The Glory of God AN ESSAY BY Christopher Morgan DEFINITION The glory of God is the magnificence, worth, loveliness, and grandeur of his many perfections, which he displays in his creative and redemptive acts in order to make his glory known to those in his presence. SUMMARY The glory of God is interwoven throughout the biblical story and forms the origin, content, and goal of the entire cosmic narrative. God’s glory is the magnificence, worth, loveliness, and grandeur of his many perfections. God communicates his glory through his creation, image-bearers, providence, and redemptive acts. God’s people respond by glorifying him. God receives glory and, through uniting his people to Christ, shares his glory with them. And all of this contributes to his glory, as God in his manifold perfections is exhibited, known, rejoiced in, and prized. The glory of God is a magnificent biblical theme. It is addressed in every major biblical section, related to every major biblical doctrine, and interwoven throughout the biblical story. It is so central to Scripture that the story of the Bible is in some sense the drama of God’s glory. The Centrality of Glory Many key turning points in the biblical story stress God’s glory and attest to its varied manifestations. God’s glory is revealed through creation (Gen. 1; Ps. 19:1–2; Rom. 1:18–25); is identified with humans’s creation in the image of God, crowned with glory (Gen. 1–2; Ps. 8:3–5; 1 Cor. 11:7); is linked to the exodus (Exod. 3; 13:31; 16:10; 24:9–18; 34:29), to fire/ shining/bright light (Exod. 3; 13:31; 16:10; 24:9–18; 34:29; Lev. 9:23; Isa. 60:1–3; 60:19; Ezek. 1:28; 10:4; 43:2; Luke 2:9; 2 Cor. 3:7; 4:4–6; Heb. 1:3; Rev. 18:1; 21:11, 23), to a cloud (Exod. 16:7, 10; 24:16; 40:34; Lev. 9:6, 23; Num. 14:21; 16:19, 42; 20:6; Deut. 5:22–24; 1 Kings 8:10; 2 Chron. 5:14; Luke 9:26–36; Acts 1:8–11), and to the Sabbath (Exod. 19, 24); is revealed to Moses (Exod. 33:18–23); fills the tabernacle (Exod. 40:34; cf. Lev. 9:6, 23; Num. 14:21; 16:19, 42; 20:6); fills the earth (Num. 14:20–23; Ps. 19:1–2; Isa. 6:3); fills the temple (1 Kings 8:11); is above the heavens (Ps. 8:1; 113:4); is revealed in visions to Isaiah (Isa. 6:1–5) and Ezekiel (Ezek. 1:28; 3:12, 23; 8:4; 9:3; 10:4, 18; 11:22); and is identified with God’s people, Israel (Isa. 40:5; 43:6–7; 60:1). 7/26/24, 5:17 PM The Glory of God - The Gospel Coalition https://www.thegospelcoalition.org/essay/the-glory-of-god/#:~:text=God's glory is the magnificence,shares his glory with them. 1/5 Glory is also identified with Christ. It is linked to his incarnation (John 1:1–18; Mark 9:2; Heb. 1:3), birth narratives (Luke 2:9, 14, 32), miracles (John 2:11; 11:38–44), transfiguration (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36; 2 Pet. 1:16–21), suffering and crucifixion (John 7:39; 12:16, 23–28; 13:31–32; 17:1–5; 21:19; Luke 24:26; Rom. 3:25–26; 1 Pet. 1:10–11), resurrection/exaltation (Acts 3:13–15; Rom. 6:4; Phil. 2:5–11; Heb. 2:5–9; 1 Pet. 1:21; Rev. 5:12–13; cf. Acts 2:32–33; 3:13; 1 Tim. 3:16), ascension (Acts 1; 1 Tim. 3:16), session/reign (Stephen’s vision in Acts 7:55–56; Mark 10:37), and coming/victory/judgment (Matt. 16:27; 19:28; 24:30; 25:31; Mark 8:38; 10:37; 13:26; Luke 9:26; 21:27; Rom. 8:21; Titus 2:13; 2 Thess. 1:6–9). Further, glory is identified with the Holy Spirit (1 Pet. 4:14; cf. John 16:14; Eph. 1:13–14); is identified with the church (Eph. 1:22–23; 3:20–21; 5:22–29); and is manifested in the new creation (Isa. 66; Rom. 8:18–27; Rev. 21–22). (For more, see Christopher W. Morgan, “Toward a Theology of the Glory of God,” in The Glory of God, 153–56.) The Meaning of Glory With such wide-ranging manifestations, glory is virtually impossible to define. In a sense, God’s glory is the magnificence, worth, loveliness, and grandeur of his many perfections. More often, glory communicates God’s special presence, as in the pillars of glory and of fire (Exod. 13:21–22) or the glory that filled the tabernacle (40:34–38). The primary Hebrew term for glory is kabod. This word stems from a root that means “weight” or “heaviness.” Depending on its form, it could have the sense of “honorable,” “dignified,” “exalted,” or “revered.” C. John Collins explains that it became a “technical term for God’s manifest presence.” It is similar in many respects to the concept of God’s name in the Old Testament (see “kabod” in New International Dictionary of Old Testament Theology and Exegesis). The primary Greek term for glory is doxa. According to Sverre Aalen, doxa in secular Greek referred to an “opinion,” “conjecture,” “repute,” “praise,” or “fame.” He maintains that the concepts were transformed by the Septuagint. Aalen also maintains that doxa translated kabod and took on the same meaning, referring to God’s manifestation of his person, presence, and/or works, especially his power, judgment, and salvation (see the entry on “doxa” in New International Dictionary of New Testament Theology). It is also helpful to notice that the glory of God is sometimes used in the Bible as an adjective, sometimes a noun, and sometimes a verb. God is glorious (adjective), reveals his glory (noun), and is to be glorified (verb). Further, God’s glory is intrinsic and extrinsic. God’s intrinsic glory refers to the inherent glory that belongs to him alone as God, independent of his works. He is glorious in his perfections; he is magnificent; he is beautiful. God’s extrinsic glory is his intrinsic glory partially communicated in his works of creation, providence, redemption, and consummation. Even more particularly, the triune God who is glorious displays his glory, largely through his creation, image-bearers, providence, and redemptive acts. God’s people respond by glorifying him. God receives glory and, through uniting his people to Christ, shares his glory with them—all to his glory. The Senses of Glory Clearly, then, the Bible uses glory in multiple senses. 7/26/24, 5:17 PM The Glory of God - The Gospel Coalition https://www.thegospelcoalition.org/essay/the-glory-of-god/#:~:text=God's glory is the magnificence,shares his glory with them. 2/5 First, glory is used as a designation for God himself. For example, Peter refers to God the Fath