THE MASTERS SEMINARY

A BIBLICAL THEOLOGY OF THE GLORY OF GOD

A THESIS SUBMITTED TO THE FACULTY

IN PARTIAL FULFILLMENT FOR THE DEGREE OF

MASTER OF DIVINITY

IN THE DIVISION OF THEOLOLGICAL STUDIES

BY

PHILIPPE PAUL-LUC VIGUIER

SUN VALLEY, CALIFORNIA

MAY, 2012

iv

ABSTRACT

Title: A BIBLICAL THEOLOGY OF THE GLORY OF GOD

Author: Philippe P. Viguier

Degree: Master of Divinity

Date : May, 2012

Adviser: Michael J.Vlach

Can Gods glory truly be understood and known, or is it transcendent? Gods glory is without doubt one of the most important concepts of the Bible. From creation to

new creation, it saturates the pages of both testaments. Terminology relating to Gods glory is also commonly employed in theological and devotional discussions by both Jews

and Christians. This wide-ranging usage of glory terminology, in time, has generated

confusion on the subject, especially in regard to its comprehensibility. In our thesis we

proved that Gods glory is not a distant, confusing and esoteric reality, but is approachable, knowable, applicable, and immanent, especially through the revelation of

Jesus Christ.

Because of the ambiguity that is associated with Gods glory, the aim of this thesis is to provide a biblical theology of the subject, beginning with a study of key

biblical terms, to discern the principle aspects of Gods glory in Scriptures. We thus look at the main synonyms of glory in Hebrew before specifically looking at kabod, the main term used for Gods glory in the Old Testament, and doxa, the principal one used in the New Testament. Following the study of biblical terms we look at the extra-biblical

definition of Shekinah, which proves to be an unfitting synonym of the Hebrew kabod,

especially in the context of its rabbinical usage.

Following our introduction, we then turn to two of the most comprehensive

passages of Scripture in relation to the subject, in both testaments, and see how our

theological foundation can be applied to give insight into the exegesis of the pericopes.

Thus we cover Exodus 33:1234:35 and John 1:118, unfolding the eight major characteristics of the glory of God retrieved from our introductory study, in both the

revelation of Yahweh and in that of the Person of Jesus Christ. We look at Gods kingly glory, Gods beaming gory, Gods essential glory, Gods revelatory glory, Gods praise-worthy glory, Gods messianic glory, Gods participatory glory and Gods eschatological glory.

Thus we define Gods glory as the ever-increasing revelation of His essence and purposes, displayed through His Word, His works and His felt-presence, which calls for

the receivers unity and reflection, and tells of His incomparable goodness, beauty, and praise-worthiness as perfect King, Savior, Judge and Creator, and of the unequaled

reputation attached to His name.

v

CONTENTS

ABBREVIATIONS .......................................................................................................... vii

INTRODUCTION .............................................................................................................. 1

The Need for This Thesis ...................................................................................... 1

The Approach of This Thesis ................................................................................ 4

CHAPTER ONE: KEY BIBLICAL TERMS ..................................................................... 6

Secondary Terms in the Old Testament ................................................................ 6

The Cloak and the Crown ........................................................................ 7

The Throne ............................................................................................... 9

Gods Outstretched Arm ........................................................................ 13 Summary ................................................................................................ 15

Kabod .................................................................................................................. 15

Secular Usage......................................................................................... 16

Gods Weighty Reputation .................................................................... 17 The Revelatory Kabod ........................................................................... 18

The Theophahic Kabod .......................................................................... 21

The Ever-Increasing Kabod ................................................................... 22

Summary ................................................................................................ 23

Doxa .................................................................................................................... 24

Gods Praise-Worthy Doxa .................................................................... 25 The Trinitarian Doxa.............................................................................. 26

The Participatory Doxa .......................................................................... 27

Shekinah .............................................................................................................. 29

A Proper Definition................................................................................ 29

Non-Biblical Semantics ......................................................................... 30

Summary ................................................................................................ 34

A Concise Definition of Glory ............................................................................ 34

CHAPTER TWO: OLD TESTAMENT KEY PASSAGE: EXODUS 33:1234:35........ 37

Introduction ......................................................................................................... 37

General Context ................................................................................................... 37

Gods Kingly Glory ............................................................................................. 38 Gods Beaming Glory ......................................................................................... 40 Gods Essential Glory ......................................................................................... 42 Gods Revelatory Glory ...................................................................................... 45 Gods Praise-Worthy Glory................................................................................. 48 Gods Messianic Glory ........................................................................................ 50 Gods Participatory Glory ................................................................................... 52 Gods Eschatological Glory ................................................................................ 54

vi

Summary ............................................................................................................. 55

CHAPTER THREE: NEW TESTAMENT KEY PASSAGE: JOHN 1:118 .................. 57

Introduction ......................................................................................................... 57

General Context ................................................................................................... 57

Christs Kingly Glory .......................................................................................... 59 Christs Beaming Glory....................................................................................... 61 Christs Essential Glory....................................................................................... 62 Christs Revelatory Glory ................................................................................... 65 Christs Praise-Worthy Glory .............................................................................. 68 Christs Messianic Glory ..................................................................................... 69 Christs Participatory Glory ................................................................................ 71 Christs Eschatological Glory ............................................................................. 73 Summary ............................................................................................................. 74

CONCLUSION ................................................................................................................. 76

Summary ............................................................................................................. 76

How Then Shall We Live? .................................................................................. 80

BIBLIOGRAPHY ............................................................................................................. 83

vii

ABBREVIATIONS

AB The Anchor Bible

BDB Brown, Francis, Samuel Rolles Driver and Charles Augustus Briggs, eds.,

The BrownDriverBriggs Hebrew and English Lexicon. Peabody, Mass.: Hendrickson, 1906.

BECNT Baker Exegetical Commentary on the New Testament

BSac Bibliotheca Sacra

EBC The Expositors Bible Commentary

EDNT Horst Balz and Gerhard Schneider (eds.), Exegetical Dictionary of the

New Testament, 3 vols, Grand Rapids: Eerdmans, 1990.

ICC International Critical Commentary

JETS Journal of the Evangelical Theological Society

JOAS Journal of the Oriental American Society

JPSTC The JPS Torah Commentary

JTS Journal of Theological Studies

HALOT Ludwig Koehler and Walter Baumgartner, (eds.), The Hebrew and

Aramaic Lexicon of the Old Testament, 5 vols. Rev. by Walter

Baumgartner and Johann Jakob Stamm. Trans. and ed. by M. E. J.

Richardson. Leiden: E. J. Brill, 19942000.

HCOT Historical Commentary on the Old Testament

ICC International Critical Commentary

IDB George Arthur Butrick (ed.), The Interpreters Dictionary of the Bible, 5 vols. New York: Abingdon Press, 196276.

NAC The New American Commentary

NCB New Century Bible

NIBC New International Bible Commentary

NICNT The New International Commentary on the New Testament

viii

NIDOTTE Willem A. Vangemeren (ed.), New International Dictionary of Old

Testament Theology and Exegesis, 5 vols, Grand Rapids: Zondervan,

1997.

NICOT The New International Commentary on the Old Testament

OTL The Old Testament Library

PNTC Pillar New Testament Commentary

RE Review and Expositor

TB Tyndale Bulletin

TDNT Gerhard Kittel (ed.), Theological Dictionary of the New Testament, 10

vols., trans. Geoffrey W. Bromiley, Grand Rapids: William B. Eerdmans

Publishing, 1964.

TDOT G. Johannes Botterweck and Helmer Ringgren (eds.), Theological

Dictionary of the Old Testament, 15 vols, trans. John T. Willis, Grand

Rapids: Eerdmans Publishing, 19742006.

TLOT Theological Lexicon of the Old Testament, 3 vols, ed. Ersnt Jenni and

Claus Westermann, trans. Mark E. Biddle. Peabody, MA: Hendrickson,

1977.

TOT Walther Eichrodt, Theology of the Old Testament, 2 vols, trans. J. A.

Baker, Philadelphia: Westminster, 1967.

TMSJ The Masters Seminary Journal

TWOT R. Laird Harris (ed.), Theological Wordbook of the Old Testament, 2 vols,

Chicago: Moody Press, 1980.

VT Vetus Testamentus

WBC Word Biblical Commentary

Works The Works of Jonathan Edwards. 26+ vols., edited by Perry Millry, John

E. Smith and Harry S. Stout, New Haven, Conn.: Yale University Press,

19572008.

WTJ Westminster Theological Journal

1

INTRODUCTION

The Need for This Thesis

Christians often summarize the ultimate purpose of the believer with the glory of

God (1 Cor 10:31). But what is this glory? How does it help us understand who God is

and how we are to relate to Him? What is implied by this concept?

Terms relating to Gods glory are very frequent in the Scriptures, to the extent

that many fail to see how significant the particularities of each term in their contexts can

be understood.1 In both theological and devotional writings, words pertaining to Gods

glory are heavily used, yet seldom are they precisely defined. Consequently, many have a

vague and ambiguous understanding of Gods glory.2

But is it possible to set forth a working definition of Gods glory that would do

justice to its meaning? According to Culver, it is almost impossible. The closer comment

he gives to a definition is a disclaimer,

The glory of God has several biblical senses. The glory which was the Sons before the foundation of the world was is the essential or uncreated glory so mysterious that no one of the several sources I have consulted seems to know

what to say about it.3

1 John Eadie, Eadies Biblical Cyclpaedia (London: Charles Griffin, 1901), 308.

2 A. M. Ramsey, The Glory of God and the Transfiguration of Christ (New York: Longmans,

Green and Co, 1949), 5.

3 Robert Duncan Culver, Systematic Theology: Biblical and Historical (RossShire, England:

Christian Focus Publications, 2005), 111718.

