94 The glory of God is one that fills. It filled the tabernacle
(Ex 40:34), Solomons Temple (1
Kings 8:10), the heavenly Temple seen by Isaiah (Isa 6:1), the
millennial Temple of Ezekiels vision (Ezek 43:5), Jesus Christ
(John 1:14), the believers (1 Peter 1:8), and He promised will one
day fill again the
entire earth (Num 14:21) as it has been the prayer of the saints
since the Old Testament (Ps 72:19). This
glory, through the Person of the Holy Spirit, also fills
believers (Luke 1:15,41; 67; Acts 2:4; 4:8; 9:17;
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Shekinah
While Gods Shekinah is not a term found directly in the
Scriptures, its usage in
theological discussions has been profuse. This, as we shall
argue, has been detrimental to
a clear understanding of Gods glory. Any word that is found with
significant usage in the
books of the Bible comes with a rich context, which helps to
define the boundaries of its
meaning. Extra-biblical terms, however, come with semantics that
cannot be regulated by
the authoritative Word. As a result, if not used wisely, they
can be misleading in the
context of theological discussions.
A Proper Definition
The term Shekinah can be a very helpful one, when it is used in
its proper context.
The word, in effect, comes from the Hebrew root ,kv which as a
verb means to settle,
or dwell, and as a noun dwelling place, place, tabernacle, or
also neighbor.95
When God is used as the subject, the verb occurs in relation to
God who is said to dwell
on Mount Zion (Joel 4:17), and among His people (Exod 25:8;
29:4546; Num 5:3;
13:9; Eph 5:18) in unity with Christ (Col 2:910). Gods purpose
from the beginning was for His glory to spread through the earth,
creating a cosmic temple, where he placed His image, whose task was
to fill the
earth and to subdue it in such way that the glory of God would
over the land as the waters covers the sea;
cf. Hamilton, Gods Glory in Salvation Through Judgment, 73.
95 Gerald H. Wilson, ,kv, in NIDOTTE, 4:111.
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35:34; 1 Kgs 6:13; Ezek 43:7, 9; Zech 2:1415).96 Walter Kaisers
association of the term
with Gods dwelling with Israel gives a perfect definition of how
it should be used,
The word for dwell is related to the later concept of Mosaic
theology of the Shekinah glory of God wherein the presence of God
over the tabernacle was
evidenced by the pillar of cloud by day and the pillar of fire
by night.97
From the biblical record, Gods Shekinah represents His dwelling
place and continuous
presence with mankind, manifested with theophanic evidence of
glory. Its relationship
with Gods glory is valid, but the limitation of its semantics
cannot render it a fitting
synonym for Gods kabod or for His doxa, which are used in much
broader contexts,
bearing many more implications.
Non-Biblical Semantics
The term Shekinah gained importance as it replaced kabod in
later Jewish
literature.98
When in the thirteenth century discussions with Jews revived,
many Christian
scholars turned to early Jewish literature, such as the Targums,
the Talmuds and Midrash,
to find elements that could further their understanding of their
own Christian doctrine,
assuming that faithful unprejudiced Jewish students had insight
on the Old Testament.99
96 Ibid.
97
Walter Kaiser, Toward an Old Testament Theology (Grand Rapids,
Zondervan Publishing,
1978), 82.
98 Weinfield. dwbk, 7:32.
99
George Foot Moore, Intermediaries in Jewish Theology: Memra,
Shekinah, and Metatron.
Analecta Gorgiana (Piscataway, NJ: Gorgias Press, 2007), 2.
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These studies continued in the following centuries, down to the
eighteenth, and many
aspects of these writings became used in developing biblical
theology, such as the usage
of Memra for the Word (logos), recognized of speaking of Gods
own name and
character, and of Shekinah referring to the second person of the
Trinity.100
The dangers of
drawing parallels with such sources, however, lie in the fact
that the Jews used
intermediaries, not as direct descriptions of God, but as
necessary substitutions to His
transcendence.101
While bearing a close meaning to the glory of God, Shekinah is
somehow
understood differently in rabbinic writings, where it stands as
the visible sign of the
divine presence, an appearance of reflected radiance from above,
and in particular to
bless the pious at their prayers and study of the Law in the
synagogue and Rabbinic
school.102
In the Targums the kabod of God is always rendered as honor,
worth, or
splendor, a notion that eventually became supplemented by the
addition of the word
Shekinah, which grew to be recognized as the key term to
describe the brightness
associated with Gods appearing.103 This subtle terminology did
not come only as a
primitive association with God and the visible manifestation of
Himself, but as a
sophisticated substitution, made in the interests of a delicate
antipathy against the
100 Moore, Intermediaries in Jewish Theology, 2.
101 Ibid.
102 Eichrodt, TOT, 2:34.
103
Kittel, 2:245.
