Glory

General Information
Concerning God, Glory is the exhibition of His Divine attributes and perfections (Ps. 19:1) or the radiance of His presence (Luke 2:9). Concerning man, glory is the manifestation of his commendable qualities, such as wisdom, righteousness, self-control, ability, etc. Glory is the destiny of believers (Phil. 3:21; Rom. 8:21; 1Cor. 15:43).

Glory

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The principal word in the Hebrew for this concept is kabod, and in the Greek doxa, which is derived from dokeo, "to think" or "to seem." These two meanings account for the two main lines of significance in classical Greek, where doxa means opinion (what one thinks for himself) and reputation (what others think about him), which may shade into fame or honor or praise.

In the OT
Since kabod derives from kabed, "to be heavy," it lends itself to the idea that the one possessing glory is laden with riches (Gen. 31:1), power (Isa. 8:7), position (Gen. 45:13), etc. To the translators of the LXX it seemed that doxa was the most suitable word for rendering kabod, since it carried the notion of reputation or honor which was present in the use of kabod. But kabod also denoted the manifestation of light by which God revealed himself, whether in the lightning flash or in the blinding splendor which often accompanied theophanies. Of the same nature was the disclosure of the divine presence in the cloud which led Israel through the wilderness and became localized in the tabernacle. So doxa, as a translation of kabod, gained a nuance of meaning which it did not possess before. At times kabod had a deeper penetration, denoting the person or self. When Moses made the request of God, "Show me thy glory" (Exod. 33:18), he was not speaking of the light-cloud, which he had already seen, but he was seeking a special manifestation of God which would leave nothing to be desired (cf. John 14:8). Moses had a craving to come to grips with God as he was in himself. In reply, God emphasized his goodness (Exod. 33:19). The word might be rendered in this instance "moral beauty." Apart from this the eternity of God as a subject of human contemplation might be depressing. This incident involving Moses is the seed plot for the idea that God's glory is not confined to some outward sign which appeals to the senses, but is that which expresses his inherent majesty, which may or may not have some visible token. Isaiah's vision of him (6:1ff.) included both the perception of sensible features and the nature of God, particularly his holiness (cf. John 12:41). The intrinsic worth of God, his ineffable majesty, constitutes the basis of warnings not to glory in riches, wisdom, or might (Jer. 9:23) but in the God who has given all these and is greater than his gifts. In the prophets the word "glory" is often used to set forth the excellence of the messianic kingdom in contrast to the limitations of the present order (Isa. 60:1-3).

In the NT
In general doxa follows rather closely the pattern established in the LXX. It is used of honor in the sense of recognition or acclaim (Luke 14:10), and of the vocalized reverence of the creature for the Creator and Judge (Rev. 14:7). With reference to God, it denotes his majesty (Rom. 1:23) and his perfection, especially in relation to righteousness (Rom. 3:23). He is called the Father of glory (Eph. 1:17). The manifestation of his presence in terms of light is an occasional phenomenon, as in the OT (Luke 2:9), but in the main this feature is transferred to the Son. The transfiguration is the sole instance during the earthly ministry, but later manifestations include the revelation to Saul at the time of his conversion (Acts 9:3ff.) and to John on the Isle of Patmos (Rev. 1:12ff.). The fact that Paul is able to speak of God's glory in terms of riches (Eph. 1:18; 3:16) and might (Col. 1:11) suggests the influence of the OT upon his thinking. The display of God's power in raising his Son from the dead is labeled glory (Rom. 6:4).
Christ is the effulgence of the divine glory (Heb. 1:3). By means of him the perfection of the nature of God is made known to men. When James speaks of him as the Lord of glory (2:1), his thought seems to move along the lines of the revelation of God in the tabernacle. There the divine presence was a gracious condescension but also an ever-present reminder of God's readiness to mark the sins of his people and to visit them with judgment. So the readers of James's epistle are admonished to beware of partiality. The Lord is in the midst of his people as of yore.

The glory of Christ as the image of God, the Son of the Father, was veiled from sinful eyes during the days of his flesh but was apparent to the men of faith who gathered around him (John 1:14).