2

Systematic theology books, such as Berkhofs and Ericksons do not even

mention the word glory in their index.4 Others, like Grudem, attempt to define it, but in

a manner far from being conclusive: Gods glory is the created brightness that surrounds

Gods revelation of Himself.5 One would simply need to combine the definition of

Grudem with the first affirmation of the Westminsters catechism to show the desperate

need for more depth of definition: The chief end of man is to be a brightness that

surrounds Gods revelation of Himself and to enjoy Him forever.6

Words fall short, but not without reason. Gods glory is too active to fall into a

simplified man-made compartmentalization of the subject. Indeed, we see in the

Scriptures that this glory is very active and diversified. It comes (Isa 60:13; Ezek 43:2, 4;

Mic 1:15), departs (1 Sam 4:2122; Hos 10:5), passes (Exod 33:22) goes down (Ps

49:18), goes up (Ezek 11:23), goes out (Ezek 10:18), arouses oneself (Ps 57:9), arises

(Ezek 3:12; 10:4), flies away (Hos 9:11), stands (Ezek 3:23; 10:18), dwells (Ps 85:10),

4 As well as James Garrett, Systematic Theology: Biblical, Historical, and Evangelical, 2

nd ed.

(Noth Richland Hills, TX: Bibal Press, 2000); Stanley Grenz, Theology for the Community of God, (Grand

Rapids: Eerdmans Publishing, 2000); Herman Hoeksema, Reformed Dogmatics, (Grand Rapids: Reformed

Free Pub. Association, 1966); Gordon Lewis and Bruce Demarest, Integrative Theology, (Grand Rapids:

Zondervan, 1996); Wolfhart Pannenberg, Systematic Theology, trans. by Geoffrey W. Bromiley (Grand

Rapids: Eerdmans Publishing, 1991); Robert Reymond, A New Systematic Theology of the Christian Faith,

(Nashville, TN: Thomas Nelson Publishing, 1998); Helmut Thielicke, The Evangelical Faith, trans. by

Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1974) and Otto Weber, Foundations of Dogmatics, trans.

and annoted by Darell L. Guder (Grand Rapids: Eerdmans Publishing, 198183). 5 Wayne Grudem, Systematic Theology (Leicester: InterVarsity, 1994), 220.

6 John Whitecross, The Shorter Catechism From Christian Biography and History (London:

Banner of Truth Trust, 1968), 7.

3

sends (Zach 2:12), shines (Isa 60:1), fills (Exod 40:34,35; 1 Kgs 8:11; 2 Chr 5:14; Ezek

43:5; 44:4; 2 Chr 7:1,2), rejoices (Ps 16:9) and sings praise (Ps 30:13).7

Jonathan Edwards, the American theologian giving some of the best discussions

on the subject, could not find satisfaction in a simple straight-forward definition. Roland,

in his dissertation on Jonathan Edwards definition of glory, concluded:

There is evidence that Edwards employs the term glory with a complex meaning so carefully detailed that it becomes more of a doctrine than a definition.

Such intense reflection as Edwards devotes to the term, indicates that it is much

more than a simple word-concept to him and something significant will be lost if

we treat it with a common understanding.8

Jonathan Edwards knew that Gods glory was a deep subject that needed to be analyzed

and broken down into sub-categories to be understood.9 This indeed will be the aim of

our study. Like a diamond, the glory of God is a treasure with many facets. And as much

as these are diverse, they are still connected. The goal of our thesis, in consequence, will

be to identify the key aspects of Gods glory, in order to break down the generality of the

term that leads to ambiguity and confusion. And as we polish the frame, the divisions and

the angles of the diamond, we hope that its brightness and beauty will only shine more.

7 David J.A, Clines, ed., dwbk, in The Dictionary of Classical Hebrew (Sheffield, England:

Sheffield Academic Press, 19932010), 4:353.

8 James W. Roland, A Diamond in the Sun: The Idea of Glory in the Theology of Jonathan

Edwards (M.A. diss., Deerfield, IL: Trinity Evangelical Divinity School, 2006), 7.

9 He summarizes some of his categories in this paragraph, Sometimes [kavod ot doxa] is used to

signify what is [1] internal, what is within the being or person, inherent in the subject, or what is in the

possession of the person: and sometimes for [2] emanation, or exhibition or communication of this internal

glory: and sometimes for the [3] knowledge of sense, or effect of these, in those who behold it, to whom the

exhibition or communication is made; or an [4] expression of this knowledge or sense or effect; see Works, 8:513; quoted with emphasis and enumeration by Roland, A Diamond in the Sun, 33.

4

Gods glory is a complex subject, but we believe that it is definable and

understandable. As we analyze Scriptural evidence, we will prove that Gods glory is not

a distant, confusing and esoteric reality, but is approachable, knowable, applicable, and

immanent, especially through the revelation of Jesus Christ.

The Approach of This Thesis

We believe that the glory of God, if not understood well, can have some major

ramifications in ones understanding of the purpose of life and the hope of heaven. If

truly the hope of believers is that of glory (Col 1:27), then it is paramount for the

followers of Christ to understand what are the Scriptural implications in relation to this

term. Gods glory is essential as it is prevalent in the Scriptures, but it is also important

because without a keen understanding of it, glorifying God, the principal aim of the

believers, also remains ambiguous.

Because of the limited length and scope of this thesis, we will focus mainly on

developing an introductory understanding of Gods glory based on key biblical terms and

passages from both the OT and the NT. In the first chapter, we will look at seven

secondary Hebrew terms used as synonyms of glory in the Old Testament, as well as

the main Hebrew term kabod, the Greek term doxa, and the extra-biblical term Shekinah.

By bringing into light the different nuances associated with the words relating to the

concept of glory, we hope that our work will help to lay a theological foundation.

In the next pages and paragraphs, we will work toward the identification of Gods

glory according to the following definition: Gods glory is the ever-increasing revelation

of His essence and purposes, displayed through His Word, His works and His felt-

5

presence, which calls for the receivers unity and reflection, and tells of His incomparable

goodness, beauty, and praise-worthiness as perfect King, Savior, Judge and Creator, and

of the unequaled reputation attached to His name.10

The many facets of this statement will also be broken down into eight main

categories, that of Gods kingly glory, His beaming glory, His essential glory, His

revelatory glory, His praise-worthy glory, His messianic glory, His participatory glory

and His eschatological glory. As we develop our argument in the next chapters, we will

show that Gods beaming glory, which is often found at the center of the discussion on

Gods glory, is only one of many aspects of the subject, and not necessarily the most

important. We will unfold two key passages, one from the Old Testament, Exodus 33:12

34:35, and one from the New Testament, John 1:118, both narratives. As we exegete

those texts, we will see how God reveals His glory in multi-faceted ways, painting a

picture which is accessible, comprehensible, attractive and immanent. The summary of

our studies will be gathered in the conclusion, where we will also expand in the

application of glorifying God. We understand that Gods glory is a broad topic which

cannot be fully assessed in this study, but we hope that the theological foundation laid in

the following chapters will help for further work on the subject.

10 Hamilton gives a very similar definition, The glory of God is the weight of the majestic

goodness of who God is, and the resulting name, or reputation, that he gains from his revelation of himself

as Creator, Sustainer, Judge, and Redeemer, perfect in justice and mercy, lovingkindness and truth. See James H. Hamilton, Gods Glory in Salvation Through Judgment: A Biblical Theology (Wheaton, IL: Crossway, 2010), 56. As subtle as the differences may seem, they are significant. Indeed, to Hamiltons definition we add the key aspect of Gods progressive and continuous revelation, as it explains best His beaming glory, messianic glory and eschatological glory. Gods praise-worthy glory and His participatory glory need also to be mentioned as Gods revelation of Himself always demands a response.

6

CHAPTER ONE

KEY BIBLICAL TERMS

Secondary Terms in the Old Testament

One of the major problems with the usage of glory terminology is that of over-

simplification. But with a concept as complex as Gods glory, no definition can be given

without a thorough study and a judicious choice of words, lest we end up with an

unfitting statement like that of Grudems. The western mind loves to systematize,

compartmentalize and finalize definitions in finite frames that prevent change and

growth. This was also the tendency of the Greeks. When the LXX was compiled, one

Greek term, doxa, was used for the rendering of no fewer than twenty-five Hebrew words

describing nuances of the concept of glory.1 The systematized Greek mind, in translating

the Hebrew, did exactly what its natural inclination led it to accomplish: simplify and

organize. The aim of the following will thus be to rediscover the seven principal

secondary Hebrew terms and the imagery of Gods glory associated with them.2

1 G. Henton Davies, glory in IDB, ed. by George Arthur Butrick (New York: Abingdon Press,

196276), 2:401. 2For a similar study, see Steven Boyd, The Progressive Revelation of the Concept of the Glory of

God; a theological essay presented to Dr. Eugene Merrill; (Th.M. Research Paper, Dallas, DX: Dallas Theological Seminary, 1981).