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32
material presentations of deity.104
Since the writers of the Targums reacted against the
anthropomorphism and anthropopathy of the Bible, they began to
use different words to
avoid suggestions of human descriptions of God. So while we read
in Exodus 24:10:
there was under His feet as it were a paved work of sapphire the
Aramaic version
(Onkelos) reads Under the throne of His glory.105 Thus we see in
Cassutos
commentary on Exodus that Gods kabod displays such superiority
that it is beyond
mans understanding in his early state.106
As a result., the glory of God became understood in the Aramaic
Targums with
three major words: Memra, meaning word, which expresses the
invisible presence of God
in man; Yeqara, meaning glory, which expresses the visible
appearance of God; finally,
Shekinah, which applies to both the visible and invisible
presence of God, especially
when it is conceived not only as a momentary revelation, but as
a continuous religious
experience.107
Eventually, the three words gave vogue to Shekinah, as it best
described the
diverse shades of meaning of the term, being equally applicable
to spasmodic and
continuous, to local and universal, to earthly and heavenly, to
visible and invisible. It is
104 Abrahams, The Glory of God, 50.
105 Ibid., 5051.
106 U. Cassuto, A Commentary on the Book of Exodus; trans. by
Israel Abrahams, (Jerusalem: The
Magnes Press, 1987), 436; Umberto Cassuto was a rabbi who moved
from Florence to teach at the Hebrew
University of Jerusalem during the middle of the 20th
Century.
107
Abrahams, The Glory of God, 5152.
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33
also for this reason that the Shekinah in Hebrew, like the doxa
in Greek, becomes mostly
associated with light.108
While there are many similarities between the rabbinical
understanding of
Shekinah and the biblical usage of kabod, there are however some
strong differences that
cannot be ignored. For instance, very rarely does rabbinical
Judaism speak of the
participation of man in the kabod of God.109
True blessedness, in the rabbinical
understanding is the contemplation of the glory of the Shekinah,
not participation in it,
even though it is understood that the redeemed one will shine
with God in the
eschaton.110
As a rabbi wrote concerning the life of the righteous in the
world to come,
they sit with their crowns on their heads and are refreshed by
the radiance of the
shekinah, for it is written (Exod 24:11): They see God, and
therefore ate and drank.111
108 Ibid., 52; see also Alan Unterman Shekinah in Encyclopaedia
Judaica, edited by Cecil Roth
(Jerusalem: Keter Publishing House, 1972), 14:135051;
Interestingly, the concept of light is also found in other
Mesopotamian thought, but in a definitely less exclusive sense, as
Cassin writes, Dans la pense des Msopotamiens, toute forme intense
de vitalit [] se manifeste par une emanation blouissante de lumire
(in Mesopotamian thought, all form of intense vitality [] is
manifested by a blinding emanation of light); see Cassin, Splendeur
Divine, 121. Concerning the relation between doxa and light, it is
important to notice that the Greek term was used as an amalgam of
many Hebrew terms describing Gods glory, many of those secondary
terms being used primarily in poetry. Thus to read in the Greek
doxa a
beaming glory which was not fully emphasized in Gods kabod is
precarious.
109 Kittel, 2:246.
110 Ibid.
111 Ibid., 2:250; bBer., 34a.
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Summary
The usage of Shekinah in Jewish writings does not fit our
Biblical definition of
Gods glory. On the contrary, we believe that it is partly
because of the grafting of such
concept into Christian theology that Gods glory has become
vague. In effect, the
Shekinah emphasizes greatly the transcendental aspect of God,
found in His light and
sublime appearance, and not as much His immanence and mans
ability to know Him
personally. The God of the rabbinical Shekinah is distant,
difficult to understand, and
uneasy to describe. This, as we have studied and proven, is
contrary to the God of
Scripture who manifests Himself not to confuse people, but to
make His character and
purposes known.
A Concise Definition of Glory
A study of key terms concerning the glory of God reveals many
common threads
which help us define the concept more precisely. First, the
glory of God is similar to the
power of a king. It marks His superiority, authority and
legitimacy. Because of His glory,
God enjoys a certain reputation, an unequaled importance, and
honor and fame are due to
Him. As king He is the possessor of everything good and lovely,
which is manifested in
His beautiful and exalted array. As the God-King, His glory
denotes a power beyond
understanding and measurement, yet available to His servants who
live humbly before
Him.
