GOD’S ULTIMATE PURPOSE: HIS GLORY

PART TWO

THE GLORY OF GOD AND THE INCARNATE SON OF GOD

A Paper Presented

To The Theological Forum On Contemporary Issues

At

Valley Baptist Church Cherry Grove, OR

By

Dale R. Spurbeck

Professor of Greek and Bible Analysis

Dispensational Theological Seminary

April, 23,2009

INTRODUCTION:

In this paper we move to the end of the Old Testament era considering the glory of God as it is seen in the Gospels primarily used of the incarnate Son of God. In the Old Testament the Pre-incarnate Son of God was the Person who manifested deity to men. The glory was seen in the Tabernacle and later in the Temple. The glory was often manifested by a cloud or fire. The glory of God eventually left the Temple and Jerusalem and then departed from Israel. The glory was gone from Israel and both the Northern and Southern kingdoms were taken away from the land into captivity. Under Ezra and Nehemiah a remnant of Israel had returned and in Nehemiah’s day a temple was rebuilt but the glory was not there. Years later Herod the Great rebuilt the temple again. But in both of these temples the glory was not found. However, towards the end of Herod the Great’s life, the glory did return. The glory didn’t return in a cloud or fire or in any such way but in a Person who came. The Person was none other than the Lord of Glory, the incarnate Son of God. God the Son shared co-equally, co-eternally and coextensively the glory of God with the Father and the Holy Spirit.

The eternal Word of God came to be flesh and tented among men, Jn. 1:1, 14. When He did this He emptied Himself of the outward manifestation of deity, in which He had originally existed and He eternally shared with the Father and the Holy Spirit, by taking upon Himself the outward manifestation of a man, Phil. 2:6, 7. He did not become less God but He joined His Person to a real human nature and became the God-man. Now the glory of God would be manifested by the God-man by the works that He did. He would now glorify the Father rather than manifesting the glory on His own part. The Father would also glorify Him. At the same time He was doing the works the Father had sent Him to do, He was equal in every way with the Father as He shared in the divine nature. In His divine nature He was able to do whatever the Father gave Him to do. He didn’t do these works to glorify Himself. Yet He was glorified by the Father and by His disciples.
He didn’t glorify Himself. He didn’t seek the glory of men. At the same time He was glorifying the Father by what He did, men also glorified the Father by what they said. Sometimes men did glorify the Son also.   The Son’s purpose in coming into the world was to do the Father’s will, Heb. 10:7, 9. In doing the Father’s will the Father was glorified by the Son.

In this paper we will be considering God the Father’s purpose for the Son here on earth in bringing glory to Him. God’s ultimate purpose was fulfilled by the Son as He completed the work the Father gave Him to do. He manifested His glory by doing various miracles. His sign miracles in particular pointed to the fact that He was more than just a man, He was the God-man.

We will be considering the glory of God that was manifested at the birth of the Lord Jesus; the glorification of God by the miracles the Lord performed during His earthly ministry beginning with His first sign miracle; the glorification of the Lord Jesus during His ministry on earth as He was glorified on account of both what He said and what He did in the miracles He performed and in His transfiguration; the glorification of the Father by the Son during His earthly ministry; the glory acquired by the Son during His earthly ministry; the inherent glory of the Son of God which He shared with the other two Persons of the Trinity. Then we will move into the future and consider the Glory of God the Father and the glory of Christ from the time of His death up to His Second Coming to the earth to establish His kingdom. Finally we will look into the Glory of Christ in its future manifestation. We begin with the glory of God as it shone about at the incarnation of God the Son.

I. THE GLORY OF GOD AT THE BIRTH OF THE LORD JESUS, Lk. 2:9; 2:14, 20.

A. The Manifestation Of The Glory Of God To The Shepherds, Lk. 2:8.

The shepherds were in the field watching their flocks. The night was dark and suddenly ”an angel from the Lord came upon them and a quality of God’s glory shone around1 and they feared a great fear,” Lk. 2:9. The angel alleviated their fear as he told them to stop fearing for he was gospelizing great joy to them. The glory manifested here was not the full glory of God but a quality of it shining brightly around them. This manifestation of the glory of God was a spectacular display of light shining around them in the night. When the angel finished speaking, a multitude of angels appeared and they give glory to God.

B. The Glorification Of God By The Angels, Lk. 2:14.

A multitude of the heavenly armies came to be manifest praising God and saying, ”Glory to God in the highest and upon earth peace among men of good will,” Lk. 2:13,
14. The angels didn’t sing but said ”Glory to God.” They were praising God as they were speaking. They were giving confession to His name, Heb. 13:15. They were in full

1 TTepiAdqiiTGo^ to shine around, only occurs here and of the light that blinded Saul of Tarsus, Acts 26:13.
agreement with His opinion of His character and what He had just done and the benefits received by the birth of this child.

C. The Glorification Of God By The Shepherds, Lk. 2:20.

The shepherds, having seen the baby, returned to their to their sheep ”glorifying and praising God upon the basis of all things which they had heard and seen just as it was spoken to them,” Lk. 2:20. Following the message from an angel from the Lord and the sayings of the heavenly host, and then having seen the baby as the angel had said, they recognized this to be a special baby. The One the shepherds found, just as the angel had said, was Christ the Lord, Lk. 2:11. All of this brought forth their speaking things that glorified God and they also praised God.

II. THE GLORIFICATION OF GOD BY THE MIRACLES THE LORD JESUS PERFORMED.

A. The First Manifestation Of The Lord’s Glory, Jn. 2:11.

1. The miracle of changing water into wine, Jn. 2:1 -10.

The Lord changed water into wine at the marriage feast in Cana of Galilee. The wine was far superior to the best wine they had for the feast. He supernaturally changed the molecules of water into the best wine ever. This was a demonstration of His divine power from His divine nature, Jn. 2:1-10. It is no surprise to us since we, along with John, know that He is the Creator of all that there is, cf. Jn. 1:3.

2. The manifestation of His glory by His first sign miracle, Jn. 2:11.

John, who was with the Lord Jesus, says that this was His first sign miracle.   Sign miracles point to something. When the Lord did them, they pointed to His deity. He was

2 John builds his gospel around sign miracles, cf. the changing of water into wine, Jn. 2:1-11; the healing of the nobleman’s son, 4:46-54; the healing of the impotent man at the pool of Bethesda, Jn. 5:1-9; the feeding of the five thousand, Jn. 6:1-14; giving sight to the man born blind, Jn. 9:1-7, 16; the resuscitation of Lazarus, Jn. 11:17-44; 12:18; the multitude of fishes, Jn. 21:1-14. Even though the Lord did sign miracles, the Jews still asked Him for signs, Jn. 2:18; 6:30. Many who saw the sign miracles did believe, Jn. 2:23. Many saw His sign miracles performed on the sick and they followed Him, Jn. 6:2. Nicodemus recognized that a man could not do these miracles except God was with him, Jn. 3:2. Back in Cana of Galilee Jesus told the people they wouldn’t believe except they saw sign miracles, Jn. 4:48. When He multiplied the bread and the fishes some who had seen the sign miracle recognized Him as the Prophet who was to come, Jn. 6:14. Others looked for Him not because of the sign miracle, but because they wanted more food, Jn.
6:26. Some questioned whether Christ would do more sign miracles when He came, Jn. 7:31. The man who was given sight asked the religious leaders that if a sinner could do such sign miracles, Jn. 9:16. Following the resuscitation of Lazarus, the Jewish leaders tried to figure out what to do because they recognized that He was doing many sign miracles, Jn. 11:47, cf. 12:18. Though He had done many sign miracles the majority of the Jews didn’t believe into Him, Jn. 12:37. He did many other sign miracles that John did not record in His gospel but the ones he wrote were written so that the readers might go on believing, Jn. 10:30, 31. The sign miracles did manifest His glory as they pointed Him out as the Messiah and deity.
more than a man. He was the God-man. He was who He claimed to be. Such a miracle was like a sign pointing to His deity. John also informs us that ”He manifested His glory.” He manifested His opinion of Himself. He was truly God. He didn’t do it by a bright light, by a cloud or by fire. It was by what He did. He performed a sign miracle and His disciples believed into Him. His glory brought about the intended result. The disciples put their faith into Him. The Lord did many sign miracles which manifested His glory before men. He did the works of God.

The glory of God departed from the Temple and away from Israel in EzekiePs day. The glory that departed was a visible glory, the glory that had filled the Temple at its dedication as the cloud filled the Temple. The glory departed and the Temple was destroyed in 586 B. C. The glory had been gone for close to six hundred years when it returned with the coming of the Lord Jesus. The Jews had been taken away into captivity and only a remnant came back with Ezra and then with Nehemiah. Though Nehemiah built a temple it was nothing like Solomon’s Temple and the glory did not fill that Temple. Herod the Great built a temple but the glory was not there either. The glory returned as a baby born to a virgin. The virgin was out from the house of David and hence the baby was of the royal line of David. His foster father was also of the house of David. This baby qualified to sit on David’s throne legally through His foster father, Joseph, and by blood line through His mother Mary. The baby is none other than uthe Lord of glory,” I Cor. 2:8; Jas. 2:1. He is the incarnate Son of God. At the end of Ezekiel the glory is seen returning to the Millennial Temple. The Lord Jesus, the incarnate Son of God, manifested His glory by sign miracles and by what He said but the Jewish nation, for the most part, rejected Him and had Him crucified. But He arose and ascended up to the right hand of the Father in heaven. He will come back to the earth at His Second Coming. At His Second Coming the glory will once again fill the Temple. He will come back in all of His glory as King. But at His first coming He manifested His glory for the first time as He changed water into wine. This pointed to the fact that He was God.

B. The Glorification Of God As A Result Of The Healings Performed By Jesus.

1. The glorification of God at the healing of a paralytic, Mt. 9:8; Mk. 2:12; Lk. 5:25,26.

a. The account in Matthew’s gospel, Mt. 9:8.

In Capernaum some men brought a man sick of the palsy to the Lord Jesus and He forgave the man’s sins. Some of the scribes heard this and began to think within their hearts that He was blaspheming. From the realm of His divine nature, He knew what they were thinking and questions them as to whether it is easier to say ”Your sins are forgiven you; or to say, Arise, and walk? To demonstrate that He, the Son of Man, had the authority to forgive sins He told the man to get up and take his bed and go home, which the man did, Mt. 9:1-8. When the crowds saw it ”they marveled3 and glorified God who had given such authority to men,” Mt. 9:8. The religious leaders found fault

1 Some manuscripts read ”feared” but we leave it ”marveled.”
with the Lord, but the crowd recognized His authority and glorified God. Here it appears that the glorification of God is accomplished by speech.

b. The account in Mark’s gospel, Mk. 2:12.