7

The Cloak and the Crown

Gods glory, in the Hebrew language, is described with vivid images of nobility

and kingship. For instance, while the verb rda means to be majestic, to be exalted,

and to make glorious,3 the noun trda (adderet), can be used in reference to both

glory, or cloak.4 Thus the same root, found in the praise of Moses in Exodus 15:11

Who is like you, majestic5 in holiness, awesome in glorious deeds, doing wonders?6 is

also found in the beautiful cloak coveted by Achan (Josh 7:21) and the miracle-

working mantle of Elijah (2 Kgs 2:8). The imagery conveys the idea of glory in the

nobility, greatness, reputation and majesty of the one who carries it.7 In the context of

Exodus 15:11, it speaks of a glory that is set apart, so high in esteem that it is dissociated

from the unclean. It mirrors Gods holiness, by being totally other and full of perfection.8

It tells of unequaled works, accomplished by a King, who does what He desires. It is a

superior glory, even the most beautiful and fearsome images of nature cannot match its

standards (Ps 76:4), and the most powerful phenomena of nature cannot stand in

comparison (Ps 93:4). Gods cloak, is the symbol of Gods rule, which is absolute, but

3 Clines, ed., The Dictionary of Classical Hebrew, rda, 1:136.

4 Leonard J. Coppes, rda in TWOT, ed. R. Laird Harris (Chicago: Moody, 1980), 1: 13.

5 Translated as glorious in the KJV and magnificus in the Vulgate.

6 Unless notified, all Scriptural quotations will be made from the English Standard Version.

7 Coppes, rda, 1: 13; HALOT, rda, 1:16.

8 Coppes, rda, 1:13.

8

not of a despot on the contrary, it speaks of a God who is addressed directly, known

personally, and worshipped in genuine songs of praise.9

Gods kingship, symbolized by His cloak of majesty, is also illustrated with His

headdress, a crown symbolizing the beauty and authority that are due to Him. Thus rap,

which means ornament, turban, beauty is also a verb for I glorify, beautify,

adorn.10 The secular usage of the noun always denotes a headdress (turban), as seen

with priests, bridegrooms, women, and people in general (Exod 39:28; Ezek 44:18; Isa

3:20; 61:3, 10).11

But for God, it refers to the esthetic beauty of His glory, and to the

authority of His reign. David stood in such awe of Gods beautiful glory that he wanted it

to fill up his mind throughout the day (Ps 71:8).12

Those who claim this beauty without

depending on the Lord are arrogant and prideful (Judg 7:2; Isa 13:19; 28:1, 4; Jer 48:17;

Zech 12:7).13

Although God is the only righteous source for this glory,14

He rejoices in

9 Ibid.

10

Hamilton, rap, in TWOT, 2:713. It is translated as doxa in the LXX; see Neuendettelslau J. Hausmann, rap, in TDOT, 11:46667.

11

Hausmann, rap, 11:464. 12

The word is often used in relation to the praise of Gods glory (Pss 71:8; 89:18; 1 Chr 29:11, 13;

Jer 13:11); see Hausmann, rap, 11:46667.

13 Hausmann, rap, 11:465.

14

HALOT, rap, 3:908; the term is used 13 times in the OT, only in the piel and the hithpael. See Hamilton, rap, 2:71314; In the piel (x7), it means to glorify, and in each instance of this verb the subject is God (Ps 149:4; Isa 55:5; 60:7, 9, 13; Ezra 7:27). In the hithpael (6x), it is used of God for the

displaying of His glory (Isa 60:21; 61:3), and also for boasting (Judg 7:2; Isa 10:15). It is especially true in

Proverbs 17:6, the childrens glory in the their father, 20:29, the glory of the young is their strength, 28:12, when the righteous triumph, there is great rejoicing.

9

making beautiful those that He loves, as the Psalmist wrote, For the Lord takes pleasure

in his people, he adorns the humble with salvation (Ps 149:4).15 Thus, when Israel was

still not a people, He put a beautiful crown on her head (Ezek 16:12).

The Throne

The picture communicated with our next two terms is that of a throne. hag

means to rise, to be high, or to grow tall, and as a noun can mean eminence,

illustriousness, exaltation, majesty or pride.16 It is the glory of the King that has

no pretenders, no other opponent worthy of seating on His throne. As Moses penned, In

the greatness of your majesty you overthrow your adversaries; you send out your fury, it

consumes them like stubble (Exod 15:7). This glory is one that God deserves as the only

true ruler on earth (Exod 15:1; Deut 33:26; Ps 93:1). It speaks of His exalted, elevated

and superior position, something worthy for Him to boast in (Isa 13:3). When God is

perceived with this glory, it is a fearsome sight of majesty, power and beauty (Job 37:4;

40:10; Ps 68:35; Isa 2:10; 26:10) and inspires songs of praise (Exod 15:1; Isa 12:5). But

with man it is viewed as arrogance (Pss 31:19; 36:12; 73:6; Prov 29:23; Isa 9:8; 13:11;

16:6; Jer 48:29)17

and accompanied with severe warnings (Job 22:29; Ps 31:24; Prov

15 God is also seen to bestow glory to places (Jerusalem, Isa 52:1; Jer 33:9; Ezek 16:12, 17; Zion,

Isa 60:7, 9, 19, 21; 62:3), people (Deut 26:19), and to Himself (Isa 44:23; 49:3; 60:21); see

Hausmann, rap, 11:46566. 16

HALOT, hag, 1:168; Victor P. Hamilton, hag in TWOT, 1:143. 17

HALOT, hvag, 1:168.

10

15:25; 16:1819).18 Neither Israel nor any foreign nation will be able to snatch the throne

of God. 19

It belongs to Him, rightfully, and only those who humble themselves will

receive honor (Prov 29:23).20

Similarly, hbg means to be high, elevated, haughty21 and was used by David in

Psalm 113:5 to refer to the throne of God Who is like the LORD our God, who is seated

on high? (cf. Ps 103:11; Isa 55:9; Job 11:8; 22:12). When used of God, it depicts His

absolute superiority, His incomparability and infinite majesty.22

In conjunction to mans

heart it implies pride (Ezek 28:2, 5, 17; Ps 131:1; Prov 18:12; 2; 2 Chr 26:16; 32:25), and

is always used in a negative sense. 23

The antonyms of the word are lpv (to be lowly,

humble; cf. Isa 2:11; 5:15), jjv to bend down (Isa 2:17), enk to humble oneself

18 H. P. Sthli, hag, in TLOT, ed. Ersnt Jenni and Claus Westermann, trans. Mark E. Biddle

(Peabody, MA: Hendrickson, 1977), 1:28687. 19

Hamilton, hag in TWOT, 1:143. The term, in effect, is especially used by the major prophets (Isaiah, Jeremiah, Ezekiel) and in the poetic books (Psalms, Proverbs and Job), in which we see 53

examples of accusations, mainly to Israel (Ezek 16:49; Ps 10:2), but also towards noncovenant keeping nations such as Moab (Isa 16:6); Egypt (Ezek 30:6), the Philistines (Zech 9:6) and Assyria (Zech 10:11).

20

Sthli, hag, 1:287. 21

Ibid., 1:29697; Most of the 94 occurrences of the root appear in the prophets (Ezek 22x, Isa 14x, Jer 7x), in Psalms (7x) and in wisdom literature (Job 8x, Eccl 5x, Prov 4x). The qal stem indicates the

growth of a tree (Ezek 31:10, 14), or a branch (Ezek 19:11), the elevation of the heavens above the earth

(Isa 55:9; Ps 103:11), or the clouds (Job 35:5), or Sauls height superior by a head to all those around him (1 Sam 10:23).

21 The adjective gaboah describes objects of a certain elevation such as mountains (Gen

7:19; Isa 30:25; 40:9; 57:7; Jer 3:6; Ezek 17:22; Ps 104:18), hills (1 Kgs 14:23; 2 Kgs 17:10; Jer 2:20;

17:2), gates (Jer 51:58), battlements (Zeph 1:16), towers (Isa 2:15), gallows (Esth 5:14; 7:9), horns (Dan

8:3), and also of tall people (1 Sam 9:2; 16:7).

22

Ibid, 1:298; although it is used primarily for other descriptions.

23

Ibid., 1:29798; except in 2 Chr 17:6 when Jehoshaphat is high-spirited in obeying the Lord and destroying the high places.

11

(2 Chr 32:26).24

But while God abhors pride and will not share His dominion with the

wicked, the righteous and humble are elevated to seat on thrones like kings (Job 36:67;

cf. Amos 6:8).

The Splendor

As the God-King, Yahweh is not only arrayed in beauty, but He is the source of

beauty. Not only is He endowed with royalty, but He can assume a perfect practice of

kingship through His glorious deeds (Ps 111:3).25

Thus we see rdh, which literally

means magnificence, that is ornament or splendor,26 and is used by David in Psalm

145:5 On the glorious splendor of your majesty, and on your wondrous works, I will

meditate. It reflects the idea of honor and of kingship, along with Gods universal and

powerful reign.27

Mostly used in the Psalms, it is used in relation to the glory of nature as

it reflects the glory of God (Lev 23:40; Isa 35:2), of man as Gods magnificent creation

(Ps 8:6) and as the suffering servant (Isa 53:2). 28

Its awe-inspiring splendor is terrifying

24 Ibid., 1:298.

25

Hamilton, rdh, 1:207; as illustrated with Nebuchadnezzar (Dan 4:34, 37) and Belshazzar (Dan 5:23).

26

HALOT, rdh, 1:240. 27

HALOT, rdh, 1:240; Hamilton, rdh in TWOT, 1:207; Kiel G. Warmuth, rdh, in TODT, 3:337. While hadhar is the garment which God puts on (Ps 104:1), it is also heard in the voice of

thunder in a storm (Ps 29:4, 5). For other references see Pss 29:4; 90:16; 96:6; 104:1; 111:3; 145:5, 12,

149:9; Job 40:10; 1 Chr 16:27; Isa 2:10. 19, 21; Ezek 16:14; Mic 2:9.

28

Hamilton, rdh, 1:207; it is also used to describe a certain earthly beauty in with the elderly mans gray hair (Prov 31:25), the ideal wife (Prov 31:25), and finally of cities and tribes (Isa 5:14; Lam 1:6; Ezek 27:10; Deut 33:17; Dan 11:20).

12

for the proud, making him hide in dark places (Isa 2:1011, 19, 21); 29 but for the

righteous it gives the beaming light of Yahweh, and leads to songs of praise, (Ps 104:1-4;

cf. Ps 96:6ff).30

Often associated with Gods kabod (Ps 21:5; Isa 35:2), this splendor is

also juxtaposed to His holiness (Ps 29:2; 96:9; 1 Chr 16:29; 2 Chr 20:21; Ps 110:3).31

Indeed, it reflects the excellency of both Gods inner character and visible deeds.

