Experiencing God's Glory
For most, glory is associated with personal glory—the “glory days” of one’s youth, days of lost innocence, boundless energy, unfettered imagination, and uncomplicated living. The Bible, however, moves beyond “glory” in the past tense to an emphasis on glory in the present and future tenses based upon the possibility of a relationship with the God of glory.
The word “glory” is derived from a Hebrew root that may mean “heavy,” “weighty,” or “numerous, severe” in a physical sense (that is, severe famine, Gen. 12:10; heavy yoke, 1 Kgs. 12:4). The related term kabod expresses the attribute of “glory,” “honor,” “splendor” as a derived meaning of the primary idea of weightiness or gravity (for example, Num. 24:11; Job 19:9; Prov. 3:16, 35). In the Old Testament, glory may be applied to a finely crafted object in the sense of cleverness of design, intricacy of artistic work, and beauty (Exod. 28:40).
When applied to human beings, glory signifies dignity or respect as a characteristic of inherited status (Ps. 8:5) or honor due to one’s achieved status (Gen. 45:13). Glory is supremely ascribed to God as an attribute or possession, especially in the Psalms and prophetic literature (see Ps. 29:1–3; Isa. 6:3; Ezek. 3:12). God’s glory is manifested especially in his moral perfection or holiness and his unrivaled power or omnipotence (Ps. 96:7–9).
The glory of God is frequently associated with His presence—especially His presence at the covenant ceremony at Mount Sinai (Exod. 24:16). Often a cloud was the tangible symbol of God’s presence, shrouding the brilliance of His glory (Deut. 5:24; 2 Chr. 5:13; 7:1). God’s glory is so dazzling people are permitted to experience it only indirectly (Exod. 33:18–23).
The glory of God is frequently associated with His presence—especially His presence at the covenant ceremony at Mount Sinai (Exod. 24:16). Often a cloud was the tangible symbol of God’s presence, shrouding the brilliance of His glory (Deut. 5:24; 2 Chr. 5:13; 7:1). God’s glory is so dazzling people are permitted to experience it only indirectly (Exod. 33:18–23).
Furthermore, His glory is so effulgent that it may be imparted to objects and persons that come in contact with God’s radiant presence (compare Exod. 34:33–35). God’s glory is displayed publicly in His work of creation (Ps. 19:1) and is manifest to the nations in His sovereign control of history (compare Ps. 145:10–12).
Isaiah warned the Israelites that God was jealous for His glory and would not yield it to another (Isa. 42:8; 48:11). Foolishly, they failed to listen and at various times through the course of Old Testament history they exchanged the glory of God for idols (compare Ps 106:20).
Isaiah warned the Israelites that God was jealous for His glory and would not yield it to another (Isa. 42:8; 48:11). Foolishly, they failed to listen and at various times through the course of Old Testament history they exchanged the glory of God for idols (compare Ps 106:20).
Ezekiel witnessed the departure of God’s glory from the Jerusalem Temple prior to the Babylonian exile (Ezek. 10:18). The prophet Haggai predicted that God’s glory would return to the Jerusalem Temple if the postexilic community would apply themselves to rebuild the structure and offer appropriate worship there (Hag. 2:7). Haggai knew that true worship, not the Temple building, was the real issue because ultimately God’s glory fills the earth and is above the heavens (Pss. 57:11; 72:19; 113:4).
According to the New Testament, the glory of God the Father is fully expressed in the person of His Son Jesus Christ (John 1:14; compare Heb. 1:3). Peter, James, and John had a glimpse of this unveiled glory on the Mount of Transfiguration (Matt. 17). It was after this experience that Jesus began to teach His disciples about His future return in the glory of His Father (Matt. 16:27). Jesus glorified God in His humanity by obeying His Father in all things, even death on a cross (John 17:4–5).
According to the New Testament, the glory of God the Father is fully expressed in the person of His Son Jesus Christ (John 1:14; compare Heb. 1:3). Peter, James, and John had a glimpse of this unveiled glory on the Mount of Transfiguration (Matt. 17). It was after this experience that Jesus began to teach His disciples about His future return in the glory of His Father (Matt. 16:27). Jesus glorified God in His humanity by obeying His Father in all things, even death on a cross (John 17:4–5).
The gospel record also indicates that the work of the Holy Spirit would be one of glorifying God (compare John 14:13; 16:14). Today the Christian may give God glory in the same way Jesus glorified His Father.
First, a life of obedience to God’s Word and dependence upon His Holy Spirit brings glory to God (John 15:8; compare 1 Cor. 10:31).
Second, through prayer the Christian glorifies God because the prayer of the righteous through the Holy Spirit unleashes the power of God in a fallen world (Jas. 5:16). In this way, we fulfill our calling as God’s creatures, since human beings were created for the praise of God’s glory (Isa. 43:7; compare Eph. 1:12, 14).
Carpenter, E. E., & Comfort, P. W. (2000). In Holman treasury of key Bible words: 200 Greek and 200 Hebrew words defined and explained (pp. 72–74). Nashville, TN: Broadman & Holman Publishers.
Carpenter, E. E., & Comfort, P. W. (2000). In Holman treasury of key Bible words: 200 Greek and 200 Hebrew words defined and explained (pp. 72–74). Nashville, TN: Broadman & Holman Publishers.