The paralytic’s friends couldn’t get in to where Jesus was in the house, so they tore the tiles off the roof and lowered the man down to Jesus. Mark also describes how the Lord Jesus forgave the man’s sins. Mark says the scribes reasoned in their hearts as they said asked why this man spoke blasphemies? Their reasoning continues that only God can forgive sins. Jesus healed the man as Matthew described it, cf. Mk. 2:1-11. Instead of the people marveling, their response was now described by Mark as amazement. They were beside themselves and glorified God and said ”we have never at any time seen anything in this manner,” Mk. 2:12. They recognize this to be more than anything ordinary and they glorified God on account of the miracle performed.

c. The glorification of God by a paralytic and the crowd who observed the healing, Lk. 5:25, 26.

The account in Luke is similar to that of Mark, Lk. 5:18-26. Luke adds that the man went to his own house glorifying God as he went, Lk. 5:25. He spoke things that glorified God for His healing. Luke’s account goes on to include the response of the crowd. They were amazed, i.e. it was as though they were outside themselves meaning they were outside of their human experience, and they glorified God, and were mentally filled with fear and said that they had seen strange or incredible (cf. ”paradox”) things that day, Lk. 5:26. They each glorified God and observed that this thing accomplished was an uncommon thing.

2. The glorification of God at the healing of all sorts of ailments, Mt. 15:31.

The Lord Jesus went up into a mountain in Galilee and great crowds came to Him and brought those with many physical infirmities to Him, Mt. 15:29, 30. There were blind, dumb, maimed and many different ones who were cast at Jesus feet. He healed them. As a result, the crowd marveled when they saw the dumb speak, the maimed made whole, the lame walk and the blind see, Mt. 15:31. The verse goes on to say that ”they glorified the God of Israel.” They didn’t glorify Jesus as God but the God of Israel. The indication is that they glorified God by what they said concerning the healing of these different individuals with these different physical problems.

3. The glorification of God by a woman bent over for eighteen years, Lk. 13:13.

This woman had a demon who caused her to be stooped over so she couldn’t stand upright, Lk. 13:13. The demon is described as a ”spirit of weakness.” In verse sixteen we find that Satan was the one who had bound her. She had been stooped over for eighteen years. The woman didn’t come to the Lord to be healed. He saw her and called her to Himself and told her she was loosed from her weakness. He then placed His hands on her and immediately she was straightened and went to praising God, Lk. 13:13. The
ruler of the synagogue saw what Jesus had done and rebuked Him because He had healed her on the Sabbath Day, Lk. 13:14, 15. However, the woman began and continued glorifying God. She recognized that this was the work of God and gave Him the glory by whatever she said. The ruler of the synagogue gave Jesus a bad time for healing the woman on the Sabbath, Lk. 13:14-16. The Lord’s response shamed His adversaries but the crowd went to rejoicing at all the glorious (in glory) things having come to be directly by Him, Lk. 13:17. His glory was manifested again by the supernatural works that He did.

4. The glorification of God by one often lepers who was cleansed from his leprosy, Lk. 17:15.

While the Lord Jesus was going unto Jerusalem, He was passing through the middle of Samaria and Galilee, Lk. 17:11. When He entered into a certain village, He was met by ten lepers, who stood afar off and cried out for Him to have mercy on them, Lk. 17:12,
13. He didn’t say they were healed. He just told them to go and show themselves to the priests and as they were going, they were cleansed from their leprosy, Lk. 17:14. Only one of them, a Samaritan came back and glorified God, Lk. 17:15. In this account the man clearly glorified God by what He said for he glorified God with a loud voice. He was also thankful as he came to the Lord he fell on his face at His feet and thanked him, Lk. 17:16. Only one, the Samaritan (one of a different race), returned to give glory to God,Lk. 17:17,18.

5. The glorification of God by a certain blind man from Jericho whose sight was restored to him, Lk. 18:43.

The blind man sat by the side of the road one day begging when he heard a crowd passing by and having asked what was going on he was told that Jesus from Nazareth was passing by, Lk. 18:35-37. This blind man knew something about Jesus of Nazareth, for he cried out, t4Jesus, Son of David, have mercy on me,” Lk. 18:38. He had heard of Jesus and knew of His relationship to David and hence, His right to the throne of Israel. Some in the crowd told him to be still but he kept on crying saying ”Son of David have mercy on me,5’ Lk. 18:39. Jesus stopped and asked the blind man what he wanted and he said ”Lord that I may receive sight,” Lk. 18:40. Jesus told him that his faith had saved (delivered) him and the man received sight immediately and followed Jesus, glorifying God, Lk. 18:42, 43. The people present praised God. Manuscript D (Bezae) reads ”glory” here but it should be praise. The people praised God for what He had done to the blind man but he, himself, glorified God as he followed Jesus.

The Lord Jesus did many other miracles. The ones we have emphasized are the ones where it says that God was glorified. The sign miracles in particular pointed to His deity. In each of the above instances, those healed recognized that God had healed them. They all gave Him glory by speaking things that matched up with God’s opinion of Himself. This was much the same as the instances in the Old Testament when men gave glory to Jehovah.
C. The Glorification Of God At The Resuscitation Of Two Individuals.

1. The glorification of God at the resuscitation of the widow from Nain’s son, Lk. 7:16.

The Lord Jesus, His disciples and a crowd entered the city of Nain and while He drew near to the gate of the city, the body of a young man who was the only son of a widow, was being carried out to burial, Lk. 7:11, 12. When the Lord saw the woman weeping He had compassion on her and told her to stop weeping, Lk. 7:13. The Lord simply touched the coffm and told the dead young man to arise and the dead man was resuscitated, Lk.
7:14, 15. And all were taken by fear and they glorified God saying ”A great prophet was raised among us and God visited His people,” Lk. 7:16. His reputation spread throughout the area. God was glorified by what the people said. The Lord Jesus, the God-man had brought the dead back to life and the people glorified God by seeing Him as a great prophet and that God had visited the people. Again the people glorified God vocally.

2. The glory of God as the purpose for Lazarus sickness, Jn. 11:4.

When Jesus heard that His friend Lazarus was sick He said, ’This sickness is not facing death, but rather for the benefit of the glory of God, in order that the Son of God may be glorified through it,” Jn. 11:4. The Lord told His disciples that Lazarus was sleeping and that He was going up to awake him from sleep, Jn. 11:11. But He was speaking of Lazarus death, i.e. the sleep of death, Jn. 11:13, 14. If He could heal Lazarus illness, He could also bring him back to life. He was glad that He wasn’t there to heal Lazarus so that the disciples might believe, Jn. 11:15. Jesus must have told one of Lazarus’ sisters this also or the disciples told the people what He had said, for when He told them to remove the stone from the tomb, He said to her, ”Did I not tell you (yes I did),4 that if you should happen to believe, you will see the glory of God?” Jn. 11:40. This was so the people might believe, Jn. 11:41. When He told Lazarus to come forth from the tomb He came forth and many of the Jews did believe into Him, Jn. 11:43-45.

The people didn’t glorify God in this case but they saw the glory of God by the power directed to bring the dead back to life. This was not a brightness or a cloud or anything as back in the Old Testament. This was the power of God evidenced by a man, the Godman. The heavens declare the glory of God in natural revelation, Psa, 19:1. Here the same power that created the universe brings a man back to life. This was a real manifestation of the glory of God. The purpose was for the benefit of the glory of God and the Son was glorified by it as He performed this sign miracle.

in. THE GLORIFICATION OF THE LORD JESUS DURING HIS EARTHLY MINISTRY.

A. The Manifestation Of His Glory.

1. The glory beheld by the Apostle John and those with him, Jn. 1:14.

1 The construction with the negative particle oijk (ouk) demands a positive answer.
The Gospels of Matthew and Luke give accounts of the incarnation, while Mark does not. John sums it up in one statement, ”And the Word came to be flesh and tented among us,” Jn. 1:14. John also emphasizes the Lord’s own words describing His coming out from heaven having been sent by the Father, cf. Jn. 3:31; 5:36, etc. Here, though, is the summary statement, ”the Word came to be flesh,” (human flesh) ”and tented among us.” The ”dwelling” was a temporary dwelling. It was a ”tenting” among us, i.e. John and others living at that time. John continues on to describe how they ”beheld His glory” during His earthly ministry. The way they saw His glory was by what He did. He demonstrated who He was by the miracles He performed. He was also ”full of grace and truth.” Grace, an aspect of the attribute love, and truth, an attribute of deity were evidenced. John says that the law came through Moses, but grace and truth came to be through Jesus Christ, Jn. 1:17. Grace is God’s attitude of kindness whereby He bestows benefits on those who do not deserve them. Truth is seeing things as they really are. In all that the Lord Jesus did, He manifested these attributes of deity. They were seen as He manifested His glory. John and others beheld, i.e. looked attentively at His glory. He manifested it throughout His three and one half years of public ministry. The greatest display was when He arose from the dead.

2. The emphasis on sign miracles which manifested His glory as seen in the Gospel of John.

We have already commented on the first sign miracle (cf. II. A.). He first manifested His glory by changing the water into wine, the best wine ever made. He changed the water molecules to wine, Jn. 2:11. The second sign miracle was the healing of the nobleman’s son, Jn. 4:46-54. The sign miracles, in particular, pointed to His power and deity. Only God could do what He did. The other miracles did the same but these especially pointed to His deity. (See footnote 2 for a listing of sign miracles in John’ Gospel).

B. The Glorification Of The Lord In His Early Ministry By His Teaching In The Synagogues Around Galilee, Lk. 4:15.

This account begins right after the Lord Jesus returned from His temptation by Satan in the wilderness. He returned by the power of the Holy Spirit into His home region of Galilee, Lk. 4:14, A report went out throughout the whole neighborhood generally concerning Him. The next verse speaks of His glorification on the basis of His teaching. Luke writes, ”And He, on His part, went to teaching in their synagogues and was glorified by all,” Lk. 4:15. Just as His dealings with teachers of the law in Jerusalem at age twelve caused all who heard Him to marvel, His teaching to the common Jews in their synagogues caused them to glorify Him, Cf. Lk. 2:47. It appears that they glorified Him by what they said about Him acknowledging that He was a special teacher who had some special power in teaching.