Similarly, dwh 32 means grandeur, splendor, vigor, glory, or honor.33 It

also refers to God as being beyond the reach of human standards and capacities, as Elihu

described it in Job 37:2223 God is clothed with awesome majesty. The Almightywe

cannot find him; he is great in power; justice and abundant righteousness he will not

violate. In many passages, it is found in juxtaposition with rdh, always in the order of

29

Ibid.

30

Warmuth, rdh, in TDOT, ed. by G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, trans. by David E. Green et al. (Grand Rapids: Eerdmans Publishing, 19742006), 3:337.

31

Hamilton, rdh, 1:207; see also P.R. Ackroyd Some notes on the Psalms, JTS 17: 39299; F. M. Cross, Notes on a Canaanite Psalm in the OT, BASOR, 117 (1950), 1921 for the connection of the word with Gods holiness. The term is also uses in other parallel ideas, such as power (Ps 29:4), work (Ps 90:16; 111:3), wondrous works (Ps 145:5), mighty deeds (Ps 145:12), beauty (Ps 96:6; Prov 20:29), form (Isa 53:2), strength (Ps 96:6, 1 Chr 16:27), joy (1 Chr 16:27), majesty and

dignity (Job 40:10); see Warmuth, rdh, 3:336. 32

The etymology of the term is debated. Attempts have been made to connect it with hodh and

nehodh or the Arabic nahuda, to be beautiful, strong, or also with the Arabic awada, to be hard,

difficult or with the Akkadian addu, thunder. See Warmuth, dwh, 3:352; F. Zorell, Lexicon Hebraicum et Aramaicum Veteris Testamenti (1966), 186a with additional references; J Barth,

Wurzeluntersuchungen zem hebr. and aram. Lexicon (1902), 11.

33

Hamilton, dwh in TWOT, 1:209; The noun is used 24 times in the OT, most often in the Psalter.

13

rdh dwh (Pss 21:6; 45:3; 96:6; 104:1; 111:3; Job 40:10; 1 Chr 16:26). Like rdh, it

reflects the majesty of God perceived in creation and especially in light of the high

heavens (Ps 8:2; 148:13; Hab 3:3).34

It denotes Gods lordship over creation and history,

which results in the praise of His name from the whole world.35

The majesty that

surrounds God also describes the judgment that follows His presence, that of pestilence

and plague (Hab 3:35) and with a sense of incomprehensibility (Job 37:2223).

Gods Outstretched Arm

Finally, Gods glory is also seen through the outstretched arm of God, the strength

that belongs to him as King but that He uses benevolently to help and save the needy.

Thus we find ze which means might, strength,36 as in Psalm 93:1, The Lord reigns

as king; he is robed with majestyhe is girded with strength. This strength is primarily

34 Ibid., 1:209; it is also paired with greatness (gedulla), power (gebura), glory (tiperet) and

victory (neshah) in 1 Chr 29:11. Although the root dwh does not appear in many Semitic languages other than Hebrew, there are other words worth noting that express an awe-inspiring splendor. These can be compared in Babylonian by consulting A. L. Oppenheim, Akkadian pul(u)h(t)u and melammu, JOAS 63: 3134. Elena Cassin, La Splendeur divine: introduction la mentalit msopotamienne (Paris : La Haye,

Mouton & Co, 1968) ; see also Jerusalem Weinfeld, dwbk, 28, quoting the inscription of Esarhaddon: This crown clothed with terrifying radiance (melammu), surrounded with dignity, surrounded with brilliance, wrapped in radiance.

35 Warmuth, rdh, 3:353.

36

HALOT, ze 2:805. Also often used in parallel with kabod (Pss 29:1; 63:3); see Weinfield, dwbk, 7:25.

14

described as Gods (Pss 29:1; 59:17; 68:29; Deut 32:43),37 and is revealed in His works

(Exod 15:13; Deut 33:26; Ps 21:14; 66:3; 74:12; 78:26). As the generous and protecting

King, it is also bestowed to man in times of need (1 Sam 2:10; Pss 29:11; 68:35; 86:16),

and can be known and experienced on a personal level (Ps 77:15). This outstretched arm

is filled with the greatest power in existence, as it leads to the very salvation of God (Ps

140:7; 1 Chr 16:2735),38 given to the righteous (Ps 84:5).39 The prideful will try to use

this strength arrogantly, but they will be brought low by the Lord (Lev 26:19; Ezek

24:21; 30:6, 18; 33:28).40

This source of refreshing power can be known on a personal

level, God being often called my strength (Exod 15:2; Pss 28:7; 59:10, 18). Its

remembrance is that of praise and worship, as it tells of Gods care and deliverance.41 It

has both edifying and destructive potential, the hand of God is gracious to all who seek

him, but his power and his wrath are against all who forsake him (Ezra 8:22).42

37 Carl Schultz, zze in TWOT, 2:660; It is an essential attribute of God (Pss 62:11; 63:2), found

in His voice (Ps 68:33) and His arm (Isa 62:8; cf. Isa 51:9; Ps 89:10). It is symbolized by the ark of the

covenant (2 Chr 6:41; Ps 78:61: 132:8; cf. Num 10:35,36) and is also observable in the heavens (Ps 150:1).

38

The term can also mean refuge or protection; see HALOT, ze, 2:806. 39

Ibid., 2:805.

40

Leipzig S. Wagner, zze, in TDOT, 11:8. 41

Schultz, zze 2:660. The term, appearing 94 times in the OT, is used primarily in the Psalter (44x); see Wagner, zze, 11:4.

42

Wagner, zze, 11:9.

15

Summary

A first glimpse at Gods glory helps to confirm our definition. Most evident in

these terms is the aspect of Gods kingly glory. As the perfect ruler, God is given the

arrayal and the throne of authority and honor. His reign is one of goodness and strength,

of beauty and majesty, and words cannot suffice to sing of His praises. Gods glory is

also luminous and attractive, something which is often described in poetic language.43

It

is completely different from any human standard, as it is perfectly holy, exalted and

divine. In many ways it is revealed through His works, and it reflects a heart that gives

generously. Most revealing however, is Gods desire to share this unique glory to His

own. While the throne belongs to Him, He gives thrones to those that are humble. While

the crown is His, He bestows crowns of beauty to those that He chooses. Judgment awaits

the proud, but salvation flows for the righteous.

Kabod

Kabod is the most important term in the Bible defining Gods glory, as it has

preeminence in the Old Testament and from it is shaped the doxa of the New Testament,

a Greek word which had very little to do with the concept of glory until the translation of

the LXX.44

This glory is unique and revealing because it is seen in theophanies, when

Gods manifestations of Himself are most vivid and memorable. As the evidence from

43 The secondary term studied in this section are especially used in poetic and prophetic passages,

which, indicates that there must be a measure of discernment in employing these images of glory literally.

44

Collins, dbk, in NIDOTTE, 2:586; Gerhard Kittel, , in TDNT, ed. by Gerhard Kittel and transl. by Geoffrey Bromiley (Grand Rapids: Eerdmans Publishing, 1964), 2:23334.

16

Scriptural passages is analyzed, the kabod of God proves itself to be much more

immanent than transcendent. Gods glory becomes more specifically defined with the

Hebrew term kabod. dwbk, meaning glory, is used nearly 200 times in the Old

Testament, and comes from a root meaning weight.45

Secular Usage

The root dbk, literally means weight. Thus we find it in Scripture to speak of

Elis fatness (1 Sam 4:18) and of Absoloms hair (2 Sam 14:26). Often used in an abstract

manner, it can also refer to the weightiness of something difficult or burdensome,46

carrying the semantics of importance and gravity.47 When applied to a person, it tells

of ones wealth and good reputation. Thus Abram was very rich [literally weighty] in

45 51 occurences of kabod are in the Psalms. The root itself appears 376 times with its derivatives;

see John N. Oswalt, dbk, in TWOT, 1:426. According to Collins, all other applications related to this root find their central meaning in the concept of weight; see C. John Collins, dbk in NIDOTTE, ed. by Willem A. Vangemeren (Grand Rapids: Zondervan, 1997), 2:577. We see a parallel development in the

English language from the Latin root gravis having given us the words grievous and grave.

46

Collins, dbk, in NIDOTTE, 2:57778; for instance: a yoke (1 Kgs 12:4, 10, 11, 14; 2 Chr 10:4, 10, 11, 14; Isa 47:6), a rock (Isa 32:2), a chain (Lam 3:7), Gods hand (1 Sam 5:6; Ps 32:4), human power (Judg 1:35); and in the abstract it gives the idea of something serious or grievous: famine (Gen

12:10; 41:31; 43:1; 47:4, 13), various sin words (Gen 18:20; Ps 38:4; Isa 24:20; Isa 1:4), labor (Exod 5:9;

Neh 5:18), battle (Judg 20:34; 1 Sam 31:3, 1 Chr 10:3), a plague (Exod 9:3), hail (Exod 9:18, 24), vexation

(Job 6:3; Prov 27:3), lamentation and mourning (Gen 50:1011), matter (Exod 18:18), pressure (Job 33:7) and debt (Hab 2:6).

47

Weinfeld, dwbk, 7:2324. Concerning the manifestation of glory in human affairs, Davies lists a biblical usage of the term as seen in riches (Ps 49:16; Isa 61:6; Hag 2:7), in the army of Assyria (Isa

8:7; 17:34; 21:16), in the trees of Lebanon (Isa 60:13), in royal figures alive (Esth 1:4; Ps 45:3; Dan 11:20) or dead (Isa 14:18). It is also seen in reputation (Job 29:20; Ps 4:2; 49:17), in spiritual status (Ps

8:5), in priestly garments (Exod 28:2, 40; cf. Ps 45:13) and in the first temple (1 Chr 22:5). Davies, glory, in IDB, 2:401.