Second, Gods glory is also associated with brilliance and light,
which display His
purity, otherness and independency. God is the source of
radiance, and the manifestation
of His presence is too great to be fathomed. He is
awe-inspiring, wonderful, beautiful,
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elevated and worthy of praise. Its pursuit is the most honorable
cause, and in it is found
joy, fulfillment, and unequaled bliss.
Third, seen in His manifestations, Gods glory is ultimately the
reflection of His
character and essence. It is who He is, and it cannot be taken
from Him. In this regard,
His glory is exclusive. Only the prideful and the arrogant dare
to challenge Gods exalted
status by refusing to attribute the honor due to His name, which
results in their judgment
and fall. As the reflection of Gods inner being, this glory is
also personal. To enjoy it is
to enjoy God, and to know Him personally. As seen in the
Trinity, this glory is
communal, relational, and self-giving.
Fourth, Gods glory is Gods self-revelation. It is revealed in
Gods appearances,
through His works, His Word, and His felt-presence. When God
displays His glory, it
makes Himself known. In this sense, it is cognitive, purposeful
and relational. While the
popular usage of the term Shekinah has emphasized the revelation
of God through His
felt-presence, it is important to note that Gods glory is also
associated with signs and
with His revealed Word.
Fifth, Gods glory demands a response. As the created realm
enjoys the world
made by God, which displays His glory through its beauty, order
and continual up-
holding and providence, a rightful expectation of praise and
righteous living is awaited
from mankind.
Sixth, Gods glory became greater at the revelation of Jesus
Christ, who displayed
uniquely the essence of God, performing the works of God and
speaking the Word of
God.
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36
Seventh, Gods glory begs for participation. Gods purpose in
showing His glory
was always to connect with mankind, to dwell with them and be
known by them. Gods
glory is to be enjoyed and reflected. Through unity in Christ,
believers can grow in their
participation in His glory as they increase in their likeness to
Christ and are filled with
His Holy Spirit to obey His Word and work deeds worthy of Him.
Participation in Gods
glory begins with salvation.
Finally, Gods glory is eschatological. Although it is revealed
to some degree in
this world, it is veiled to some degree because of sin. The hope
of believers stands in the
knowledge that they will one day be able to perceive and reflect
this glory more fully,
after the return of Christ and the judgment of this world.
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CHAPTER TWO
OLD TESTAMENT KEY PASSAGE: EXODUS 33:1234:35
Introduction
In our first chapter, we looked at key biblical terms throughout
the whole of
Scripture, for the purpose of understanding the key elements
present in Gods glory. In
the following chapter we turn to an in-depth study of a single
passage, in the context of
the book of Exodus, to confirm our initial conclusions. As we
look at the kabod of God in
this pericope, we will continue to show evidence that Gods glory
is understandable,
knowable, personal, relational, tangible and again centered on
the very Person of Jesus
Christ.
General Context
Within the Old Testament, the most revealing manifestations of
Gods glory are
found in the books of Exodus and Ezekiel.1 Indeed, both books
are important, as in the
first we see Gods glory coming down to dwell with mankind, and
in the later we see this
same glory departing.2 The book of Exodus serves as an important
landmark in biblical
1 Oswalt, dbk, TWOT, 1:427.
2 Gods glory, visible in nature (Ps 19:1), had also been in the
Garden of Eden, a Temple
Garden as Kline phrased it; see Meredith G. Kline, Kingdom
Prologue: Genesis Foundations for a Covenantal Worldview (Eugene,
OR: Wipf and Stock, 2006), 48. Indeed, for God the whole earth is
a
sanctuary (Isa 66:1). Beale describes, The same Hebrew verbal
from (stem) mithallek (hithpael) used for Gods walking back and
forth in the Garden (Gen 3:8), also describes Gods presence in the
tabernacle (Lev 26:12; Deut 23:14; 2 Sam 7:67); see G.K. Beale, The
Temple and the Churchs Mission: A Biblical
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38
theology as herein we find God expressively stating His desire
to dwell with Israel. Gods
purpose was to have a place where He could speak to His people
and be met, in His Most
Holy Place (Exod 25:22; 26:34), as part of a covenant ratified
with Israel (Exod 24). The
covenant was quickly jeopardized by Israel who had failed to be
solely consecrated to
Yahweh in Egypt (Ezek 20:110) and sinned again by creating a
Golden Calf (Exod 32).