C. Statements Concerning His Glorification As His Ministry Progressed.

1. His glory was not self glorification, Jn. 8:50, 54; Heb. 5:5.
a. The Lord didn’t seek His own glory, Jn. 8:50, 54.

In this context the Lord is having a discussion with the Pharisees and the Jews ”in the treasury as He taught in the Temple,” cf. Jn. 8:13, 20, 22. He told the Jews that they would die in their sins. For if they didn’t believe that He was the great ”I Am” of Exodus
3:14, they would die in their sins, Jn. 8:21, 24. His witness is true for the Father also bears witness concerning Him and to know Him was to know the Father, Jn. 8: 14-19. The Jews then bring up the subject of being Abraham’s seed, Jn. 8:33-53. They are Abraham’s physical seed, but not His spiritual seed. Rather, they are out from their father the Devil, Jn. 8:44. The Jews accuse Him of having a demon, but He says that He doesn’t have a demon, but He honors5 His Father and they dishonor6 Him, Jn. 8:49. The Lord didn’t seek His own glory, Jn. 8:50. Here the word 5o£a (doxa) is properly translated but a few verses down it is mistranslated ”honor.” The Lord said to them, ”If I, on my part, should happen to glorify myself, my glory is nothing; my Father is the one glorifying me, whom you are saying ”He is our God,” Jn. 8:54. The A. V. translates
5o£a (doxa) ”honour” and the verb 5o£a(oo (doxadzo) ”honour” or ”honoureth” in the three occurrences of these words.

The Lord Jesus didn’t depend on His own witness concerning Himself but He had another witness, the Father, Jn. 8:14-18.7 The Jews didn’t know the Father, but the Lord did know Him, Jn. 8:55. Hence, they neither glorified the Father nor the Son. They didn’t receive His opinion of Himself and therefore didn’t give it back to Him. They dishonored Him instead.

b. Christ did not glorify Himself to be a High Priest, Heb. 5:5.

A priest didn’t take honor5 upon himself to be a priest but was called by God to be a priest as Aaron was, Heb. 5:4. In like manner Christ didn’t glorify Himself to come to be a High Priest. The Father said, ”You are my Son, today I, on my part, have appointed8 thee,”9 Heb. 5:5. By the Decree, He was given occasion to be a High Priest, His High Priesthood was not after the priesthood of Aaron but after the order of Melchisedec, Heb.
5:6. In this context we find ”honor” and ”to glorify” together. They are not the same. To be a priest was an honor in that there was dignity for the one who was a priest. Christ didn’t glorify Himself, i.e. He didn’t push forward His own opinion of Himself to be a priest, but His priesthood came from the appointment of the Father in the Decree.

2. The Lord Jesus didn’t receive glory from men, Jn. 5:41.

5 iiu-aco (timao)- is the verb meaning ”to give honor” to someone, ”to honor.” To honor someone is to give value to them, to revere them. The noun is Ti[ir| (timae).

6 diijiaCto (atimadzo)- is to dishonor, to insult, to treat with contempt.

7 Cf. the Lord’s other witnesses, Jn. 5:31-39- John the Baptizer, vss. 32-35; the works He performed, vs.
36; the Father, vs. 37, 38; and the Scriptures, vs. 39.

8 ”Given occasion to” (A. V. ”begotten”). The concept of the verb yewac*) (gennao) is not giving birth to but to give occasion to, cf. the definitions in Thomas Green’s lexicon, pg. 34.

9 Cf. Psa. 2:7 where He is given occasion to be King.
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In John five the Jews give the Lord a bad time because He healed a man on the Sabbath and were looking for an opportunity to kill Him, Jn. 5:1-16. Jesus told them that His Father was working up to that time and that He also was working, Jn. 5:17. The Jews understood what He was saying. He was saying that God was His very own, unique to Him, Father and is so doing was making Himself equal with God, Jn. 5:18. He goes on to describe His prerogative to perform the works of God, which the Father gave to Him to do while He was on earth, Jn. 5:19-30. He continues by identifying the witnesses concerning Him and who He is, Jn. 5:31-40. The Jews won’t come to Him so that they might have eternal life when it is available. The Lord Jesus had the witness of John the Baptizer, His works, the Father and the Scriptures. He doesn’t depend on the glory from men. Man’s opinion is not what He was looking for. He has better witnesses than man’s witness. He doesn’t receive glory (A. V. ”honour”) from men, Jn. 5:41. The Jews who were attacking Him didn’t receive Him by believing into Him. They couldn’t for they received glory (A. V. ”honour) from one another and didn’t seek the glory (A. V. ”honour”) from God, Jn. 5:43-45. The Jews were only concerned about the opinions of men but not the opinion of God. If their hearts had been right with God, they would have sought out His glory, i.e. His opinion, and would have glorified the Son instead of attacking Him. They have all the witnesses available and still rejected Him. He won’t accuse them to the Father. They could read about Him in Moses and Moses is the one who accuses them to the Father, Jn. 5:45-47.

3. The glorification of the Son during His earthly ministry by the Father, Jn. 8:54.

As we noted above, the Son didn’t need to glorify Himself during His earthly ministry for the Father glorified Him. Cf. 1. a. above.

4. The glorification of the Son by the Father at the end of His earthly ministry, Jn.

12:23.

The hour had arrived that the Son would be delivered over and put under the authority of men. The time of His death was at hand and by dying He will provide eternal life for many. The arrival of the hour also is the hour in which He, as the Son of Man, should be glorified, Jn. 12:23. He will be given His weight as His opinion of Himself is proven true. He came for the purpose of facing the hour, Jn. 12:27. He asks the Father to glorify His own name or character. The Father then said that He had glorified it and would glorify it again, Jn. 12:28. The Father’s character was glorified during the Son’s earthly ministry as the Son did the Father’s works and when the Son completes His work as His hour had come, the Father will glorify His character again. The Son’s motive was not to glorify Himself as we have seen but to glorify the Father. The Father would be glorified by what men would do to His Son.

5. The glorification of the Son by His eleven disciples during His earthly ministry, Jn. 17:10.

The Lord Jesus didn’t seek glory from men while He was here on earth. Yet He was glorified by men because of what He taught and the miracles He performed. In His
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prayer to the Father He asked the Father, as an equal, concerning those whom the Father had given to Him. Those who belong to the Father also belong to Him and He said that He has been glorified by them with the abiding result that He is glorified by them, Jn.
17:9, 10. The Son was glorified by the disciples as they believed in His deity and followed Him wherever He went. But in His prayer to the Father, He anticipates the future and in the future they will glorify Him in a different way. The way those who have been given to the Son by the Father will glorify Him is by how their lives conform to His.10

D. The Manifestation Of The Brightness Of His Glory At His Transfiguration, Lk.
9:32; II Pet. 1:17.

1. The historical account given by Luke, Lk. 9:32.

On the Mount of Transfiguration the Lord’s glory was manifested to Peter, James and John when He was transformed before them. The Lord took the three disciples up into a mountain to pray and when He began to pray His the appearance or form of His face was different and His garment was white and ”glistering,” Lk. 9:28, 29. The participle ”glistering” only occurs here. It was a word used of lightning flashing and has the idea of flashing out like lightning. It is a radiant shining that is seen here. It is used in the Septuagint of the gleaming flashing fire and the gleaming brass appearance of the Cherubim, Ezek. 1:4, 7.    Matthew describes His face as shining like the sun and His garment as white as the light, Mt. 17:2. Mark describes His garment as being white as snow, Mk. 9:3. Moses and Elijah were there talking with Him, who also appeared in glory, Lk. 9:30, 31. The disciples fell asleep and when they awoke Luke states that ”they saw His glory and the two men that stood with Him,” Lk. 9:32. Following this, Peter blurts out that he wants to build three tents for Jesus and Moses and Elijah, but the Father interrupts him and says ”this is my Son, the Beloved One, you hear Him,” Lk. 9:33-35. What they saw on the mountain was a manifestation of His shekinah glory in that His appearance was bright and shining. This is the one time during the earthly ministry when God the Son manifested His shining glory. He always manifested His glory by His miracles and by what He said as He did the works of the Father and spoke the words of the Father.

2. Peter’s recollection of the transfiguration years later, II Pet. 1:17.

10 This will be the subject covered in the third part of our study in the final paper.

11 The verb eSaaTpcnrcto (exastrapto) was used in Classical Greek of ”to flash as with lightning,” cf. Liddell and Scott, pg. 588. It is only used here in the New Testament. The noun dotpocmi (astrape) is used of lightning or that which is bright and shining. It is used in the gospels and Revelation of lightning, Mt.
24:27; Lk. 17:24; Rev. 4:5; 8:5; 11:19; 16:18. It is also used in a two instances of spirit beings. It is used of the shining of the face of the angel who rolled the stone from the door of the tomb, Mt. 28:3. The other instance is Satan’s fall from heaven was similar to lightning, Lk. 10:18. The simple verb da-cpccTruco (astrapto) means ”to lighten.” It only occurs two times, both of them in the Gospel of Luke. It is used of Christ’s Second Coming as the lightning lightens out from heaven, Lk. 17:24. In the other usage it describes the shining of the garments of the two angels at the tomb, Lk. 24:4. The Lord Jesus’ garment was changed so that it was bright and shining similar to lightning.
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Peter says that they were eyewitnesses of the Lord’s ”majesty,” II Pet. 1:16. ”Majesty” translates the word \ityakti6xr\Q (megaleiotes) which means greatness or magnificence is used of the visible brightness of the Lord Jesus at His transformation at the transfiguration.12 Peter, James and John had a glimpse of His shekinah glory when He was transformed before them on the mountain. This is the only place where His deity is seen shining through His humanity. Peter had made known to his readers the inherent power and coming of the Lord. This coming refers to His Second Coming to earth. The transformation showed what He will look like at His Second Coming when He comes in His glory, which we will notice later in the paper.

Peter continues describing the event on the mountain. The Lord Jesus received ”from God the Father honor and glory,” II Pet. 1:17. The Father gave honor or value to Him and glory. The glory here is a visible brightness, i.e. the shekinah glory. The Father’s opinion of the Son was manifested in the brightness of deity. His glory was shining out.

The disciples also heard a voice out of the majestic13 glory saying ”This is the Son of my love, because of14 whom I am well pleased.” He matched up to the Father’s opinion of Him and the Father was well pleased. The voice came out from heaven and Peter and those with him heard it on the mountain, II Pet. 1:18. When Christ comes back at His Second Coming, His majestic glory will shine forth in a dark and murky place. He will appear as the Morning Star when He reigns as King when He comes and establishes His kingdom here on earth. The bright and shining brilliant light of His glory will be manifest then.

The disciples had seen the glory of Christ before the transfiguration. They had seen His sign miracles which pointed to His deity. But now they saw His glory in a way they hadn’t before. The Father’s opinion of Him was made manifest as He manifested His shekinah glory in preview of His Second Coming.