17

livestock, in silver, and in gold (Gen 13:2).48 It also speaks of ones soul, and of the

inner being of man, as David penned, my heart is glad, and my whole being [kabod]

rejoices (Ps 16:9; cf. Gen 49:6; Pss 30:13; 57:9; 108:2).49 Pharaohs heart, being heavy,

meant spiritual hardening and unresponsiveness to Gods Word (Exod 7:14; 8:15. 21; 9:7.

34: 10:1).50

Gods Weighty Reputation

As it relates to man, dwbk denotes that which makes someone impressive and ask

for recognition. As it relates to God, it implies what makes God impressive to man and

the force of His self-manifestation: a great God deserving honor and respect.51

In contrast to the secondary terms described previously, the kabod of God is

unique in that it refers to Him personally, and something that He will not share with

another (Isa 48:11).52

Gods temple was built for the sake of His name (2 Sam 7:13; 1

48 See also Gen 31:1; 45:13; Isa 10:18, 22:24; Ezek 31:18; Hab 2:16; Dan 11:39.

49

Clines, ed., dwbk, in The Dictionary of Classical Hebrew, 4:353; Davies, glory, in IDB, 2:401; in Akkadian, kabattu, denotes the idea of violent emotions and blind passions, while libbu that

of sentiments and manifestations of the moral and intellectual life; see Bonn C. Dohmen, dbk, in TDOT, 7:15.In Hebrew heart represents also personal identity, vital center, affective center (elemental and individual emotions, wrath, love, hate and gratitude), noetic center (cognition, memory, wisdom),

voluntary center (driving force, conceiving and planning), religious and ethical realm (the locus of Gods

influence, conscience, vices virtues); see G. Johannes Botterweck, bl, in TDOT, 7:41233.

50 Collins, dbk, in NIDOTTE, 2:578; it can also be used for unresponsive eyes (Gen 48:10), the

ear (Isa 6:10; Zech 7:11) and the mouth (Exod 4:10; Ezek 3:56). 51

Weinfeld, dwbk, 7:2324.

52 In Exodus 33:18ff Gods self-understanding of His essence in His glory, as He responds to

Moses plea to see His glory by responding that Moses cannot see Him. In Isa. 52:2 and 58:8, the God of

18

Kgs 5:19; 8:18), and the His glory associated with it is personal and incorruptible.53

A

person may be dethroned of his glory when he loses honor, reputation or wealth, and still

remain human; however Gods glory is a necessary aspect of His existence and cannot be

taken from Him.54

This kabod is used in conjunction to His majesty and rule, with which

He appears to people (Ezek 1:28; 3:23; 8:4), and to His temple above the cherubim where

He is enthroned (Ezek 9:3; 10:4; 11:22).55

God deserves kabod because of high status of

authority.56

As far as Israel is concerned, the glory of God, which signifies Gods

importance, must be respected, something which is done primarily through right

behavior.57

The Revelatory Kabod

As Jesus instructed, out of the abundance of the hearth the mouth speaks (Matt

12:34). While ones heart and its desires cannot be seen with open eyes, the state of the

heart can be determined by the kind of words and deeds that it produces (Matt 12:33;

Luke 6:4344). So it is with Gods glory: as it is revealed, the hidden beauties of His

Israel and the glory of the Lord are both the nations rear guard, showing that they can be used as synonyms.

53 Weinfeld, dwbk, 7:37.

54

Gordon, glory, 2:771. 55

Westermann, dbk, in TLOT, 2:602. 56

Weinfeld, dwbk, 7:26. 57

Westermann, dbk, 2:598.

19

nature produce fruits that can be observed, touched and tasted.58

And just like fruits come

in their season, Gods manifestation of glory is always timely and efficient in

accomplishing its purpose. Indeed, the knowledge of God, given during each appearance

of glory, serves to shape, inform, inspire, motivate, and confirm the identity of His

people, and clarify Gods expectations on their behalf. Without Gods kabod, Israel

simply would not have been a people set apart, for without it there would not have been a

full knowledge of Gods character and purposes.59

The authors of Scripture who described Gods glory were people who

experienced the phenomena as the real presence of God (Exod 33:1820), and who

cognitively sensed its appearance.60

During Israels wanderings in the desert, the kabod

was revealed to guide the Israelites under the direction of Gods will.61 It was manifested

to redirect the rebellious people after their revolts against their leaders, with a divine

message from Yahweh to Moses in the tent of meeting (e.g. Exod 16:10; Num 14:10;

58 Works, 8:515; Gordon also describes this glory as intrinsic to God (1 Chr 29:11), not as a

peripheral manifestation of Gods character but as an essential quality of His personhood, as related to His name (Ps 8:1; 29:2; 102:15). See M.R. Gordon, glory, in The Zondervan Encyclopedia of the Bible, ed Merril C. Tenney (Grand Rapids: Zondervan, 2009), 2:7716. Gods revelatory is seen from creation. The Psalmist was truly inspired when he penned the opening of the Psalm 19: The heavens declare of the glory of God, and the sky above proclaims his handiwork. The heavens have a lot to tell. The stars recount the might of God and His greatness, the sun reveals His light, colors tell about His taste for beauty, the clouds

show His love for diversity and His sense of humor, the rain reminds of His sovereignty and of His

faithfulness; in it can perceived His peace, His passion for perfection, His softness and even His wrath and

anger. In fact, the Hebrew word translated as declare in this passage means to tell or recount, finding its original root in the word book or scroll. The glory that we see in nature is not simply one of a fixed picture. It is a story, which develops, unfolds, and narrates majestic surprises, details, splendors and turn of

events.

59

Abrahams, The Glory of God; Three Lectures, 24. 60

Eichrodt, TOT, 2:30.

61

Weinfield, dwbk, 7:34.

20

16:19; 17:7; 20:6). The heaviness of the cloud in Exodus 19:16, medium of Gods glory

in the wilderness, conveys that the Ten Commandments given in the following chapter

are as much a part of Gods gracious self-revelation as the other aspects of His glory.62

Not only Gods glory is revealed through His Word, but His kabod often stands in

association with the miracles and signs through which He manifests His strength and

power and make Himself known (Num 14:22; Pss 24:8; 66:2; 79:9; 96:3; Isa 42:8;

48:11).63

The portrait of kabod is also painted in revelations of future events in the Psalms

and the Prophets concerning the future deliverance of the people in Zion. One can recall

the imagery of the Exodus narrative in the words of Isaiah 4:5, The the Lord will create

over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke

and the shining of a flaming fire by night; for over all the glory there will be a canopy.

62 Collins, dbk, in NIDOTTE, 2:578; As Paul wrote, Gods truth abounds to his glory (Rom

3:7). Indeed, the world and its revelation of Gods glory came to existence through the spoken words from Gods mouth (Ps 19:1; Gen 1; Heb 11:3). Like God, his Word is eternal and unbreakable (Isa 40:8; Matt 5:18); it is imperishable (1 Pet 1:2325), perfect, sure, right, pure, clean and true (Ps 19:79); and God gets glory from it (Acts 13:48). This Word is the media to salvation, the way that God chose for people to be

saved, as they hear it, believe it, and as it is implanted in them (Rom 10:1315; James 1:21; 1 Pet 1:23). Without exception, all theophanies are accompanied with Gods spoken Word, given at the very moment of the event or closely (Gen 3:810; 15; 26:24; 35:1, 9; Exod 3; 20; 3334; Num 16:4244; Josh 5:1415; Judg 13; 1 Kgs 89 ; 19:1213; Isa 6; Ezek 1:28; Matt 17; John 1; Rev). Gods glory comes with Gods Word, and His Word also results in glory, as the prophet wrote: And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken (Isa 40:5).

63

Eichrodt, TOT, 2:35; Gods manifestation of glory and strength cannot be separated to His judgment, according to Hamilton. Indeed, it is through the judging of sin and of sinners that deliverance

from this present age can be attained; see Hamilton, Gods Glory in Salvation through Judgment, 359.

21

The Theophahic Kabod

Gods theophaic kabod is certainly one of the most intriguing aspects of the term.

In theophanies Gods revelation of Himself is made fuller, as His presence is felt, His

words are heard, and His greatness is manifested. There heaven and earth meet, and

transcendence meets immanence. While Gods glory fills the heavens (Ps 29), in

theophanies it comes down and meets mankind, as we see at Sinai and in His diverse

tabernacles (Exod 40:34, 38; 1 Kings 8:11; Eze 43:5). In this we see indeed that Gods

will, in revealing His glory, is for the purpose of dwelling with men, to be known and to

enter covenantal fellowship.64

The tension between the comprehensible and the indescribable is pictured in

theophanies with the phenomena of thunderstorms.65

Thus we see in Psalm 29 the

lavishing of Gods kabod with thunder and flooding. In Psalm 97, this glory is manifested

with clouds, lightning bolts and fire which melt the hills like wax. In Exodus 24:15ff,

God is seen as a consuming fire coming from a fearsome cloud. In his visions of glory,

Ezekiel describes the appearance of brightness, fire, and rainbow in audible motion (Ezek

1:28; 9:3; 10:4, 1819).66 Another reality of the existing tension lies in the fact, that when

64 Oswalt, dbk, in TWOT, 1:427.

65

Kittel, , 2:239.

66 Davies, glory, IDB, 2:401; Eichrodt, TOT, 2:30; Eichrodt concludes, based on these

manifestation that Gods glory can be summarized as the striking radiance which proceeds from Yahweh whenever he appears in the thunderstorm, the blinding light which proclaims the approach of God in the

fire, and compels men to cast down their eyes.

22

the kabod is manifested, it can sometimes be a manifestation of favor, but most of the

time it connotes wrath.67

The Ever-Increasing Kabod

The tension wrought in the theophanic kabod creates a void that is filled by hope.

