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So the word for a visible effulgence or emanation of light in the places to be seen in Exod. xvi. 12, and xxiv. 16, 17, 23, and xl. 34, 35, and many other places. The word glory, as applied to God or Christ, sometimes evidently signifies the communications of God's fulness and means much the same thing, with God’s abundant and exceeding goodness and grace. So Eph. ii, 16. “That he would grant you, according to the riches of his glory, to be strengthened with might, by his spirit in the inner man.” The expression, “According to the riches of his glory,” is apparently equivalent to that in the same epistle, chap. i. 7. * According to the riches of his grace.” And chap. ii. 7. “The exceeding riches of his grace in his kindness towards us, through Christ Jesus.” In like manner is the word glory used in Phil. iv. 19. “But my God shall supply all your need, according to his riches in glory, by Christ Jesus.” And Rom. ix. 23. “And that he might make known the riches of his glory, on the vessels of mercy.” In this, and the foregoing verse, the apostle speaks of God’s making known two things, his great wrath, and his rich grace. The former, on the vessels of wrath, verse 22. The latter, which he calls the riches of his glory, on the vessels of mercy, verse 23. So when Moses says, “I beseech thee shew me thy glory;” God, granting his request, makes answer, “I will make all my goodness to pass before thee.” Exod. xxxiii. 18, 19.”
* Dr. Goodwin observes (Vol. I. of his works, Part ad page 166) that riches of grace are called riches of glory in scripture. “The scripture,” says he, “speaks of riches of glory in Eph. iii. 16. “That he would grant you according to the riches of his glory;" yet eminently mercy is there intended : For it is that which God bestows, and which the apostle there prayeth for. And he calls his mercy there his glory, as elsewhere he doth, as being the most eminent excellency in God. That in Rom: ix. 22, 23, compared, is observable. In the 22d verse where the apostle speaks of God's making known the power of his wrath, saith he, “God willing to shew his wrath, and make his power known.” But in verse 23d when he comes to speak of mercy, he saith, “That he might make known the riches of his glory, on the vessels of mercy.”
What we find in John xii. 23–32, is worthy of particular notice in this place. The words and behavior of Christ, which we have an account of here, argue two things.
1. That the happiness and salvation of men, was an end that Christ ultimately aimed at in the labors and sufferings he went through, for our redemption (and consequently, by what has been before observed, an ultimate end of the work of creation.) The very same things which were observed be. fore in this passage (Chafter 2d., Section 3d) concerning God's glory, are equally, and in the same manner observable, concerning the salvation of men. As it was there observed, that Christ in the great conflict of his soul, in the view of the near approach of the most extreme difficulties which attended his undertaking, comforts himself in a certain prospect of obtaining the end he had chiefly in view. It was observed that the glory of God is therefore mentioned and dwelt upon by him, as what his soul supported itself and rested in, as this great end. And at the same time, and exactly in the same manner, is the salvation of men mentioned and insisted on, as the end of these great labors and sufferings, which satisfied his soul, in the prospect of undergoing them. Compare the 23d and 24th verses ; and also the 28th and 29th verses; verse 31, and 32. And,
2. The glory of God, and the emanations and fruits of his grace in man's salvation, are so spoken of by Christ on this occasion in just the same manner, that it would be quite unnatural, to understand him as speaking of two distinct things. Such is the connexion, that what he says of the latter, must most naturally be understood as exegetical of the former. He first speaks of his own glory and the glory of his Father, as the great end that should be obtained by what he is about to suffer; and then explains and amplifies what he says on this in what he expresses of the salvation of men that shall be obtained by it. Thus in the 23d. verse he says, “ The hour is come that the Son of Man should be glorified.” And in
what next follows, he evidently shews how he was to be glori
fied, or wherein his glory consisted: “Verily, verily I say unto you, except a corn of wheat fall into the ground, and die,
it abideth alone; but if it die, it bringeth forth much fruit.”