IV. THE GLORIFICATION OF THE FATHER DURING THE SON’S EARTHLY MINISTRY.

A. The Glorification Of The Father’s Name, Jn. 12:28.

We find the Lord Jesus speaking on the occasion of His prayer to the Father following His ”triumphal entry” into Jerusalem. His hour to be delivered over to the authority of men had arrived and now His soul is troubled. He asks the Father to deliver Him from the hour, but it was on account of what was about to take place that He came to this hour, Jn. 12:27.   The Lord now tells the Father to glorify His name, i.e. His character. He came to do the will and the works of the Father. The Father will be glorified by the Son. But here the Son tells the Father to glorify His own name. The Father’s opinion of His

12 The term is used only three times in the Scriptures. It is used of the ”mighty power of God,” Lk. 9:43; The majesty of Christ here, II Pet. 1:16; and of the magnificence of the goddess Diana, Acts 19:27.

13 \x^yakoTtp^r\Q (megaloprepes) is a hapax. Meyag (megas) means ”great” while irpeirei (prepei) means becoming, fitting. Together they have the idea of that which is ”fitting someone who is great,” majestic.

14 A causal use of the preposition dq (eis)- because of.
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character will be demonstrated by the death, burial and resurrection of the Son. The Father speaks from heaven, ”Indeed I have glorified it and I will glorify it again.” Some of the people thought it thundered when the Father spoke, while others supposed it was an angel speaking to Him, Jn. 12:29. The Father had always glorified His character in the past. He had done so through the works the Son had done and He will so again in the future when He raises the Lord Jesus Christ out from dead ones. It was His purpose that the Son come and become flesh so that He could die on the cross for the sins of the world. This was the Father’s will for Him. The Father will glorify His character by raising the Lord Jesus. The completed cross work of the Lord Jesus Christ will glorify the Father.

B. The Glorification Of The Son By The Fulfillment Of The Old Testament Prophecies Concerning His Betrayal And The Glorification Of The Father In The Son, Jn.
13:31,32.

Judas has just departed to betray the Lord. Now the Lord addresses the Father.

Now was the Son of Man glorified and God was glorified in Him; Since God was glorified in Him, God will also glorify Him in Himself, and immediately He will glorify Him,” Jn. 13:31,32.

The Lord refers to Himself as ”the Son of Man.” This title relates to His human nature in His relationship to the Jewish nation. What Judas is setting in motion is that which will glorify the Son of Man. The tense of ”glorified” is the aorist. We interpret it as a futuristic aorist indicating that the glorification is so certain that it is stated as completed already. This is true of the first two occurrences of the verb in this verse. These statements are anticipatory. He is going to be glorified by His completed cross work, which culminates in His resurrection. The Father will also be glorified in Him. He is in the Father and the Father is in Him, cf. Jn. 14:10. He and the Father are one thing, i.e. they are one in essence, Jn. 10:31. When the Son was glorified after His cross work, the Father being in Him was also glorified. The next verse begins with a first class condition and should be translated ”since.” Since God was glorified in Him, as stated, God the Father will glorify the Son, as the Son of Man, in Himself. The glorification in the Father anticipates His being glorified with the glory He and the Father shared before the universe was, cf. Jn. 17:5. The Son was glorified with this glory in its outward manifestation after He received the glory He acquired from the Father when the Father glorified Him after His cross work. The glorification of the Son was to soon take place, immediately after He completed what He came to do. The Scriptures would be fulfilled concerning all that was to take place in His death and resurrection. He, as the Son of Man, has been glorified and now as the resurrected and glorified Christ is seated at the right hand of the Father in the Third Heaven. Both the Son’s and the Father’s opinions are demonstrated to be true.

C. The Son’s Request To The Father To Glorify The Son So That The Son May Glorify The Father, Jn. 17:1.
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The Son offers His High Priestly prayer to the Father. Once again He states that His hour has come. It is the hour when the Son of Man will allow Himself to be put under the authority of men. It is the hour when men will lay hands on Him and kill Him. The hour having come, He tells the Father to ”glorify your Son, in order that your Son may glorify you,” Jn. 17:1. For the Son to glorify the Father, He must be glorified by the Father. The Son will be glorified by the Father when He glorifies Him at His resurrection. His opinion of the Son will be demonstrated then. When the Father glorifies Him with this acquired glory, the Son will then glorify the Father showing the Father’s opinion of Himself is true. There will be a future manifestation of this glory through those who believe following His glorification. The Father gave the Son authority over all flesh, for the purpose that the Son should give eternal life to everyone the one given to Him by the Father, Jn. 17:2. He then defines eternal life as experientially knowing both the Father and the Son, Jn. 17:3. In our next paper, part three, we will look at this aspect of the glory of God.

D. The Glorification Of The Father By The Son On Earth By The Completion Of The Work The Father Gave Him To Do, Jn. 17:4.

The Lord did all that the Father gave Him to do. He came to earth to do the Father’s will,Heb. 10:7,9. The Father had works for Him to do, cf. Jn. 4:34; 5:36; 9:3, 4; 10:25,
32, 37. He accomplished these things and the Father was glorified. He says, ”I, on my part, glorified you upon the earth; I completed (brought to an intended end) the work which you gave to me in order that I should do,” Jn. 17:4. By doing the works the Father gave Him to do, He glorified the Father during His earthly ministry. The Father’s opinion was demonstrated by His works.

V. THE ACQUIRED GLORY OF THE LORD JESUS CHRIST.

A. John’s Editorial Comment That Jesus Was Not Yet Glorified, Jn. 7:39.

Jesus was in Jerusalem on His final visit which would end with His crucifixion. At the last day of the Feast of Tabernacles He invited any who thirsted spiritually to come to Him and drink, Jn. 7:37. He then told them that the one who believed into Him would have rivers of living water flowing out of his belly, Jn. 7:38. John gives the interpretation to his readers. The Lord was speaking of the Holy Spirit which believers were about to receive, but the Holy Spirit hadn’t been sent yet ”because that Jesus was not yet glorified,” Jn. 7:39. This looks at Jesus acquired glory. He had to be glorified by the Father before He and the Father would send the Holy Spirit, Jn. 14:26; 15:26; 16:7. He had to complete His work, rise from the dead with a resurrected and glorified body, ascend into heaven and then the Holy Spirit would be sent. His glorification was close when He spoke these words to the Jews in Jerusalem.

B. The Arrival Of The Hour That The Son Of Man Should Be Glorified, Jn. 12:23.

We have already considered this verse on page ten dealing with the glorification of the Lord Jesus during His earthly ministry. The glorification that comes to Him following
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His cross work is the glory that He acquired from the Father. He must die like a grain of wheat which is planted to bring forth more like Himself, Jn. 12:24. The hour has come when He should be glorified. The Father will glorify Him by demonstrating that His opinion of Himself is accurate. The Father also has and will glorify His own name, Jn.
12:28.

C. The Giving Of The Acquired Glory To The Son, Jn. 17:22.

The words in this verse are spoken in anticipation of His receiving glory from the Father and giving it to His own. The Lord speaks to the Father concerning the glory the Father gave to Him. This glory is the glory He acquired from the Father when He completed His cross work. He gave this glory to His disciples and those who would believe into Him through their word, cf. Jn. 17:20. They are given this glory so that they can now match up to His opinion of them. He anticipates the coming of the Holy Spirit when they will be one in Christ as a result of Spirit baptism. This is the reason He glorified them so that they are glorified, ”that they might be one, even as we, on our part, are one.”

D. The Lord’s Desire That The Disciples Might Be With Him And See His Glory, Jn. 17:24.

In this context the Lord speaks of you in me and I in you, Jn. 17:21-26, cf. Jn. 14:20. When the Holy Spirit came, He began His ministries of immersing (baptizing) believers into Christ and into the Father, Jn. 17:21, 22, cf. I Cor. 12:13. He also, by regeneration, began writing Christ into the hearts of believers, Jn. 17:23, 26, cf. II Cor. 3:3; I Jn. 5:11,
12. These things were spoken in anticipation of the changes that would take place beginning on the Day of Pentecost when the Holy Spirit came. The Son looks forward to the end of the Dispensation of Grace when He will come at the Rapture and catch His Church away. In our present verse He desires that those given to Him by the Father might be associated with Him where He is, Jn. 17:24. Again He speaks in anticipation. He is going to prepare a place for His own and He will come again to receive them unto Himself, Jn. 14:3. He is going to the Father, Jn. 14:12. But here His desire is that they might be with Him where He is for the purpose that they might go on beholding with purpose His glory which the Father gave to Him, Jn. 17:24. When He departs and enters into His glory He wants His disciples to be with Him to go on carefully beholding His acquired glory. Before this takes place, He must go through His sufferings on the cross as prophesied in the Old Testament and then He will enter into His glory, I Pet. 1:11. When the Lord’s wish is fulfilled at the Rapture, grace believers will be like Him ”for we shall see Him as He is,” I Jn. 3:2. His desire will be fulfilled in the future and we will go on beholding His glory, i.e. His opinion of Himself as He has matched up to the Father’s opinion of Him.

E. John’s Reference To The Lord’s Glorification, Jn. 12:16.

John writing about His and the other disciples’ experience speaks of the fact that Jesus was glorified. In the previous context He writes of the ”Triumphal Entry.” the disciples
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didn’t understand at first what the entry was all about but ”when Jesus was glorified, then they remembered that these things had been with the result that they were written on Him and He did these things,” Jn. 12:16. The Holy Spirit brought things to their remembrance when He came, Jn. 14:26. These things were done in fulfillment of Zechariah 9:9. The disciples saw the response of the crowds to the Lord Jesus at His entry and, no doubt, had some notion that He was about to establish His kingdom. They had quibbled over who would have the privileged seats and who would be the greatest in His kingdom. But they had no inkling that He was going to be rejected, crucified, buried, and resurrected from the dead. They looked at the moment when these things first took place. After the Lord was glorified with His acquired glory from the Father, they remembered the Scriptures concerning these things. John was there when the Lord was glorified so He speaks as a personal witness.

F. Peter’s Personal Witness To The Glorification Of The Lord Jesus Following The Day Of Pentecost, Acts. 3:13.

Peter preached his second sermon to the crowds at the temple who assembled when they saw the lame man who was healed. He explained that the man was able to walk through faith in the name or character of Christ, Acts 3:16. Peter uses the occasion to present the part of the Jews in the killing of the Lord Jesus and God’s part in raising Him out from dead ones. He said:

”The God of Abraham, and of Isaac and of Jacob, the God of our fathers, glorified His child Jesus, whom you, on your part, delivered over and denied in the presence of Pilate, when he judged to release that one,” Acts 2:13.