Indeed, the concept of kabod, awe-inspiring, powerful and unapproachable, precedes the

element of future expectation, when God will call a new world into being, and when His

kabod will be visible and accessible throughout the whole created realm.68

Gods glory, initially revealed to Israel, was meant to be manifested ever

increasingly. In the book of Isaiah, Gods kabod takes on a magnitude far greater than

what was described in Exodus, and it is seen to display universal dimensions.69

Gods

plans for His glory are told to extend from the Israelites to reach a worldly impact, The

glory [kabod] of the Lord shall be revealed, and all flesh shall see it together, for the

mouth of the Lord has spoken (Isa 40:5; cf. Pss 102: 16f; 97:6f).70 This idea of Gods

kabod filling the whole earth is found throughout the Old Testament (Isa 6:3; Num 14:21;

Hab 2:14; Ps 72:19), as an expression based on the notion that the whole human race will

67 Davies, glory, 2:401.

68

Eichrodt, TOT, 2:31.

69

Ibid., 2:3435.

70 It is interesting that the LXX renders the second part of the verse as and all flesh shall see

the salvation of God. Cf. Weinfield, dwbk, 7:35.

23

be subject to Gods rule, and that there will be a time when the salvation of God becomes

universal amongst those that dwell on earth.71

Indeed, this revelation of God is not only manifested as kabod, but also as

righteousness (tsedek) and salvation (yeshua), For Zions sake I will not be silentuntil

her righteousness goes forth as brightness, and her salvation as a burning torch. The

nations shall see your righteousness, and all the kings your glory (Isa 62:1; cf. Isa 58:8).

This is why another important aspect of the glory of God, insists Abrahams, is that it

tends, in the Old Testament to become a Messianic concept.72

Gods glory is used to

depict future salvation, and its eschatological significance is greater than the present one.

As Gods promises unfold in future events, deserts will know the glory of Lebanon (Isa

35:2), and glory will come from the nations to the temple (Isa 60:13; 66:12; cf. 60:11).

The New Jerusalem will possess much glory (Isa 66:11; Zech 12:7), which will be seen

and proclaimed in the world (Isa 66:1819).73

Summary

Gods kabod is unique in that it reflects His very presence, character, and His

unquenchable desire for fellowship with mankind. On one side it depicts a God of infinite

renown, sovereign over nature and matchless in grandeur, and on the other side it tells of

a God who cares and reaches down. As Gods kabod is revealed, it is employed to

71 Weinfield, dwbk, 7:36.

72 Abrahams, The Glory of God, 42.

73 Davies, glory, 2:402.

24

construct a bridge between the divine and the created, to make the Almighty known, and

to enable man to participate in His plans through salvation and obedience. Because it is

revelatory of an infinite source, the knowledge of Gods glory is ever-increasing, as the

dispensations of God allow.

Doxa

Gods doxa, in the New Testament, is more than a continuation of the OT kabod,

as it takes on shades of meaning associated with secondary terms. While the LXX is

unequivocal in that is uses the term doxa to translate kabod (177 times out of 199),74

doxa

is also used 81 other times. Even though the non-biblical use of doxa was different,75

its

usage in the LXX translation gave enough weight so that the meaning of doxa became

very close to that of kabod.76

Thus the additional meaning of radiance and glory

absent in secular Greek appeared in the New Testament (Matt 4:8; 6:29; Luke 4:6; 12:27;

Rev 21:24, 26; see also quotations from Isa 40:6; 1 Peter 1:24).77

74 Weinfield. dwbk, 7:2425.

75 Kittel, , 2:23334; Found as early as Homer and Herodotus, this word is seen in sources

outside of the Bible with a basic meaning reflecting its connection with dokea, namely, what one thinks, or opinion. In a subjective way, the term can be applied in many ways, implying expectation or philosophical opinion or mere conjecture. In an objective way, it denotes good standing or reputation, renown. It is agreed, however, that the old meaning of opinion disappeared completely from the biblical understanding of the word, as well as its usage by the post-apostolic fathers, while the

objective connotation of the word, repute or honor is found in Scriptures (Luke 14:10; 1 Cor 11:15).

76 Ibid., 2:242; although it is true that the biblical word doxa differs from the secular usage, its

additional nuances are not only rooted in kabod, but also in the other Hebrew terms used in this semantic

domain, especially words such as rdh, dwh, and rap discussed previously; see Collins, dbk, in NIDOTTE, 2:586.

77 Ibid., 237; H. Hegermann, , in ECNT, ed. by Horst Balz and Gerhard Schneider. (Grand

Rapids: Eerdmans, 199093),1:34546.

25

Gods Praise-Worthy Doxa

Gods doxa cannot be dissociated from His praise. The reason why the word

doxology exists is because doxa is the most significant and common attribute for which

God is praised.78

Much like kabod, the term doxa implies the majesty, divine and

heavenly radiance of God. It describes God, both in character and in actions,79

and the

honor ascribed to God by man as the affirmation of His nature.80

In the verb form ,81 its predominant usage in the NT is applied to the

giving of honor to God, which is expressed in doxologies (Matt 9:8; Rom 15:6, 9; 1 Pet

2:12; John 21:19) or also as a deeper manifestation in a life and death consecrated to God

(1 Cor 6:20; John 21:19).82

The word also denotes continuity with the kabod of Ezekiel as it relates to

heavenly beings endowed with glory (Luke 2:9; 9:31; Acts 22:11; Rev 18:1). Angelic

78 Lewis R. Donelson, I & II Peter and Jude, a Commentary, New Testament Library (Louisville,

KY: Westminster John Knox, 2010), 204; It is used as such especially in the synoptic gospels (Matt 5:16;

6:13; Luke 2:14; 19:38), in Pauls letters (Rom 4:20; 2 Cor 1:20; Phil 1:11; 2:11; and especially his doxologies, Rom 11:36; 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 1 Tim 1:17), and in Revelation (1:6; 4:9, 11;

5:1213; 7:12; 19:1, 7) ; see Davies, glory, 2:4023.

79 Kittel, 2:244.

80 Ibid., 2:237, 244.

81 H. Hergmann, in EDNT, 1:34; it is found 60 times in the NT, with 22 instances in the

Gospel of John, 12 in Pauls letters, 9 in Luke, 5 in Acts, 4 in Matthew and 1 Peter, 2 in Revelation and 1 in Mark and Hebrews. In a secular usage it can be employed to express the giving of honor to people in

relation to each other in a positive sense (Matt 6:2; Luke 4:15; 1 Cor 12:26) or negatively in the context of

self-exaltation (John 8:54; Heb 5:5; Rev 18:7).

82

Ibid., 1:348.

26

powers are even called doxai in Jude 8 and 2 Peter 2:10.83

In the book of Revelations,

both angels and men give glory to God in unison (Rev 7:1; 19:1).

The Trinitarian Doxa

The New Testament, in contrast to the Old Testament, made a decisive

breakthrough by applying the full weight of the term to the person of Jesus Christ. In

effect, the attribution of doxa to God (Luke 2:14; 19:38; Rev 4:9) finds parallels in

relation to Jesus Christ (Heb 13:21; 1 Pet. 4:11; Rev 5:12f).84

The birth, acts, miracles

(John 1:14, 2:11; 11:4, 40; Col 1:11), transfiguration (Matt 17; 2 Pet 1:17), resurrection

(Rom 6:4) and ascension (John 3:14; 8:28; 12:32, 34) of Jesus speak undeniably of the

glory which belonged to Yahweh in the Old Testament.85

The same glory that was

manifested to Isaiah in his vision of God (John 12:41; cf. Isa 6) is now given to Jesus

(John 1:14).86

Gods glorification is also seen in terms of inter-Trinitarian works of love, as John

depicts the reciprocal glorification of the Father through the Son (13:31; 17:1, 4) and of

the Son through the Father (7:39; 12:16, 23; 13:31; 17:1, 5). The Spirit is also said to

83 Sverre Aalen in The New International Dictionary of New Testament Theology, ed.by

Colin Brown and trans. with additions and revision from the German Theologisches Begriffslexikon Zum

Neuen Testament, ed. by Lothar Coenen, Erich Beyreuther and Hans Bietenhard, (Grand Rapids:

Zondervan Publishing, 1976), 2:46.

84 Ibid., 2:248.

85 Davies, glory, 2:402; Hegermann, , 1:348.

86

Davies, glory, 2:402; W. E. Vines, The Expanded Vines: Expository Dictionary of New Testament Words (Minneapolis, MN: Bethany House, 1984), 483.

27

glorify Christ (John 16:14), which is seen by His work implementing the salvivic power

of Jesus (John 14:12).87

The Participatory Doxa

In the New Testament there is clear sense in which the believers are involved with

Christ in the sharing of His glory. Not only will the righteous shine like the sun (Matt

13:43; cf. Dan 12:23), but they will also share in Christs glorious appearing (Col 3:4)

and will be glorified with Him (Romans 8:17), which is the hope of the believers (Col

1:27). The faithful are to reflect Gods glory in an increasing manner (2 Cor 3:18; 4:6).88

Indeed, because Christ is glorious and because the Christians are found in Him, they also

partake of His glory (Rom 8:18, 21; Phil 3:21; 1 Pet 5:1, 10; Rev 21:11).89

Men were

created for the purpose of giving glory to God (Rom 1:21, 24; 1 Cor 11:7; 12:31; Eph

1:6, 12; 14), but they failed to participate by sinning and therefore lost the doxa (Rom

3:23). The recovering of such participation in Gods glory sums up the hope of salvation

(Rom 5:2; 8:21; Eph 1:18; Col 1:27),90

and is only possible through the free grace of God

87 H. Hegermann, in EDNT, 1:34849; see also John MacArthur, John 1221, The

MacArthurs New Testament Commentary (Chicago: Moody, 2008), 10607. MacArthur writes on John 14:12, in the context of the promise of Gods Holy Spirit given to the believers, When the Lord spoke of His followers performing greater works, He was referring to the extent of the spiritual miracle of salvation.