Even as the preincarnate Son had dwelt with the Father in a state of glory (with no sin to mar the perfection of the divine mode of life and intercourse), according to his own consciousness (John 17:5), so his return to the Father can properly be called an entrance into glory (Luke 24:26). But more seems to be involved here than a sharing with the Father of what he had enjoyed in ages past. God now gives him glory (I Pet. 1:21), in some sense as a reward for the faithful, full completion of the Father's will in relation to the work of salvation (Phil. 2:9-11; Acts 3:13). So it is that both the taking up of Christ from the earth (I Tim. 3:16) and his return (Col. 3:4; Titus 2:13). So it is the representations of his presence and activity as the future judge and king (Matt. 25:31) are also associated with a majesty and radiance which are largely lacking in the portrayals of Jesus in the days of his humiliation.

While the contrast is valid, therefore, between the sufferings of Christ and the glory (literally, the glories) to follow (I Pet. 1:11), John's Gospel reveals a further development, namely, that the sufferings themselves can be viewed as a glorification. Jesus was aware of this and expressed himself accordingly. "The hour is come that the Son of man should be glorified" (John 12:23). This word "hour" in the Fourth Gospel points regularly to the death of Christ. Jesus was not seeking to invest the cross with an aura of splendor which it did not have, in order to conjure up a psychological antidote to its pain and shame. Rather, glory properly belongs to the finishing of the work which the Father had given him to do, since that work represented the perfect will of God.

Eschatological glory is the hope of the Christian (Rom. 5:2). In this future state he will have a new body patterned after Christ's glorified body (Phil. 3:21), an instrument superior to that with which he is presently endowed (I Cor. 15:43). Christ within the believer is the hope of glory (Col. 1:27). He is also the chief ornament of heaven (Rev. 21:23).

The word "glory" is found in the plural to denote dignitaries (Jude 8). It is not easy to determine whether the reference is to angels or men of honor and repute in the Christian community.

A somewhat specialized use of the word is that which is has in the doxologies, which are ascriptions of praise to God for his worth and works (e.g., Rom. 11:36).

On several occasions glory is used as a verb (kauchaomai) where the meaning is to boast, as in Gal. 6:14.

E.F. Harrison
(Elwell Evangelical Dictionary)

Bibliography
I. Abrahams, The Glory of God; A. von Gall, Die Herrlichkeit Gottes; G.B. Gray and J. Massie in HDB; E. C. E. Owen, "Doxa and Cognate Word," JTS 33:132-50, 265-79; A.M. Ramsey, The Glory of God and the Transfiguration of Christ; G. von Rad and G. Kittel, TDNT, II, 232ff.; S. Aalen, NIDNTT, II, 44ff.

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Glorification

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This refers especially to the time when, at the parousia, those who died in Christ and the living believers will be given the resurrection of the body, a final and full "redemption of our body" (Rom. 8:23), preparatory for and suited to the final state of the Christian believer. As a theological term it is a synonym of immortality, when immortality is thought of as the glorification which believers will receive, and not, as erroneously thought of, as simply the continued existence of both the believers and the finally impenitent.

Glorification, therefore, is only for believers, and it consists of the redemption of the body. At that time "this perishable" will "put on the imperishable," and "this mortal," the body, will "put on immortality" (I Cor. 15:53). Then death, the Christian's last enemy (I Cor. 15:26), will be swallowed up in victory (I Cor. 15:54).

The finally impenitent will be resurrected, but this is a second resurrection, to damnation, the "second death" (Rev. 2:11). Scripture does not refer to this second resurrection as either immortality or glorification.

Our special glory seems to consist, in part, in the hope we hold to: that we will be glorified. Paul also seems to teach that after the believers are glorified, the whole created world will undergo a fundamental renewal: "For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility,... in hope that the creation itself will be set free from its corruption into the freedom of the glory of [or glorification of] the children of God" (Rom. 8:19-21 NASB).

J.K. Grider
(Elwell Evangelical Dictionary)

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Glo'rify

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Glorify,
(1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17: 4,5). (2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20; 10:31).

(Easton Illustrated Dictionary)

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Glory

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Glory, (Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26). (2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19: 1; 29:1); of the mind or heart (Gen. 49: 6; Ps. 7:5; Acts 2:46). (3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor.3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9). (4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the "brightness of the Father's glory" (Heb. 1:3; John 1:14; 2:11). (5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10). (6.) The phrase "Give glory to God" (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, "Confess your sins." The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess. They are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought.

(Easton Illustrated Dictionary)

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