The Jews were responsible for His death as they ”killed the Author (A. V. ”Prince”) of life, whom God raised out from dead ones, concerning whom we, on our part, are witnesses,” Acts 2:15. They killed the Lord Jesus but the God of their fathers raised Him out from dead ones and glorified Him. The Father’s opinion was demonstrated in the glorification of Christ after His completed cross work. This was His acquired glory that He anticipated when He communicated to the Father in His High Priestly prayer, Jn. 17: 22, 24, etc. Peter and John’s eye witness accounts prove that the Lord Jesus acquired glory from the Father. The Son also had an inherent glory as God. He requested this from the Father also.

VI. THE INHERENT GLORY OF GOD THE SON.

A. The Deity Of God The Son.

1. John’s record concerning the eternal Word who always was God, Jn. 1:1.

God the Son, the expression of the deity as the Word, is eternal. Whenever there was a beginning, He was already always existing,15 He previously was continuously face to face with the God and He previously was existing, as to character or quality, God, Jn. 1:1.

15 The imperfect tense of d\ii (eime) occurs three times in John 1:1 indicating He was previously existing.
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He is the eternal God. He shares the glory of God co-equally with the Father and the Holy Spirit. The Word came to be flesh and tented among men, Jn. 1:14. He had always been God but at a point in time He joined His Person to the human nature in Mary’s womb. He became the God-man. He was still fully God and yet now fully man as a Person. He now manifested His glory in a different way as we have seen. He did it by doing the works the Father gave Him to do. He manifested His glory by the sign miracles which He did.

2. The equality of the Son with God.

a. The making of Himself equal with God, Jn. 5:17, 18.

The Lord Jesus had just healed an impotent man on the Sabbath. The Jews take Him to task for doing a good deed on the Sabbath. Jesus responded to them thusly, ”My Father is working up to now and I, on my part, am working,” Jn. 5:17. The Jews went to seeking more to kill Him, ”because He not only broke the Sabbath, but was also saying God was His very own Father, making Himself equal with God,” Jn. 5:18. The Jews understood exactly what He was saying. To say God was His very own, unique to Him, Father was to make Himself to be God. He was equal with God. Being equal with God, He possessed the glory of God.

b. The oneness of the Son and the Father, Jn. 10:30.

The Jews had asked Jesus to tell them clearly if He was the Christ, Jn. 10:24. He gives them a plain answer when He says ”I and the Father are one thing” Jn. 10:30. The neuter- ”one thing” describes the divine essence. They are one in essence. The Jews didn’t care for His answer and began to attempt to stone Him, ”because You, on your part, being a man are making yourself God,” Jn. 10:33. He wasn’t making Himself God. He was saying what He was. He was God, equal with the Father and one with the Father. He is everything that God is, since He is God. The implication is that He has always shared the glory of God with the Father and the Holy Spirit.

3. The divine wealth of the Son of God, II Cor. 8:9.

Being God, the Son shared all the riches of deity. Paul described how He was rich and yet became poor when he wrote, ”For you experientially know the grace from our Lord, Jesus Christ, that though being rich, He became poor, that you, on your part, might come to be rich by that One’s poverty,” II Cor. 8:9. His wealth was in the realm of His deity. He possessed all that God was and is including His glory.

4. The emptying Himself of the outward manifestation of deity, Phil. 2:6-8.

Paul is telling the Corinthians how they should be of one mind having the same reflective thinking in them that was in Christ Jesus. He illustrates the reflective thinking Christ had as He speaks of what He was eternally and then what He became in time as he writes:
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”Who, while originally existing in the outward manifestation (A. V. ”form”) of deity, didn’t count it a thing to be held as a prize to be equal things with God, but rather emptied Himself (A. V. ”made Himself of no reputation”), by taking the outward manifestation of a slave, having come to be in the likeness of men; and having been found in outward fashion as a man He humbled Himself having come to be obedient up to death, even a cross kind of death,” Phil. 2:6-8.

The Lord, Jesus Christ, originally existed in the outward manifestation of what He was within, i.e. God. To see Him as He was before the incarnation was to see God. He was covered with light, even as He dwells in light now, cf. Psa. 104:2; I Tim. 6:16. He manifested His glory in the Old Testament in brightness, often with a cloud. Moses was given just a glimpse of His backside, but not the full glory. He only manifested a bit of His glory as light, etc. But, as God, He covers Himself with light as a garment. No man can approach unto this light. He clothed Himself with glory in the form of light. He didn’t empty Himself of any attributes or of His essence as God. The divine nature didn’t change in one whit. He could not change as God and still be God. That, which He emptied Himself of, was the outward manifestation of God. He was still God but by taking upon Himself the outward manifestation of a slave, and becoming man, He appeared to man as a man. Still, at the same time, He possessed the glory of God. He just wasn’t manifesting Himself as God but as man. He was and is the God-man. He came to be man so that He could die on the cross for our sins. If we had been around and had the eyes to see Him before the incarnation, we would have seen the outward manifestation of God in all of His glory. It was this glory that He emptied Himself of. Now He is going to ask the Father to glorify Him with that glory once again, i.e. the outward manifestation of deity.

B. The Son’s Request To The Father To Glorify Him With The Glory They Shared Before The Foundation Of The Universe, Jn. 17:5.

We have another imperative of entreaty requesting with some urgency that the Father would glorify Him with the glory they were sharing before. Notice the Lord’s request,

”And now Father, you, on your part, glorify me alongside yourself with the glory which I was having with you before the universe16 was,” Jn. 17:5.

In His deity He still shared the glory of God within the essence of God but He emptied Himself of the outward manifestation of that glory so that for the past thirty-three and a half years, He manifested His Person as a man. As we have already stated, He was still fully God. But following the incarnation men and spirit beings saw a man, though a unique man. He was a man who was the perfection of humanity. He was a man who did the works that only God could do. He had authority over nature, over disease and death.

1616 Koojaoc (kosmos) used here of the universe. The Lord wasn’t just referring back before the days of Abel when Satan’s world system began.
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He goes on in His prayer to the Father to express what He has done. Though He had emptied Himself of the outward manifestation of God, He says, ”I manifested (made clear or visible) your name (character) to the men which you gave to me out from the world system,” Jn. 17:6. Throughout His earthly ministry He was manifesting the Father’s character by the life He lived and the works He did as well as by the words He spoke. He didn’t come to glorify Himself or to do His own will He came to do the Father’s will and to glorify Him. Rather than manifest even a little of His shekinah glory as He did in the Old Testament, He as a man manifested the character of the Father by all that He did. He demonstrated that He and the Father truly are one and that He is in the Father and the Father is in Him. His focus was not on glorifying Himself but in glorifying the Father.

Now that His time has come, He requests that the Father would glorify Him with the glory they shared before the universe. That glory is the glory that is inherent to the Godhead as God. He is asking to be glorified with His inherent glory, i.e. the glory of God. As a Person, He asks that the outward manifestation of that glory, which He emptied Himself of, be restored to Him. This glory is not the same as His glory that He acquired from the Father when He completed His work. This is the glory of God where He, as the God-man, is dwelling in the light. Paul describes where the Lord Jesus Christ, the King over the ones kinging it, and the Lord over those lording it is ”the only one having immortality, dwelling in a quality of unapproachable light, which not even one man has seen with discernment nor is able to see with discernment; to whom is honor and might eternal,” I Tim. 6:17. He now dwells in the shekinah glory of God. He dwells in a quality of light which is the garment that God covers Himself with. He is seated at the Father’s right hand in the realm of His glorified human body. In the realm of His divine nature He manifests the glory of God.

God the Son is described as to possessing the glory which He always had in eternity with the Father in the Book of Hebrews.

”Who being a quality of the radiance17 of the glory and exact imprint18 of His real being,19 and bearing all things by the utterance from His inherent power, after having cleansed our sins through Himself, He sat down on the right hand of the majesty in a quality of the highest,” Heb. 1:3.

God the Son’s glory is clearly seen here. We see the brightness of the radiance similar to some of the Old Testament descriptions of brightness and fire. This is the shekinah

17 The compound noun dnrauYao|ia (apaugasma) is a hapax from the verb ocuyocCw (augadzo) which means to shine upon, illuminate, irradiate- a hapax only occurring in II Cor. 4:4. It is also related to the noun auyn (auge) another hapax meaning radiance, day-break, cf. Acts 20:11. The A. V. translates it ”brightness.” It is a radiance or effulgence like the rising sun.

18 The noun x^paKtrip (character), another hapax, was used of an imprint or a stamp or graving tool. It has the idea of an exact expression or impression, imprint. The A. V. translates it ”expression.” It describes an impression from a stamp or seal. From this meaning it means a distinct imprint, an exact impression.

19 xmooiaoic; (hupostasis) is translated ”person” in the A. V. The basic idea is a setting or placing under, a foundation. The derived meanings include ”that which has actual existence, a substance, real being.. .the substantial quality, nature,” cf. Thayer, pg. 644- 645, 2. a. b.
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glory of God. The Son is a quality of this radiance. He is also the exact imprint or expression of what God is. He shares in the divine attributes, i.e. the characteristics that are the basis for His activities, and essence of God, i.e. the basic substrata of His being, spirit substance, and hence, He shares the nature of God, the sum total of His attributes and essence. This is the glory that He always shared with Father and the Holy Spirit. This is the glory in which He originally existed. We find Him, now, seated in the right hand of the Father, the Majesty, in the third heaven. He is in the image of God and Satan blinds the workings of the minds of those who don’t believe so that the light of the gospel of the glory belonging to Christ should shine forth to them, II Cor. 4:4. The gospel is good news concerning Christ. It is a good news that reflects God’s opinion of what one must see in Christ.

C. The Impending Glorification Of The Son Of Man By The Father, Jn. 13:31, 32.

These verses were dealt with under the glorification of the Father by the Son here during His ministry here on earth, cf. IV. D. The Father is here seen to be glorified in the Son. Judas has just left to do His evil deed. The glorification of the Son with His inherent glory is found in verse thirty-two where the Lord Jesus said ”God shall glorify Him in Himself and immediately shall glorify Him,” Jn. 13:32. The thirty-first verse looks at the acquired glory of the Lord as the Son of man. As Judas leaves the glorification is so certain that the Lord says ”Now is the Son of Man glorified and God is glorified in Him,” Jn. 13:31. It is because God is glorified in Him that God will glorify the Son in Himself. The opinion of the members of the Godhead is accurate towards one another. They have the same opinion of each other being in one another in the divine essence and participating together in the divine nature.

VI. THE GLORY OF GOD THE FATHER AND THE GLORY OF CHRIST FOLLOWING HIS DEATH UP TO HIS SECOND COMING TO EARTH TO ESTABLISH HIS KINGDOM.