Jesus never preached outside of Palestine, yet His followers would spread the gospel throughout the world.

Jesus had only a limited outreach to Gentiles (cf. Mark 7:26ff.), but the disciples (particularly Peter and

later Paul) would reach the Gentile world with the gospel; see also Joong Suk Suh, The Glory in the Gospel of John: Restoration of Forfeited Prestige (Oxford, OH: M. P. Publications, 1995), 7173.

88

Vines, Expository Dictionary of New Testament Words, 483.

89

Davies, glory, 2:4023. Davies describes the hope of glory for believers as a partial reality and as an eschatological experience, which is progressively known by believers (2 Cor 3:18; Rom 9:23; 2

Thess 2:14); Vines, Expository Dictionary of New Testament Words, 483.

90

Hegermann, , 1:345.

28

(Rom 3:23f; 9:23; Eph 2:89) manifested in the person of Jesus Christ, who was taken

up in glory (1 Tim 3:16; cf. Jas 2:1; 1 Pet 1:21; 2 Pet 1:27) and will lead many sons to

doxa (Heb 2:7, 9; 3:5; 1:2f; 2:10).91 Yet just as Christ suffered to attain glory, so will be

the path of the faithful (1 Pet 1:612; 2:20f; 4:13; 5:1).92 Ultimately, true salvation is

participation in Gods glorious nature, which is found in Christs image formed into the

believers (Phil 3:21; 1 Cor 15:43f). At the end, the entire world will be renewed and

transformed, to obtain freedom in the glory of God (Rom 8:21).

What is found in the New Testament is a bond, even stronger, between the

revealed glory of God and the fulfillment of salvation history. Union in Gods glory

becomes union with Christ.93

In Christ, through the presence of His Holy Spirit, the

believers not only have an eschatological hope of glory, but also for the present life, as

Paul encouraged the saints to pray so that according to the riches of His glory God may

grant you His Spirit, that you may become strong in the inner man (Eph 3:16). The

filling of God in the believers is only the extension and continuation of this particular

aspect of Gods glory.94 This union in Gods glory begins the process of knowing God,

which is indeed eternal life (John 17:3).

91

Ibid., 1:346.

92

Ibid.

93

Kittel, , 2:250.

94 The glory of God is one that fills. It filled the tabernacle (Ex 40:34), Solomons Temple (1

Kings 8:10), the heavenly Temple seen by Isaiah (Isa 6:1), the millennial Temple of Ezekiels vision (Ezek 43:5), Jesus Christ (John 1:14), the believers (1 Peter 1:8), and He promised will one day fill again the

entire earth (Num 14:21) as it has been the prayer of the saints since the Old Testament (Ps 72:19). This

glory, through the Person of the Holy Spirit, also fills believers (Luke 1:15,41; 67; Acts 2:4; 4:8; 9:17;

29

Shekinah

While Gods Shekinah is not a term found directly in the Scriptures, its usage in

theological discussions has been profuse. This, as we shall argue, has been detrimental to

a clear understanding of Gods glory. Any word that is found with significant usage in the

books of the Bible comes with a rich context, which helps to define the boundaries of its

meaning. Extra-biblical terms, however, come with semantics that cannot be regulated by

the authoritative Word. As a result, if not used wisely, they can be misleading in the

context of theological discussions.

A Proper Definition

The term Shekinah can be a very helpful one, when it is used in its proper context.

The word, in effect, comes from the Hebrew root ,kv which as a verb means to settle,

or dwell, and as a noun dwelling place, place, tabernacle, or also neighbor.95

When God is used as the subject, the verb occurs in relation to God who is said to dwell

on Mount Zion (Joel 4:17), and among His people (Exod 25:8; 29:4546; Num 5:3;

13:9; Eph 5:18) in unity with Christ (Col 2:910). Gods purpose from the beginning was for His glory to spread through the earth, creating a cosmic temple, where he placed His image, whose task was to fill the

earth and to subdue it in such way that the glory of God would over the land as the waters covers the sea;

cf. Hamilton, Gods Glory in Salvation Through Judgment, 73.

95 Gerald H. Wilson, ,kv, in NIDOTTE, 4:111.

30

35:34; 1 Kgs 6:13; Ezek 43:7, 9; Zech 2:1415).96 Walter Kaisers association of the term

with Gods dwelling with Israel gives a perfect definition of how it should be used,

The word for dwell is related to the later concept of Mosaic theology of the Shekinah glory of God wherein the presence of God over the tabernacle was

evidenced by the pillar of cloud by day and the pillar of fire by night.97

From the biblical record, Gods Shekinah represents His dwelling place and continuous

presence with mankind, manifested with theophanic evidence of glory. Its relationship

with Gods glory is valid, but the limitation of its semantics cannot render it a fitting

synonym for Gods kabod or for His doxa, which are used in much broader contexts,

bearing many more implications.

Non-Biblical Semantics

The term Shekinah gained importance as it replaced kabod in later Jewish

literature.98

When in the thirteenth century discussions with Jews revived, many Christian

scholars turned to early Jewish literature, such as the Targums, the Talmuds and Midrash,

to find elements that could further their understanding of their own Christian doctrine,

assuming that faithful unprejudiced Jewish students had insight on the Old Testament.99

96 Ibid.

97

Walter Kaiser, Toward an Old Testament Theology (Grand Rapids, Zondervan Publishing,

1978), 82.

98 Weinfield. dwbk, 7:32.

99

George Foot Moore, Intermediaries in Jewish Theology: Memra, Shekinah, and Metatron.

Analecta Gorgiana (Piscataway, NJ: Gorgias Press, 2007), 2.

31

These studies continued in the following centuries, down to the eighteenth, and many

aspects of these writings became used in developing biblical theology, such as the usage

of Memra for the Word (logos), recognized of speaking of Gods own name and

character, and of Shekinah referring to the second person of the Trinity.100

The dangers of

drawing parallels with such sources, however, lie in the fact that the Jews used

intermediaries, not as direct descriptions of God, but as necessary substitutions to His

transcendence.101

While bearing a close meaning to the glory of God, Shekinah is somehow

understood differently in rabbinic writings, where it stands as the visible sign of the

divine presence, an appearance of reflected radiance from above, and in particular to

bless the pious at their prayers and study of the Law in the synagogue and Rabbinic

school.102

In the Targums the kabod of God is always rendered as honor, worth, or

splendor, a notion that eventually became supplemented by the addition of the word

Shekinah, which grew to be recognized as the key term to describe the brightness

associated with Gods appearing.103 This subtle terminology did not come only as a

primitive association with God and the visible manifestation of Himself, but as a

sophisticated substitution, made in the interests of a delicate antipathy against the

100 Moore, Intermediaries in Jewish Theology, 2.

101 Ibid.

102 Eichrodt, TOT, 2:34.

103

Kittel, 2:245.

32

material presentations of deity.104

Since the writers of the Targums reacted against the

anthropomorphism and anthropopathy of the Bible, they began to use different words to

avoid suggestions of human descriptions of God. So while we read in Exodus 24:10:

there was under His feet as it were a paved work of sapphire the Aramaic version

(Onkelos) reads Under the throne of His glory.105 Thus we see in Cassutos

commentary on Exodus that Gods kabod displays such superiority that it is beyond

mans understanding in his early state.106

As a result., the glory of God became understood in the Aramaic Targums with

three major words: Memra, meaning word, which expresses the invisible presence of God

in man; Yeqara, meaning glory, which expresses the visible appearance of God; finally,

Shekinah, which applies to both the visible and invisible presence of God, especially

when it is conceived not only as a momentary revelation, but as a continuous religious

experience.107

Eventually, the three words gave vogue to Shekinah, as it best described the

diverse shades of meaning of the term, being equally applicable to spasmodic and

continuous, to local and universal, to earthly and heavenly, to visible and invisible. It is

104 Abrahams, The Glory of God, 50.

105 Ibid., 5051.

106 U. Cassuto, A Commentary on the Book of Exodus; trans. by Israel Abrahams, (Jerusalem: The

Magnes Press, 1987), 436; Umberto Cassuto was a rabbi who moved from Florence to teach at the Hebrew

University of Jerusalem during the middle of the 20th Century.

107

Abrahams, The Glory of God, 5152.

33

also for this reason that the Shekinah in Hebrew, like the doxa in Greek, becomes mostly

associated with light.108

While there are many similarities between the rabbinical understanding of

Shekinah and the biblical usage of kabod, there are however some strong differences that

cannot be ignored. For instance, very rarely does rabbinical Judaism speak of the

participation of man in the kabod of God.109

True blessedness, in the rabbinical

understanding is the contemplation of the glory of the Shekinah, not participation in it,

even though it is understood that the redeemed one will shine with God in the

eschaton.110

As a rabbi wrote concerning the life of the righteous in the world to come,

they sit with their crowns on their heads and are refreshed by the radiance of the

shekinah, for it is written (Exod 24:11): They see God, and therefore ate and drank.111

108 Ibid., 52; see also Alan Unterman Shekinah in Encyclopaedia Judaica, edited by Cecil Roth

(Jerusalem: Keter Publishing House, 1972), 14:135051; Interestingly, the concept of light is also found in other Mesopotamian thought, but in a definitely less exclusive sense, as Cassin writes, Dans la pense des Msopotamiens, toute forme intense de vitalit [] se manifeste par une emanation blouissante de lumire (in Mesopotamian thought, all form of intense vitality [] is manifested by a blinding emanation of light); see Cassin, Splendeur Divine, 121. Concerning the relation between doxa and light, it is important to notice that the Greek term was used as an amalgam of many Hebrew terms describing Gods glory, many of those secondary terms being used primarily in poetry. Thus to read in the Greek doxa a

beaming glory which was not fully emphasized in Gods kabod is precarious.

