Glory is the work of the Holy Spirit
WHAT IS GOD'S GLORY? That aspect in a person or God worthy of praise, honor, or respect; often associated with brightness or splendor in theophanies.
Several Hebrew words are translated “glory.” The most common and important is kāḇôḏ (from kāḇēḏ “be heavy, weighty, burdensome”; Isa. 22:24). Two related words are hāḏār, which carries an aesthetic dimension (e.g., the splendor of God’s work, Ps. 90:16), and hôḏ, God’s sovereignty over all things (Ps. 148:13; NIV “splendor”; Hab. 3:3), more often translated “honor.”
The LXX translates kāḇôḏ and related words with Gk. dóxa. This translation unifies glory with its manifestations, and gives the word clear theological prominence by covering the greatness and majesty of God. In the intertestamental period Greek-speaking Jews used dóxa for both Aram. yiqārā˒ “glory” and šekînâ, God’s tabernacling presence, a concept prominent in later Judaism.
The New Testament inherited this complex of meanings, using dóxa in the classical Greek sense of “reputation” (cf. Luke 14:10), in the Hebrew sense of weighty (2 Cor. 4:17), and for the Shekinah (Jas. 2:1; 1 Pet. 4:14). Most often, though, the New Testament follows the LXX’s broad understanding of dóxa as glory with all its attendant manifestations.
How is Glory used?
A. Secular Used of people or creation, glory is that importance which people typically honor: wisdom (Prov. 25:2); might (2 Kgs. 14:10); wealth (Ps. 49:16–17 [MT 17–18]; Esth. 1:4; Matt. 6:29). Glory can refer to the quality of a land (Isa. 35:2); or of people: age (Prov. 16:31); strength (20:29); or outward appearance (Job 19:9; cf. “comeliness,” Isa. 53:2; Heb. hāḏār).
B. Old Testament The Pentateuch associates God’s glory (i.e., his aura, the sheer magnificence of his presence) with theophanies, acts of salvation, and acts of judgment. This glory is a devouring fire, shrouded with clouds on Mt. Sinai (Exod. 24:16–17). In clouds and fire, God’s glory accompanied Israel through the wilderness (cf. 13:21), filled the tabernacle (40:34–38) and the temple at their completion (cf. 1 Kgs. 8:10–11; 2 Chr. 7:1–3), and sanctified the beginning of the cultic service (Lev. 9:23).
A. Secular Used of people or creation, glory is that importance which people typically honor: wisdom (Prov. 25:2); might (2 Kgs. 14:10); wealth (Ps. 49:16–17 [MT 17–18]; Esth. 1:4; Matt. 6:29). Glory can refer to the quality of a land (Isa. 35:2); or of people: age (Prov. 16:31); strength (20:29); or outward appearance (Job 19:9; cf. “comeliness,” Isa. 53:2; Heb. hāḏār).
B. Old Testament The Pentateuch associates God’s glory (i.e., his aura, the sheer magnificence of his presence) with theophanies, acts of salvation, and acts of judgment. This glory is a devouring fire, shrouded with clouds on Mt. Sinai (Exod. 24:16–17). In clouds and fire, God’s glory accompanied Israel through the wilderness (cf. 13:21), filled the tabernacle (40:34–38) and the temple at their completion (cf. 1 Kgs. 8:10–11; 2 Chr. 7:1–3), and sanctified the beginning of the cultic service (Lev. 9:23).
While God shrouded his glory from Israel, he did give Moses a glimpse of its brilliance (Exod. 33:18ff.). God displays his glory in salvation: in victory over Pharaoh at the Red Sea (14:4) and in providing Israel with manna (16:7). When the people of Israel rebel (e.g., by following Korah’s false priesthood or longing for Egypt at Meribah) glory also accompanies the Lord’s subsequent judgment (Num. 16:42ff.; 20:2ff.).
According to the prophets Isaiah and Ezekiel, God’s glory is again encountered in theophany (Isa. 6:6), and is declared in judgment on idolatrous Israel (2:10; Ezek. 10:18) and the nations (Isa. 10:16). In contrast to human glory, God maintains an unshakable covenant with his faithful remnant (42:8). Everyone shall see the glory of salvation he gives Israel (40:5; 46:13).
According to the prophets Isaiah and Ezekiel, God’s glory is again encountered in theophany (Isa. 6:6), and is declared in judgment on idolatrous Israel (2:10; Ezek. 10:18) and the nations (Isa. 10:16). In contrast to human glory, God maintains an unshakable covenant with his faithful remnant (42:8). Everyone shall see the glory of salvation he gives Israel (40:5; 46:13).
This glory is protection for the obedient (58:5–8) and is fulfilled when Israel becomes a kingdom of priests (61:6), declaring God’s glory to the nations (66:18–19). Ezekiel consoles the people with the promise of the return of God’s glory to fill a new temple of an obedient people (44:2–8).
