Dr Paul Allen

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

Moses ’ Encounter with the Glory of God In Exodus 33, we have one of the most remarkable passages in the Old Testament concerning God’s glory, filled with as many enigmas as clarities. The context of the passage is the sin with the golden calf. While Moses has been on the mountain receiving the law, the people, under Aaron’s leadership, have indulged in false worship, either the worship of a false god or the worship of Yahweh in a false way. In either case, they break the first two commandments and deserve God’s judgment. They have broken the covenant (as indicated by Moses’ smashing the tablets of the law ).  The Levites respond to the call to come to “the LORD’s side” (Ex. 32: 26). They execute God’s judgment on their brothers and sisters. In his continuing anger, God also sends a plague on Israel (Ex. 32: 35). In a word, the continuing covenant relationship between God and his people is thrown into question. Will God continue to be with his people as they travel toward

Christian discipline is not about self-improvement.  As much as we may feel drawn to make growing in Christ the goal of our various spiritual disciplines, or habits of grace, we have something far greater that warrants our explicit focus. Now, to be sure, growing in Christ is a wonderful thing. It is important, as Paul celebrated to the Thessalonians: “your faith is growing abundantly, and the love of every one of you for one another is increasing” (2 Thessalonians 1:3). It is essential, as Hebrews makes plain: “Strive . . . for the holiness without which no one will see the Lord” (Hebrews 12:14). It is a command, as Peter instructs, “Grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). We should never minimize the value or vitality of growing in Christ. It is indeed important, essential, and commanded. Yet we should often clarify, for ourselves and for others, who it is that makes it happen, how we go about pursuing it, and what is the greater goal

For from him and through him and to him are all things. To him be the glory forever! Amen. [Rom. 11:36] Why did God create the world? One of the most foolish answers advanced is that God was lonely and needed someone with whom to have fellowship. The doctrine of the tri-unity of God utterly opposes any such idea. God has eternal fellowship within himself, and has no need to create anything. Creation results completely from his sovereign will. Others said the purpose of creation was to prepare the way for redemption: God created it and predestined the fall of humanity so Jesus could redeem the world. This notion looks pious, since it focuses on Jesus and his work, but it is inadequate to explain God’s purpose as the Bible sets it out. Looking at Genesis 1, some have said that the purpose of creation was to provide a world for human glory and happiness—that humanity is the crown of creation so that the world was made just for people. This distorts the truth that humanity was created