109 Kittel, 2:246.

110 Ibid.

111 Ibid., 2:250; bBer., 34a.

34

Summary

The usage of Shekinah in Jewish writings does not fit our Biblical definition of

Gods glory. On the contrary, we believe that it is partly because of the grafting of such

concept into Christian theology that Gods glory has become vague. In effect, the

Shekinah emphasizes greatly the transcendental aspect of God, found in His light and

sublime appearance, and not as much His immanence and mans ability to know Him

personally. The God of the rabbinical Shekinah is distant, difficult to understand, and

uneasy to describe. This, as we have studied and proven, is contrary to the God of

Scripture who manifests Himself not to confuse people, but to make His character and

purposes known.

A Concise Definition of Glory

A study of key terms concerning the glory of God reveals many common threads

which help us define the concept more precisely. First, the glory of God is similar to the

power of a king. It marks His superiority, authority and legitimacy. Because of His glory,

God enjoys a certain reputation, an unequaled importance, and honor and fame are due to

Him. As king He is the possessor of everything good and lovely, which is manifested in

His beautiful and exalted array. As the God-King, His glory denotes a power beyond

understanding and measurement, yet available to His servants who live humbly before

Him.

Second, Gods glory is also associated with brilliance and light, which display His

purity, otherness and independency. God is the source of radiance, and the manifestation

of His presence is too great to be fathomed. He is awe-inspiring, wonderful, beautiful,

35

elevated and worthy of praise. Its pursuit is the most honorable cause, and in it is found

joy, fulfillment, and unequaled bliss.

Third, seen in His manifestations, Gods glory is ultimately the reflection of His

character and essence. It is who He is, and it cannot be taken from Him. In this regard,

His glory is exclusive. Only the prideful and the arrogant dare to challenge Gods exalted

status by refusing to attribute the honor due to His name, which results in their judgment

and fall. As the reflection of Gods inner being, this glory is also personal. To enjoy it is

to enjoy God, and to know Him personally. As seen in the Trinity, this glory is

communal, relational, and self-giving.

Fourth, Gods glory is Gods self-revelation. It is revealed in Gods appearances,

through His works, His Word, and His felt-presence. When God displays His glory, it

makes Himself known. In this sense, it is cognitive, purposeful and relational. While the

popular usage of the term Shekinah has emphasized the revelation of God through His

felt-presence, it is important to note that Gods glory is also associated with signs and

with His revealed Word.

Fifth, Gods glory demands a response. As the created realm enjoys the world

made by God, which displays His glory through its beauty, order and continual up-

holding and providence, a rightful expectation of praise and righteous living is awaited

from mankind.

Sixth, Gods glory became greater at the revelation of Jesus Christ, who displayed

uniquely the essence of God, performing the works of God and speaking the Word of

God.

36

Seventh, Gods glory begs for participation. Gods purpose in showing His glory

was always to connect with mankind, to dwell with them and be known by them. Gods

glory is to be enjoyed and reflected. Through unity in Christ, believers can grow in their

participation in His glory as they increase in their likeness to Christ and are filled with

His Holy Spirit to obey His Word and work deeds worthy of Him. Participation in Gods

glory begins with salvation.

Finally, Gods glory is eschatological. Although it is revealed to some degree in

this world, it is veiled to some degree because of sin. The hope of believers stands in the

knowledge that they will one day be able to perceive and reflect this glory more fully,

after the return of Christ and the judgment of this world.

37

CHAPTER TWO

OLD TESTAMENT KEY PASSAGE: EXODUS 33:1234:35

Introduction

In our first chapter, we looked at key biblical terms throughout the whole of

Scripture, for the purpose of understanding the key elements present in Gods glory. In

the following chapter we turn to an in-depth study of a single passage, in the context of

the book of Exodus, to confirm our initial conclusions. As we look at the kabod of God in

this pericope, we will continue to show evidence that Gods glory is understandable,

knowable, personal, relational, tangible and again centered on the very Person of Jesus

Christ.

General Context

Within the Old Testament, the most revealing manifestations of Gods glory are

found in the books of Exodus and Ezekiel.1 Indeed, both books are important, as in the

first we see Gods glory coming down to dwell with mankind, and in the later we see this

same glory departing.2 The book of Exodus serves as an important landmark in biblical

1 Oswalt, dbk, TWOT, 1:427.

2 Gods glory, visible in nature (Ps 19:1), had also been in the Garden of Eden, a Temple

Garden as Kline phrased it; see Meredith G. Kline, Kingdom Prologue: Genesis Foundations for a Covenantal Worldview (Eugene, OR: Wipf and Stock, 2006), 48. Indeed, for God the whole earth is a

sanctuary (Isa 66:1). Beale describes, The same Hebrew verbal from (stem) mithallek (hithpael) used for Gods walking back and forth in the Garden (Gen 3:8), also describes Gods presence in the tabernacle (Lev 26:12; Deut 23:14; 2 Sam 7:67); see G.K. Beale, The Temple and the Churchs Mission: A Biblical

38

theology as herein we find God expressively stating His desire to dwell with Israel. Gods

purpose was to have a place where He could speak to His people and be met, in His Most

Holy Place (Exod 25:22; 26:34), as part of a covenant ratified with Israel (Exod 24). The

covenant was quickly jeopardized by Israel who had failed to be solely consecrated to

Yahweh in Egypt (Ezek 20:110) and sinned again by creating a Golden Calf (Exod 32).

God, who had manifested Himself and His glory at Sinai (Exod 24:1618), was now

telling Moses that He would send an angel to give them the promised land, but that He

Himself would not go up with the people, lest He would consume them (Exod 33:3).

Confused and heart-broken, the coming section unfolds Moses desperate plea to the

Lord to find assurance of His presence with His people and the true identity of this angel

that will lead the people.3 Moses plea, Show me your glory! is found at the center of

one of the most informative sections of the OT concerning Gods revelation of His glory.

Gods Kingly Glory

The kingly glory of Yahweh is seen in this section in the very plea of Moses. The

prophet, in his request, displays both his trust in Gods lordship, as well as his confidence

Theology of the Dwelling Place of God (Downers Grove, IL: InterVarsity Press, 2004), 66; cf. Dan Lioy,

Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture. New York: Peter

Lang, 2010, 1011. Abraham also experienced Gods heavy presence during his sleep (Gen 15:12); Wenham describes the deep sleep, fear and darkness as all suggesting awe-inspiring divine activity (cf. Gen 2:21; Isa 29:10; Exod 10:21, 22; 14:20; 15:16; 23:27; Deut 4:11; Josh 2:9); see also Gordon J.

Wenham, Genesis 115, WBC (Waco, TX: Word Books, 1987), 33132. Gods presence was known and feared by Job (23:15), and God also manifested Himself by appearing to Isaac and Jacob (Gen 26:2; 35:9).

3 Martin Noth, Exodus, a Commentary, OTL (Philadeplphia: Westminster Press, 1962). 257;

Nahum M. Sarna, Exodus, JPSTC (Philadelphia : The Jewish Publication Society, 1991), 213.

39

in the benevolence of the suzerain. The very posture of Moses, at the appearing of the

King, in bowing down, confirms his understanding of his relationship with God, that of a

servant (Exod 34:8). 4

Early in the book of Exodus, Gods kingship was called into question by another

ruler, Pharaoh. He asserts, arrogantly, Who is the Lord, that I should obey Him by

letting Israel go? (Exod 5:2). The Egyptians provocative challenge is taken up by God,

as the next chapters unfold a battle of the kings in which Yahweh proves to be victorious,

and Pharaoh to concede (Exod 10:16).5 Gods triumph is then recorded in a chorus, which

concludes, The Lord will reign forever and ever (Exod 15:18).

The Lord will reign indeed. But for Israel to be blessed, they would need to

submit to His rule, something with which they struggled. As we turn to Exodus 3334,

we see Moses, as the ambassador of the people, come to God to plea for grace and mercy,

because of the rebelliousness of Israel. Gods kingly glory is then displayed in His power

to renew the covenant made with His people; not a covenant between equals, but very

much like other ancient ones where an alliance would be stipulated between a suzerain

and vassals.6

Thus we see reiterated in the renewal of the covenant (Exodus 34:1417) the first

commandments of Exodus 20:36 affirming the idea of absolute faithfulness as necessary

4 Edwin Yamauchi, hwj, in TWOT, 1:26768.

5 Eugene H. Merrill, Everlasting Dominion: a Theology of the Old Testament (Nashville, TE:

Broadman and Holman Publishers, 2006), 43.

6 F. Charles Fensham, Clauses of Protection in Hittite Vassal-Treaties and the Old Testament,

VT 13, No.2 (April 1963), 134.

40

for the continuation of the alliance.7 The Kings military power and protection are also

asserted and acclaimed, with the promise of conquest of foreign nations (Exod 34:11),

under the stipulation of continual obedience and submission (Exod 34:32).8 As the God-

King, Yahweh not only displays the authority and status sufficient to promise military

victory and protection, but also reminds Moses of His true benefactor nature, that of a

good King (Exod 33:10)9, and of His power to do marvelous works, awesome (or

dreadful)10 in nature and unprecedented in history (Exod 34:10). As the supreme King

His rule guarantees the richest blessings on earth, on the grounds of undefiled

commitment.

Gods Beaming Glory

The second aspect of Gods glory that we see is that of His beaming glory,

although the flow of the text puts it in such a way that it is proven to be of secondary

importance in contrast to Gods revelatory glory. The passage does not focus as much on

the physical aspect of Gods manifestation as it does on the message announced,11 and

even Moses face is said to shine not because of the Shekinah, but because he had been

7 Ibid., 13839.

8 Ibi