In this point we will not be dealing with all of the glory of God in this period of time between the Lord’s death and the Rapture of the Church. We will pick out New Testament passages that relate either to the end of His earthly ministry or His Personal glory as it was and will be manifested up to His Second Coming.

A. The Glorifying Of God By An Unsaved Gentile Soldier, Lk. 24:47.

Luke records that the centurion at the cross glorified God when the Lord Jesus expired on the cross. Luke records that he said ”This man truly was righteous,” Lk. 24:47. Some believe the man believed that Jesus was the Son of God based on Matthew’s and Mark’s accounts where they quote another of his statements which was ”This man truly was a quality of a son of God,” Mt. 27:54; Mk. 15:39. Being a Roman and most likely a polytheist he would have seen the Lord Jesus as a son of the gods. If he had used the definite article there would be no doubt that he believed in the deity of the Lord Jesus. The statement in Luke is not directing glory directly to Christ but the centurion glorified
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God by what he said about the Lord when he said He was truly a righteous man. What he said really did match up with the Father’s opinion of the Son.

B. The Resurrection Of Christ And The Glory Of God, Psa. 16:9; Rom. 6:4.

1. The rejoicing of the Lord’s glory when He was in the tomb, Psa. 16:9.

The Psalmist David wrote centuries before the Lord Jesus was crucified concerning the rejoicing and hope that He was to have in the tomb. The Lord’s opinion of Himself rejoiced at the prospects of resurrection. David wrote,

”I keep Jehovah before me always, because He is at my right hand I shall not proceed to be moved. Therefore my heart is glad and my glory rejoices, my body also will proceed to dwell confident. For you will not proceed to leave my soul in Sheol, you will not proceed to give your Holy One to see corruption. You will proceed to show me the path of life ; in your presence is fullness of joys, pleasures are in your right hand perpetually,” Psa. 16:8-11.

2. The raising of the Lord through the glory of the Father, Rom. 6:4.

In the chapter describing how to have victory over the sin nature, Paul speaks of both Christ’s death and His resurrection. He says that Christ was raised out from dead ones through the glory of the Father, Rom. 6:4. He was raised through the intermediate agency of the Father’s opinion of Him.

C. The Crowning Of The Lord Jesus With Glory And Honor, Heb. 2:7, 9; Psa. 8:5.

The writer of Hebrews, by the Holy Spirit, applies Psalm 8:4-6 to the Lord Jesus Christ. The Psalm deals with the creation but the Holy Spirit intended it prophetically as a reference to the Lord Jesus Christ as is seen in Hebrews chapter two.

”What is man that you remember him, and the Son of Man that you visit Him? You made Him for a little while lower than angels, you crowned Him with glory and honor, you subjected all things under His feet. For when He subjected all things under Him, He left nothing that was not subjected to Him . But now we do not yet see all things in a state of subjection under Him; but we see Jesus, having been made for a little while lower than angels on account of the suffering of the death, in a state of having been crowned with glory and honor, so that by the favor from God, He should taste death in behalf of all,” Heb. 2:6-9.

The verse begins with ”man” in reference to Adam. The ”Son of Man” is a reference to the Lord Jesus. Adam lost the glory that surrounded him, i.e. a garment of light which reflected God’s opinion of him, when he fell but Christ got all the glory back and more, cf. I Tim. 6:16. He was for a little while lower in authority than angels, having come to be man, but now we see Him crowned with glory and honor. He has been given authority
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but doesn’t use it yet but He will. He died as a substitute for the benefit of all. But God gave back to Him the outward manifestation of deity which He had before He emptied Himself of it, cf, Phil. 2:6, 7. He now clothes Himself with light as a garment as He did before the incarnation, cf. Psa. 104:2. He has been glorified with the glory that He had with the Father before the universe was, Jn. 17:5. Now over His own household He has a greater glory than Moses whose face shone when he came down off of the mountain with the tablets of stone, cf. Ex. 34:29-35; II Cor. 3:7, 13. The Law came through Moses but grace and truth through Jesus Christ, Jn. 1:17. Christ is worthy of more glory than Moses who received the Law. The Father’s opinion of the Son is once more manifest as it was before the incarnation.

D. The Taking Of Christ Up In Glory At His Ascension, I Tim. 3:16.

Paul speaks of the mystery of godliness to Timothy. Godliness is the living out of the life of God in human flesh. That is what the Lord Jesus did as He came to be flesh. As the verse says, ”Who was made manifest in a quality of flesh.” He was also ”declared righteous by the Spirit, was seen by angels, was preached in a quality of the world system, was taken up in glory,” I Tim. 3:16. He was taken up into the heaven, Acts. 1:9,
11, cf. Lk. 24:51. When He was taken up He was taken up in glory and entered into His glory.

E. The Entrance Into His Glory, I Pet. 1:11, 21; Lk. 24:26

1. The Old Testament prophets desire to know the meaning of His sufferings and the glory that was to follow, I Pet. 1:11,21.

The Old Testament prophets wrote about things they didn’t understand and searched ”what or what manner of time the Spirit of Christ by20 them was making clear, when witnessing beforehand the sufferings with reference to Christ, and the glory that should follow,” I Pet. 1:11. The glory that was to follow was the glory He entered into when, as the resurrected and glorified Christ, He entered into His glory. A little later Peter says that the Father ”raised Him out from dead ones and gave Him glory,” I Pet. 1:21. This is the glory belonging to the resurrected and glorified one. This glory given to the Son at His ascension is the glory that will be shared with us, Jn. 17:22, 24.

2. The expounding of the Old Testament prophets by the resurrected Lord concerning the sufferings and the glory, Lk. 24:26, 27.

The resurrected Lord met with the two on the road to Emmaus and they spoke of how Christ, the one they had hoped would redeem Israel, had been crucified and placed in a tomb, Lk. 24:19-21. It was now the third day following the crucifixion and burial and the tomb had been found empty, Lk. 24:22-24. The Lord then rebukes them for being slow to believe the prophets and says, ”Was it not necessary for the Christ to suffer these things and to enter into His glory?” The way the Lord asked the question demanded a

20 The Holy Spirit was not ”from” Christ in the Old Testament nor was He ”in” the anyone in the Old Testament. He prophesied ”by means of the prophets. This is an instrumental, not a locative.
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positive answer, yes it was. He then ”expounded” (thoroughly interpreted) the Scriptures concerning Himself to them beginning in Moses. The prophets didn’t understand what they wrote, but the God of the universe did. These two received the best interpretation of Christ in the Old Testament that has ever been given. Yes it was necessary for Him to suffer and then to enter into His glory just as the Old Testament prophets had prophesied.

F. The Presence Of The Lord Jesus In The Glory Of God, Acts 7:55, cf. Acts 22:11.

Stephen, while he was being stoned, was permitted supernaturally to look into the Third Heaven and there he saw the glory of God and Jesus standing out from the right hand of God, Acts 7:55. Stephen sees a glimpse of the visible shekinah glory and Jesus. Following His ascension the Lord is seen there in His human nature standing out from the glory at the right hand of the Father. He is there dwelling in the unapproachable light, I Tim. 6:16. Saul of Tarsus was blinded by the bright light from heaven. He said ”I could not see from the glory of that light,” Acts 22:11. It was the Lord Jesus who appeared to him and spoke to him, Acts 22:8. The light was brighter than the blinding noon day sun, Acts 26:13. Saul got a glimpse of the garment of light.

G. The Glorification Of The Son On Earth By The Holy Spirit Following His Ascension, Jn. 16:14; I Pet. 4:14.

1. The glorification of Christ by the Holy Spirit following the Day of Pentecost, Jn. 16:14.

It was best for the disciples that Jesus depart, for if He didn’t the Holy Spirit wouldn’t come, but if He departed He would send the Holy Spirit, Jn. 16:7. The Holy Spirit will carry on a convicting ministry with the people of the world system, Jn. 16:8-
11. The Holy Spirit will be a Guide to the eleven disciples and those who will fit their circumstances in the future. He will guide them into all the truth. He will not speak from Himself but will speak as many things as He should hear and announce the coming things to them, Jn. 16:13. The Holy Spirit will also glorify Christ, because He will take out from the things belonging to Christ and announce those things to the disciples, Jn. 16:14. The Holy Spirit doesn’t manifest Himself or glorify Himself but He does glorify Christ. He demonstrates Christ’s opinion of Himself. He will do this through believers in the future when He is sent by the Father and the Son.

2. The Spirit of glory, I Pet. 4:14.

The Holy Spirit is also referred to as ”the Spirit of the glory,” I Pet. 4:14. Since believers are reproached or insulted in the name of Christ they are happy because the Spirit of glory and from God rests upon them. This is a reference to Spirit filled believers who are directing the fruit of the Spirit. As they direct the fruit, the Holy Spirit is able to rest upon them. He is the Spirit of glory just as the pre-incarnate Son of God was seen as ”the God of glory” when He appeared to Abraham, Acts 7:2. The same is true of the incarnate Son of God, He is ”the Lord of the glory,” I Cor. 2:8; Jas. 2:1.
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H. The Glory Of Christ To Be Revealed At The Rapture, I Pet. 4:13; 5:1.

Peter encourages his readers to rejoice so far as they are sharers in common with the Christ’s21 sufferings, that you may also rejoice while exulting for yourself in the revelation of His glory, I Pet. 4:13. His glory will be revealed or uncovered for us to see when He comes at the Rapture. When we see His glory, we will be like Him, I Jn. 3:2. Peter says that he is also a witness of the sufferings of the Christ and also a ”sharer in common of the glory that is about to be revealed,” I Pet. 5:1. We know that Peter saw the sufferings of Christ on the cross. However, he speaks of the sufferings as back in 4:13. Believers do not share in common in the actual sufferings of Christ on the cross. He is not speaking of our positional death together with Christ here, cf. Rom. 6:3. He is speaking of the sufferings of the Christ, that is the Head and the Body together. We share in the sufferings of other believers as does the Head of the Body and if we rejoice now, we will also rejoice when His glory is revealed. Peter saw other believers, i.e. part of the Christ, suffer and anticipated sharing in common with the Christ the glory that is about to be revealed. This is when we will see Christ in all of His glory as the Great God.

I. The Appearing Of The Glory Of Christ As The Great God, Tit. 2:13.

The grace from God child trains believers how to live while ”earnestly expecting the happy hope, even the appearing of the glory of the Great God, even our Savior, Jesus Christ,” Tit. 2:11-13. Verse thirteen equates the believer’s happy hope with the appearing of the glory of the Great God who is equated with our Savior, Jesus Christ. This is when He will appear with all of His restored inherent glory. The outward manifestation of His glory will be manifest as the shekinah glory of God. His appearing in glory will be bright and shining when He comes to catch His Church away. His glory is also described in its shining and brightness when He comes in His Second Coming.