*Here may be remembered what was before observed of the church's being so often spoken of as the glory and fulness of Christ.
ture put for comfort, joy, happiness, and for good in general.” Again, the word glory, as applied to God in scripture, implies the view or knowledge of God’s excellency. The exhibition of glory, is to the view of beholders. The manifestation of glory, the emanation or effulgence of brightness, has relation to the eye. Light or brightness is a quality that has relation to the sense of seeing : We see the luminary by its light. And knowledge is often expressed in scripture by light. The word glory very often in scripture signifies orimplies honor, as anyone may soon see by casting his eye on a concordance.f. But honor implies the knowledge of the dignity and excellency of him who hath the honor. And this is often more especially signified by the word glory, when applied to God. Numa. xiv. 21. “But as truly as I live, all the earth shall be filled with the glory of the Lord.” i. e. All the earth shall see the manifestations I will make of my perfect holiness and hatred of sin, and so of my infinite excellence. This appears by the context. So Ezek. xxxix. 21 23. “And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God. And the heathen shall know, that the house of Israel went into captivity for their iniquity.” And it is manifest in many places, where we read of God's glorifying himself, or of his being glorified, that one thing directly intended, is a manifesting or making known his divine greatness and excellency.
* Isa. vi. 3. “Holy, holy, holy is the Lord of Hosts, the whole earth is full of his glory.” In the original, “His glory is the fulness of the whole earth:” Which signifies much more than the words of the translation. God's glory, consisting especially in his holiness, is that, in the sight or communications of which, man's fulness, i.e. his holines sand happiness, consists. By God's glory here, there seems to be respect to that train, or those effulgent beams that filled the temple: These beatns signifying God's glory shining forth, and communicated. This effulgence or communication is the fulness of all intelligent creatures, who have no fulness of their own.
* See particularly Heb. iii. 8.
- Again, glory, as the word is used in scripture, often signifies or implies fraise. This appears from what was observed before, that glory very often signifies honor, which is much the same thing with praise, viz. high esteem and respect of heart, and the expression and testimony of it in words and actions. And it is manifest that the words glory and fraise, are often used as equivalent expressions in scripture. Psal. 1. 23. “Whoso offereth praise, glorificth me.” Psal. xxii. 23. “Ye that fear the Lord, praise him ; all ye seed of Israel, glorify him.” Isa. xlii. 8. “My glory I will not give unto another, nor my praise to graven images.” Verse 12. “Let them give glory unto the Lord, and declare his praise in the islands.” - Isa. xlviii. 9 11. “ For my name’s sake will I defer mine anger ; for my praise will I refrain for thee.... For mine own sake will I do it; for, I will not give my glory unto another.” Jer. xiii. il. “That they might be unto me for a people, and for a name, and for a praise, and for a glory.” Eph. i. 6. “To the praise of the glory of his grace.” Verse 12. “To the praise of his glory.” So verse 14. The phrase is apparently equivalent to that, Phil. i. 1 1. “Which are by Jesus Christ unto the praise and glory of God.” 2 Cor. iv. 15. “That the abundant grace might, through the thanksgiving of many, redound to the glory of God.” It is manifest the firaise of God, as the phrase is used in scripture, implies the high esteem and love of the heart, exalting thoughts of God, and complacence in his excellence and perfection. This must be so manifest to every one acquainted with the scripture, that there seems to be no aeed to refer to particular places. It also implies joy in God, or rejoicing in his perfections, as is manifest by Psal. xxxiii. 2. “ Rejoice in the Lord, O ye righteous, for fraise is comely for the upright.” How often do we read of singing fraise 2 But singing is commonly an expression of joy. It is called, making a joyful noise. Psal. lxvi. 1, 2, and xcvi. 4, 5. And as it is often used, it implies gratitude or love to God for his benefits to us. Psal. xxx. 12, and many other places. Vol. VI. P