In the Psalms God’s glory rests in his mighty works, manifest in creation (e.g., Pss. 19, 29, 104). Israel worships Yahweh for his mighty works of salvation in history (66; 145:4–12; cf. 29:2; 105; Isa. 42:12). He is the victorious king of glory (Ps. 24 24:7–10), whose presence now rests on Zion (26:8; 63:2 [MT 3]). He shows his glory in working salvation (85:9 [MT 10]). God’s glory is the promised blessing for the faithful (73:24).
The Old Testament also proclaims the eschatological hope that the whole earth “shall be filled with the glory of the Lord” (Num. 14:21; cf. Isa. 6:3), when all the nations shall bless him (Ps. 66:2–4; 138:4–5). The messianic kingdom will dawn fully when the nations will know the Messiah’s glory and peace (Isa. 60:1–3; cf. 11:6–9; Hab. 2:14).
C. New Testament The New Testament modifies the Old Testament understanding of glory to include that of Christ as well. Just as in the Old Testament glory referred to salvation, so in the New Testament it is revealed in the Messiah’s work of deliverance.
Glory is an essential attribute of God, “the Father of glory” (Eph. 1:17), who is praised for redemption in Christ (Gal. 1:5). God’s glory is displayed in brightness and splendor at Christ’s birth (Luke 2:9), and is part of eschatological hope (Rom. 5:2; cf. Rev. 21:11, 23).
In the Synoptic Gospels Christ shares in glory at the Parousia, when he comes with vindication and judgment, “in the glory of his Father” (Matt. 16:27; Mark 8:38; cf. 1 Pet. 4:13). Christ possesses his own glory through his death and resurrection (Luke 24:26; cf. 9:26, 32), which is already acclaimed in his works (cf. 5:25).
According to John Jesus’ glory preexisted with the Father (17:24; cf. 1:1). It is revealed through Jesus’ works (17:4) as full of grace and truth (1:14), signs (Gk. sēmeía) inviting belief (2:11; 11:4, 40). The cross is the culminating sign, the hour of Christ’s glorification (12:23). God glorifies Jesus in his resurrection (13:31–32; cf. 1 Pet. 1:21), and continues to do so through the work of the spirit (John 16:14).
Paul reports that Christ, raised by God’s glory (Rom. 6:4), now shares in glory, which is his by perfect obedience (3:23ff.). Indeed, he is “the Lord of glory” (1 Cor. 2:8). With God, Christ now dispenses the riches of his glory (Phil. 4:19; cf. Eph. 3:16). Through him and his gospel God’s glory is seen (2 Cor. 4:6); and through him glory is returned to God (Rom. 16:27).
Elsewhere in the New Testament Christ is accorded glory for his suffering and death (Rev. 5:12–13). Jesus is the “man” of Ps. 8:4–6 (MT 5–7) whom God has crowned with glory and honor because of his vicarious suffering (Heb. 2:6–9).
God is glorified through Jesus (1 Pet. 4:11; Jude 24–25). He is glory’s “lamp” (Rev. 21:23), the reflection of glory, showing the true character of God (Heb. 1:3; cf. 2 Cor. 4:4). Therefore, people glorify God for Jesus’ miraculous works (Luke 18:43), and especially for his work of atonement (Rev. 7:9–12; cf. 1:5–6). The Church’s doxologies return glory to God for his wisdom (Rom. 11:33–36), strengthening power (16:25–27), and deliverance from sins (Gal. 1:4–5; 2 Tim. 4:18).
Glory is the work of the Spirit (John 16:14), which equips the Church with gifts (1 Pet. 4:11) to let it bear fruit to the Father’s glory (John 15:8). Through the Spirit the church lets the glory of God in Christ shine throughout its life (cf. 2 Cor. 3:18; 4:6). Believers are the image and glory of God (1 Cor. 11:7) through their obedience (2 Cor. 9:13; Phil. 1:11), good deeds (1 Pet. 2:11–12), and willingness to suffer for Christ (Rom. 8:17–18; 1 Pet. 4:13–16). The Church glorifies Christ by praying (John 14:13), giving generously (2 Cor. 9:13), and living in unity and love (John 17:26), filled with confidence in GOd’s promises (Rom. 4:20; 2 Cor. 1:20). The people of God are to give glory in everything, leading lives worthy of the gospel (1 Cor. 10:31; 1 Thess. 2:12). Glory climaxes God’s electing salvation (Rom. 8:30). Believers will share his glory, living in his presence in new bodies, on a new heaven and earth (1 Cor. 15:43; Rev. 19:7; 21:22–26).
Biblioigraphy. I. Abrahams, The Glory of God. (1925; repr. New York: 1973); G. von Rad and G. Kittel, “δοκέω, δόξα,” TDNT 2 (1964); 232–255; A. M Ramsey, The Glory of God and the Transfiguration of Christ (New York: 1949).
Myers, A. C. (1987). In The Eerdmans Bible dictionary (pp. 420–421). Grand Rapids, MI: Eerdmans.