God, who had manifested Himself and His glory at Sinai (Exod
24:1618), was now
telling Moses that He would send an angel to give them the
promised land, but that He
Himself would not go up with the people, lest He would consume
them (Exod 33:3).
Confused and heart-broken, the coming section unfolds Moses
desperate plea to the
Lord to find assurance of His presence with His people and the
true identity of this angel
that will lead the people.3 Moses plea, Show me your glory! is
found at the center of
one of the most informative sections of the OT concerning Gods
revelation of His glory.
Gods Kingly Glory
The kingly glory of Yahweh is seen in this section in the very
plea of Moses. The
prophet, in his request, displays both his trust in Gods
lordship, as well as his confidence
Theology of the Dwelling Place of God (Downers Grove, IL:
InterVarsity Press, 2004), 66; cf. Dan Lioy,
Axis of Glory: A Biblical and Theological Analysis of the Temple
Motif in Scripture. New York: Peter
Lang, 2010, 1011. Abraham also experienced Gods heavy presence
during his sleep (Gen 15:12); Wenham describes the deep sleep, fear
and darkness as all suggesting awe-inspiring divine activity (cf.
Gen 2:21; Isa 29:10; Exod 10:21, 22; 14:20; 15:16; 23:27; Deut
4:11; Josh 2:9); see also Gordon J.
Wenham, Genesis 115, WBC (Waco, TX: Word Books, 1987), 33132.
Gods presence was known and feared by Job (23:15), and God also
manifested Himself by appearing to Isaac and Jacob (Gen 26:2;
35:9).
3 Martin Noth, Exodus, a Commentary, OTL (Philadeplphia:
Westminster Press, 1962). 257;
Nahum M. Sarna, Exodus, JPSTC (Philadelphia : The Jewish
Publication Society, 1991), 213.
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39
in the benevolence of the suzerain. The very posture of Moses,
at the appearing of the
King, in bowing down, confirms his understanding of his
relationship with God, that of a
servant (Exod 34:8). 4
Early in the book of Exodus, Gods kingship was called into
question by another
ruler, Pharaoh. He asserts, arrogantly, Who is the Lord, that I
should obey Him by
letting Israel go? (Exod 5:2). The Egyptians provocative
challenge is taken up by God,
as the next chapters unfold a battle of the kings in which
Yahweh proves to be victorious,
and Pharaoh to concede (Exod 10:16).5 Gods triumph is then
recorded in a chorus, which
concludes, The Lord will reign forever and ever (Exod
15:18).
The Lord will reign indeed. But for Israel to be blessed, they
would need to
submit to His rule, something with which they struggled. As we
turn to Exodus 3334,
we see Moses, as the ambassador of the people, come to God to
plea for grace and mercy,
because of the rebelliousness of Israel. Gods kingly glory is
then displayed in His power
to renew the covenant made with His people; not a covenant
between equals, but very
much like other ancient ones where an alliance would be
stipulated between a suzerain
and vassals.6
Thus we see reiterated in the renewal of the covenant (Exodus
34:1417) the first
commandments of Exodus 20:36 affirming the idea of absolute
faithfulness as necessary
4 Edwin Yamauchi, hwj, in TWOT, 1:26768.
5 Eugene H. Merrill, Everlasting Dominion: a Theology of the Old
Testament (Nashville, TE:
Broadman and Holman Publishers, 2006), 43.
6 F. Charles Fensham, Clauses of Protection in Hittite
Vassal-Treaties and the Old Testament,
VT 13, No.2 (April 1963), 134.
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40
for the continuation of the alliance.7 The Kings military power
and protection are also
asserted and acclaimed, with the promise of conquest of foreign
nations (Exod 34:11),
under the stipulation of continual obedience and submission
(Exod 34:32).8 As the God-
King, Yahweh not only displays the authority and status
sufficient to promise military
victory and protection, but also reminds Moses of His true
benefactor nature, that of a
good King (Exod 33:10)9, and of His power to do marvelous works,
awesome (or
dreadful)10 in nature and unprecedented in history (Exod 34:10).
As the supreme King
His rule guarantees the richest blessings on earth, on the
grounds of undefiled
commitment.
Gods Beaming Glory
The second aspect of Gods glory that we see is that of His
beaming glory,
although the flow of the text puts it in such a way that it is
proven to be of secondary
importance in contrast to Gods revelatory glory. The passage
does not focus as much on
the physical aspect of Gods manifestation as it does on the
message announced,11 and
even Moses face is said to shine not because of the Shekinah,
but because he had been
7 Ibid., 13839.
8 Ibi