VII. THE GLORY OF CHRIST AS IT IS TO BE MANIFESTED IN THE FUTURE.

The Lord Jesus was glorified following His resurrection and ascension. Today He is the risen and glorified Christ who is seated at the Father’s right hand. He departed from the Mount of Olives and will return to the same place in the future, Acts 1:11, 12. This is when the glory that departed, as seen in Ezekiel, will be returning. In this section we will look at both Old Testament and New Testament passages dealing with His glory as seen following the Rapture and at the Second Coming of the Lord Jesus Christ in glory,22

A. John’s Vision Of The Glory In Heaven Following The Rapture Of The Church.

1. Glory to the Lamb and to the One sitting upon the throne, Rev. 4:9-12.

21 Cf. ”the Christ” in I Cor. 12:12= one body, many members- so also is the Christ- the Head and the Body together. The Head suffers when the Body suffers.

22 The last section on the returning glory to the Millennial Temple in the first paper in our series would fit in this section.
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John saw a door opened in heaven and a voice told him to come up and he would be shown the things that would come to be after these things, Rev. 4:1. Following the description of the Seven Churches, John goes up into heaven. This describes the Rapture of the Church when saints will be caught up into heaven. In his vision he is now in heaven and describes what he sees. He sees a throne and one sitting upon the throne who has an appearance similar to what Ezekiel saw when he glimpsed the glory of God. The appearance was flashing like stones of deep red and translucent with a rainbow around the throne like an emerald around the throne, Rev. 4:2, 3. Also around the throne the twenty-four elders were sitting, who are representatives of the Church, Rev. 4:4. The Holy Spirit is seen there as the seven Spirits, i.e. He is seen representative of His seven ministries by which the Church is there and there was a sea of glass like crystal before the throne, Rev. 4:5, 6. John next describes four beasts, i.e. a class of spirit beings, the cherubim, as described by Ezekiel who are around the throne, Rev. 4:7-9. The beasts, the cherubim, give glory, honor and thanksgiving to the one sitting on the throne, Rev. 4:9. They are giving glory to the Father who lives into the ages from the ages. The next thing John sees is the twenty four elders, representatives of the Church, casting their victors wreaths (crowns) before the throne and they say,

”You are worthy, our Lord and God, to receive the glory and the honor and the inherent power, because you, on your part, created all things and on account of your desirous will they are and were created,” Rev. 4:11.

In the future, just following the Rapture, the Church will have received the victors wreaths (crowns) which are earned here on earth and will cast them before the throne at the Savior’s feet. They then give God’s worth back to Him as they worship by ascribing to Him glory, honor and power. God the Son is seen as bringing everything into being, cf. Jn. 1:3; Col. 1:16. He is worthy of glory.

2. The worthiness of Christ, the Lamb, to receive glory from the whole creation, Rev. 5:12, 13.

John sees the book with seven seals in the hand of the One sitting on the throne and the question is asked concerning who is worthy to open the seals of the book, Rev. 5:1-4. One of the twenty-four elders tells John that Christ, ”the Lion of the tribe of Judah, the Root of David, has overcome to open the book and its seven seals,” Rev. 5:5. John sees the Lamb and the Church worships the Lamb describing what He has done for the Church, Rev. 5:6-10. Then John hears the voice of myriads consisting of myriads and thousands consisting of thousands of angels, the four beasts, i.e. cherubim and the twenty-four elders saying with a loud voice,

”Worthy is the Lamb, the one having been slain, to receive the power and riches and wisdom and strength and honor and glory and blessing.” Rev. 4:11, 12.

The Lord Jesus Christ is described in His human nature as being worthy of these seven things. He is worthy of all that created beings can give to Him. Unfallen spirit beings
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and grace believers are attributing His worthiness to receive these things. But it goes beyond these created beings to include all creation ascribing things including glory to the Father seated upon the throne and to the Lamb.

”To the One sitting upon the throne and to the Lamb is the blessing (wellspoken-ness), and the honor and the glory and the might into the ages from the ages,” Rev. 5:13.

God the Father and the Lamb are both worthy of being well-spoken of and of honor and glory and might. The whole creation is seen giving glory including both things in the heaven where spirit beings dwell and the things upon the earth, i.e. man and beast, things under the earth, creatures living in the soil and upon the sea. Everything will give glory to God and the Lamb in the future. He is worthy of glory.

B. The Glory Manifested At His Second Coming To Earth.

1. The coming of the Son of Man in glory.

a. The coming of the Son of Man accompanied by power and great glory, Mt. 24:30.

Just before His crucifixion, Jesus was responding to question concerning the sign of His coming, Mt. 24:1-3. The Lord speaks of what will take place before He comes back to the earth. When He described His coming to them He told them that it would be like the lightning that comes out of the east and shines into the west, Mt. 24:27. It will take place right after the Tribulation against a darkened sky that the sign will appear, Mt.
24:29, 30. Those living on earth at that time will see the sign coming down against a black sky before they see Him coming, Mt. 24:30. The sign will be the New Jerusalem coming down out from heaven. John describes the New Jerusalem is seen having ”the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal,” Rev. 21:11.   It is ”pure as gold, as it was transparent glass,” Rev. 21:21. It will not need the sun or moon to shine, ”for the glory of God did lighten it, and the Lamb is the light of it,” Rev. 21:23. Those on earth will see this city coming in its brightness, the glory of God the Father and of the Lamb shining forth as its light. Then they will ”see the Son of Man coming on the clouds of the heaven accompanied by inherent power and much glory,” Mt. 24:30. The clouds of heaven would be the shekinah glory clouds that filled the Tabernacle and the Temple at their dedications, cf. Ex. 40:34,
35; I Kgs. 8:10, 11. The glory will come back from the east and the earth will shine from His glory, cf. Ezek. 43:1-5; 44:4. The brightness of the sign and then His coming will have an affect upon all the earth will strike their breasts in mourning at His coming. The glory will manifest His opinion in all of its brilliance much like the descriptions in Ezekiel of His glory, Ezek. 1:27, 28. Matthew twenty-four deals with the Jews but chapter 25:31 and following moves on to Christ’s coming and the judgment of the Gentiles.
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b. The coming of the Son of Man in His glory to sit upon the throne of His glory, Mt. 25:31, cf. Mk. 13:26; Lk. 9:26; 21:27.

The Lord comes to judge the all Gentiles in Matthew 25:31 -46. Matthew picks up where he left off in 24:31 with the coming of the Son of Man in His glory. Matthew describes his coming:

”Now whenever the Son of man should come in His glory and all His holy angels accompanying Him, then He shall sit upon the throne of His glory,” Mt.
25:31, Cf.Mk. 13:27.

Here He comes in His shekinah glory and sits on the throne that manifests His glory. This will be a bright visible manifestation of His glory like the previous chapter described it as similar to lightning. He will then gather all the Gentiles before them and divide the sheep (believers) from the goats (unbelievers). The goats are on His left and sent to everlasting fire, Mt. 25:33, 41. The sheep are on His right hand and enter into His kingdom, Mt. 25:33, 34. His glory will be clearly seen when He returns at His Second Coming to the earth in judgment to set up His kingdom. His opinion of Himself will be seen in all of its brightness again.

2. The coming of the Lord Jesus in judgment and to be glorified in His saints, IIThess. 1:9, 10.

Paul encourages the Thessalonian Christians that those who are persecuting them will be judged when the Lord is revealed with the angels of His inherent power. The judgment will be brought upon those who don’t know God and those who do not obey the gospel concerning the Lord Jesus Christ, II Thess. 1:4-8. Both groups will suffer punishment, paying the penalty with eternal ruination from the face of the Lord and from the glory of His strength,” II Thess. 1:9. This will take place ”whenever He should come to be glorified23 in His saints to be marveled at by all the ones having believed, because our witness upon you was believed in that day,” II Thess. 1:10. This passage deals with the Second Coming of the Lord Jesus when He comes at the end of the Tribulation in judgment to establish His kingdom. All unbelievers will be separated from the glory of His glory. This will all take place when He comes back to the earth in His glory.

3. The entrance of the King of The Glory to establish His kingdom, Psa. 24:7-10.

This Psalm is the third of three Psalms that are Messianic. Psalm twenty-two speaks of the cross. Psalm twenty-three speaks of the Shepherd’s crook and this Psalm deals with the crown. The title ”the King of the Glory” is found five times in the Psalm, Psa.
24:7, 8, 9, 10, 10. The King of the Glory is identified as Jehovah who will enter in through the gates of the city. The call is given twice to the gates to lift up their heads and to the doors to be lifted up, Psa. 24:7, 9. The King of the Glory will then come in, Psa.
24:7,9. David wrote,

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4v5oCa(o) (endoxadzo).
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”Lift up your heads, O gates, and be lifted up, O ancient doors, and the King of the Glory will proceed to come in. Who is this King of the Glory? Jehovah, strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, and be lifted up, O ancient doors, and the King of the Glory will proceed to come in. Who is this King of the Glory? Jehovah of Hosts, He is the King of the Glory,” Psa. 24:7-10.

This Psalm anticipates when the Lord Jesus Christ, the King of The Glory, Jehovah Sabbaoth will come in His glory and enter into Jerusalem to establish His Millennial Kingdom. He will come in His glory as we have seen. He is the King of The Glory.

4. The sitting of the Son of Man upon His throne of glory.

a. The disciples’ anticipation of Jesus sitting upon His throne of glory, Mk.

10:37.

The brothers James and John came to the Lord and wanted Him to give them whatever they should happen to ask. What they wanted was for Him to give to them that one would sit on His right hand and the other to sit on His left hand in His glory. They were presumptuous in that they wanted to have the seats of privilege when He sat on His throne of glory. They wanted a special privilege to sit in His glory.

b. The coming to sit upon His throne, Mt. 25:31.

The Lord Jesus Christ, the Son of Man, will sit on the throne of His glory when He comes back to earth in His glory with all the holy angels. When He sits on His throne of glory, He will judge the Gentiles. The throne will manifest His opinion of Himself as He judges righteously from it.

c. The time He will sit upon His throne, Mt. 19:28.

The twelve disciples, Matthias having been added to the group, will sit on twelve thrones around His throne of glory when He sits on it in the Millennial Kingdom. From there they will judge the twelve tribes of Israel. These will have followed Him in the regeneration, i.e. the new birth of the creation for the Millennial Kingdom. This is what the disciples, who followed the Lord, will receive. They will judge in the future.