In the Psalms God’s glory rests in his mighty works, manifest in creation (e.g., Pss. 19, 29, 104). Israel worships Yahweh for his mighty works of salvation in history (66; 145:4–12; cf. 29:2; 105; Isa. 42:12). He is the victorious king of glory (Ps. 24 24:7–10), whose presence now rests on Zion (26:8; 63:2 [MT 3]). He shows his glory in working salvation (85:9 [MT 10]). God’s glory is the promised blessing for the faithful (73:24).
The Old Testament also proclaims the eschatological hope that the whole earth “shall be filled with the glory of the Lord” (Num. 14:21; cf. Isa. 6:3), when all the nations shall bless him (Ps. 66:2–4; 138:4–5). The messianic kingdom will dawn fully when the nations will know the Messiah’s glory and peace (Isa. 60:1–3; cf. 11:6–9; Hab. 2:14).
C. New Testament The New Testament modifies the Old Testament understanding of glory to include that of Christ as well. Just as in the Old Testament glory referred to salvation, so in the New Testament it is revealed in the Messiah’s work of deliverance.
Glory is an essential attribute of God, “the Father of glory” (Eph. 1:17), who is praised for redemption in Christ (Gal. 1:5). God’s glory is displayed in brightness and splendor at Christ’s birth (Luke 2:9), and is part of eschatological hope (Rom. 5:2; cf. Rev. 21:11, 23).
In the Synoptic Gospels Christ shares in glory at the Parousia, when he comes with vindication and judgment, “in the glory of his Father” (Matt. 16:27; Mark 8:38; cf. 1 Pet. 4:13). Christ possesses his own glory through his death and resurrection (Luke 24:26; cf. 9:26, 32), which is already acclaimed in his works (cf. 5:25).
According to John Jesus’ glory preexisted with the Father (17:24; cf. 1:1). It is revealed through Jesus’ works (17:4) as full of grace and truth (1:14), signs (Gk. sēmeía) inviting belief (2:11; 11:4, 40). The cross is the culminating sign, the hour of Christ’s glorification (12:23). God glorifies Jesus in his resurrection (13:31–32; cf. 1 Pet. 1:21), and continues to do so through the work of the spirit (John 16:14).
Paul reports that Christ, raised by God’s glory (Rom. 6:4), now shares in glory, which is his by perfect obedience (3:23ff.). Indeed, he is “the Lord of glory” (1 Cor. 2:8). With God, Christ now dispenses the riches of his glory (Phil. 4:19; cf. Eph. 3:16). Through him and his gospel God’s glory is seen (2 Cor. 4:6); and through him glory is returned to God (Rom. 16:27).
Elsewhere in the New Testament Christ is accorded glory for his suffering and death (Rev. 5:12–13). Jesus is the “man” of Ps. 8:4–6 (MT 5–7) whom God has crowned with glory and honor because of his vicarious suffering (Heb. 2:6–9).
God is glorified through Jesus (1 Pet. 4:11; Jude 24–25). He is glory’s “lamp” (Rev. 21:23), the reflection of glory, showing the true character of God (Heb. 1:3; cf. 2 Cor. 4:4). Therefore, people glorify God for Jesus’ miraculous works (Luke 18:43), and especially for his work of atonement (Rev. 7:9–12; cf. 1:5–6). The Church’s doxologies return glory to God for his wisdom (Rom. 11:33–36), strengthening power (16:25–27), and deliverance from sins (Gal. 1:4–5; 2 Tim. 4:18).
Glory is the work of the Spirit (John 16:14), which equips the Church with gifts (1 Pet. 4:11) to let it bear fruit to the Father’s glory (John 15:8). Through the Spirit the church lets the glory of God in Christ shine throughout its life (cf. 2 Cor. 3:18; 4:6). Believers are the image and glory of God (1 Cor. 11:7) through their obedience (2 Cor. 9:13; Phil. 1:11), good deeds (1 Pet. 2:11–12), and willingness to suffer for Christ (Rom. 8:17–18; 1 Pet. 4:13–16). The Church glorifies Christ by praying (John 14:13), giving generously (2 Cor. 9:13), and living in unity and love (John 17:26), filled with confidence in GOd’s promises (Rom. 4:20; 2 Cor. 1:20). The people of God are to give glory in everything, leading lives worthy of the gospel (1 Cor. 10:31; 1 Thess. 2:12). Glory climaxes God’s electing salvation (Rom. 8:30). Believers will share his glory, living in his presence in new bodies, on a new heaven and earth (1 Cor. 15:43; Rev. 19:7; 21:22–26).
Biblioigraphy. I. Abrahams, The Glory of God. (1925; repr. New York: 1973); G. von Rad and G. Kittel, “δοκέω, δόξα,” TDNT 2 (1964); 232–255; A. M Ramsey, The Glory of God and the Transfiguration of Christ (New York: 1949).
Myers, A. C. (1987). In The Eerdmans Bible dictionary (pp. 420–421). Grand Rapids, MI: Eerdmans.