5. The entrance of the glory into the Millennial Temple, Rev. 15:8.

In our first paper, Part One of our study, we saw the glory of God filling the Tent, i.e. the Tabernacle, and the Temple at their dedications, Ex. 40:34-38; I Kgs. 8:10, 11. The glory departed, Ezek. 9-11. But the glory will return, Ezek. 43:1-5. The glory is seen filling the house, Ezek. 43:5. In our present context we find the glory filling the heavenly temple. John sees seven angels still having the seven vials filled with the wrath of God to be poured out on the Gentiles. He sees the Heavenly temple which was opened and the seven angels come out from the temple and one of the cherubim gave them seven vials full of the wrath of God, Rev. 15:5-7. Now John sees the temple filled with smoke out
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from the glory of God and from His inherent power, and no one was able to enter into the temple, until the seven plagues were brought to the intended end, Rev. 15:8. Just as in the Old Testament the glory will fill the heavenly temple. The glory returned to earth in the Person of the incarnate Word of God and departed when He ascended to heaven. After the middle of the Tribulation the glory of God is seen filling the Temple and it will not be open to any man until the vials are all poured out. When the final vial is poured out a voice is heard from the Temple and the throne saying, ”It is has come to be and is,”24 Rev. 16:17. The glory will also be seen on the earth after the Tribulation is completed and Christ comes back in His glory to establish His kingdom and will once again fill the Millennial Temple on earth as we have noted above and in the first paper.

6. Glory as the Lord’s resting place when He establishes His kingdom, Isa. 11:10.

Isaiah emphasizes the Lord’s connection to the line of David. Looking forward to the Millennium, Isaiah writes of a rod coming forth out of the stem of Jesse, a Branch that will grow out of his roots or shoot, Isa. 11:1. We know that the Lord Jesus came forth from the family of Jesse through his son David. The context deals with the Millennial Kingdom. This root from Jesse will stand for a banner (A. V. ”ensign”) of the peoples, the Jews, and the Gentiles will seek it. The rest for the root of Jesse, i.e. the Lord Jesus Christ, shall be glory (A. V. ”glorious”). When the kingdom is established, Christ will find rest in His opinion of Himself, i.e. His glory.

CONCLUSION:

The manifestation of the glory of God changed from the visible brightness and cloud that began to appear when the sons of Israel were in the wilderness and eventually settled in the Tabernacle and the Temple. The people throughout the Old Testament could see the visible manifestation indicating that God was in the midst of Israel. In the wilderness they could look down to the middle of the camp and see the cloud by day and the pillar of fire by night which indicated that God was there in the middle of the camp. His glory was in the Holy of Holies because He was in the Holy of Holies. All they had to do to be saved was believe that that was Jehovah there in their midst. When David moved the Ark of the Covenant to Jerusalem the glory was there in the tent that David built for Jehovah. Later when Solomon’s Temple was completed, the glory filled it just as it had the Tabernacle in the wilderness. In both instances men could not enter because of the glory. But, as we saw in our first study, the glory of God departed from Jerusalem because of their idolatrous unbelief. The anticipation of Israel was that the glory would return to Israel. The glory would return when Messiah came to establish His kingdom. He would come in glory.

Nearly six hundred years later, the glory did return with the birth of a baby. This baby was born of a virgin. This baby was born in David’s lineage. This baby was none other than the Son of God, God Himself. The glory of God was visibly shining forth on the evening of His birth. The shepherds who saw the baby gave glory to God for all that they had seen and heard. The glory had returned to Israel. But this time the glory was in a Person who was the perfection of humanity and lived a perfect human life. He was the

[ The A, V. reads ”It Is done.” It is the perfect tense of the verb yivo\xa,i.
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God-man. As God He possessed all the glory of God. As man He manifested a perfect human nature. When He became flesh, He emptied Himself of that outward manifestation of deity that was His. He now had the outward manifestation of a man. Though He was the perfection of humanity, He appeared as a man. There was none of the brightness of the garment of light. There was none of the beauty and brightness described by Ezekiel. He had no halo. His face didn’t shine. He appeared to men as a man.

He didn’t begin to manifest His glory until He was around thirty years of age when His ministry on earth began. He performed His first sign miracle, pointing to His deity, in Cana of Galilee by changing water into wine. There He manifested His glory. The second sign miracle was done in the same city when He healed a nobleman’s son. He did many other sign miracles which pointed to His deity and, by doing them, manifested His glory. Many years later, the Apostle John as an old man, wrote of how he and other living back at that time had beheld His glory, the glory as of a unique one of a kind Son. He did many other miracles which resulted in people giving glory to God as a result. He healed many different kinds of diseases. He healed paralytics. He healed a woman bent over for eighteen years. He healed lepers. He gave sight to the blind. He made the dumb to speak and the deaf to hear. He brought the dead back to life. These things were done to glorify God. The miracles He performed did manifest His glory, i.e. His opinion of Himself. He didn’t flash light around or anything spectacular that drew attention to Himself. What He did was perform the works of God, which manifested that He was God. His glory was manifested by what He did, not by how He appeared as in the Old Testament. Men also glorified Him because of His teaching in their synagogues.

He didn’t come seeking His own glory. He didn’t glorify Himself He sought the Father’s glory. He glorified the Father by what He did and the Father glorified Him as a result. There was only one time when His shekinah glory was manifested on earth during His earthly ministry. Only three of His disciples saw this manifestation of His glory. This was at His transfiguration when His face shone as the sun and His garments were bright and glistering. This was a visible majestic brightness which was indelibly imprinted on the minds of the three who saw it. Years later the Apostle Peter recalled the majesty of all the brightness. God the Father manifested His opinion of the Son, as He manifested a glimpse of the brightness of His glory to Peter, James and John. The Father was well pleased with the Son.

While the Son did His work upon the earth, He did it in the character of the Father. The Father’s name was glorified. The Father glorified His own name and would continue to do so. The Father was glorified by the Son right up to the completion of His cross work. This was the Son’s request to the Father, that He would glorify the Son so that the Son could glorify Him and He did.

The Father glorified the Son. The Son had all of the glory of deity, as God. But when He emptied Himself of the outward manifestation of that glory, the Father gave Him glory. He asked the Father to glorify Him and when the hour came that He should be delivered over to the authority of men to crucify Him, He was glorified by the Father.
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This glory of the Son is His acquired glory. It was a glory that was the Father’s opinion of Him. He shared this glory with His disciples. Yet He desired that His disciples might be with Him where He was going and see His glory. He was killed by men but God glorified Him. It was only after His glorification and His ascension into heaven to the Father’s right hand that He and the Father sent the Holy Spirit. The Holy Spirit when He came carried on the glorification of the Son by His ministry in believers here on earth.

The Son received His acquired glory as He completed the works the Father had given him to do. But He asked the Father that the glory they shared together before the universe might be restored. As God, He always possessed the divine glory within the essence of God. But He emptied Himself of the outward manifestation of that divine glory by becoming man. The restoration of this glory was the restoration of the outward manifestation of His divine glory. This glory is His inherent glory. He could do nothing to lose this glory. He could do nothing to acquire this glory. He could do nothing to add to this glory. It is the glory of God. It is that which manifests God’s opinion of Himself. He is dwelling in the unapproachable light. He, as the God-man, in His human body at the Father’s right hand in the realm of His divine nature is covered with the divine garment of light. He has always been one with the Father. He and the Father are one in essence. Being the Son of God, He is equal with God. Being one with the Father, He is God. He shares the divine nature co-equally, co-eternally and co-extensively with the Father and the Holy Spirit. They are three in Person but One in essence. He possesses all the riches of deity. It was the outward manifestation of deity that He emptied Himself of. Following His cross work, the Father restored the outward manifestation of that inherent glory to Him as He dwells in the unapproachable light. He radiates all the glory of God. He is the exact imprint of deity.

He was raised through the glory of the Father and the Father crowned Him with glory and honor. He was taken up in glory at His ascension and there He sits at the Father’s right hand as the glorified God man. In His human nature, He acquired glory from the Father. In His divine nature, the outward manifestation of His inherent glory is restored. He suffered as a man and is now entered into His glory. He is now residing in the glory of God.

Now He is being glorified on earth by the Holy Spirit through Spirit filled believers. All grace believers will see the inherent glory of Christ when He comes for His own at the Rapture of the Church. Grace believers will then be like Him. He will appear as the great God. Following the Rapture grace believers will behold the glory of God and the Lamb.

When the Tribulation is drawing to a close the Son of Man will be seen coming back in glory. This will be a very visible glory as He comes down out from heaven against a blackened sky. He will come back in power and great glory. He will come back to earth bringing judgment on unbelievers and then He will establish His kingdom in glory. He will sit upon the throne of His glory and His opinion will be clearly manifested. The glory that departed from Israel will return and will enter into the Millennial Temple. God
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will once more be in the midst of Israel. His glory will be His resting place as the Millennial Kingdom is established.

As we have seen, the glory of God in the Old Testament was very visual. It was manifested to the nation Israel as God dwelt in their midst. It was the glory cloud that appeared to them in Egypt and led them forth in the Exodus. It was the glory cloud that appeared to them in the wilderness and led them about. It was the glory that appeared with a cloud in the Tent of Meeting, in the Tabernacle. It was the glory that appeared with a cloud in the Temple. And it was the same glory that departed from the Temple and away from the nation Israel. But the glory did return when the Messiah came as a baby. Now the glory was manifested by the works that He, the God-man did. God the Father was glorified by Him and God the Father glorified Him. The Lord Jesus manifested His glory by the sign miracles that He performed, which pointed to His deity. His brightness was only manifested once to three disciples during His earthly ministry. With His completed cross work He was glorified as He returned to heaven. The outward manifestation of His glory was restored to Him. That glory will be seen in the future at His Second Coming. It will be seen in all of its brightness then. But now He is glorified by the Holy Spirit making up for the lack of Christ likeness in grace believers. Now He is glorified through Christians living out the life of God in human flesh. Not by the miracles but by manifesting His character. That is the subject of the next part of our study.

Our Lord, Jesus Christ, is worthy of all the glory. One day immediately following the Rapture we will have the privilege of casting whatever crowns we have earned at His feet and will be able to say, ”You are worth, O Lord, to receive the glory and the honor and the power: for you have created all things, and on account of your desirous will they are and were created,” Rev. 4:11. We will be able to say with unfallen spirit beings, ”Worthy is the Lamb, the one having been slain, to receive the power and riches and wisdom and strength, and honor and glory and blessing,” Rev. 5:12. We will also be able to say with all the rest of the creation, ”The blessing and the honor and the glory, and the might, is to the one sitting upon the throne and to the Lamb into the ages from the ages,” Rev. 5:13.