Since glory is one of the greatest themes related to God and to heaven, it is important that its outreach should be understood so far as human minds may proceed to comprehend. It would be natural enough to conceive of glory as some supernal illumination with an appeal to the range of human vision, but it rather includes the ecstatic state of mind and physical enjoyment which belong to celestial realms.
In the case of the boundless glory of God, it is said to be both essential or intrinsic and declarative. As for that glory which is called intrinsic or essential, it may be observed that, regardless of any recognition of it on the part of creatures, God is Himself a glorious being. Glory belongs to Him as light and heat belong to the sun. It therefore becomes a misrepresentation of infinite proportions to withhold from God a worthy acknowledgment of His glory. An injustice is forced upon Him if the entire universe of created beings does not ascribe to Him that essential glory. To fail to do so is to "lie, and do not the truth" (cf. 1 John 1:6). The declarative glory of God, on the other hand, is that which His creatures may accord to Him. Unfallen angels and the redeemed in heaven declare His praises forever. Only fallen angels and members of this fallen race withhold glory from God. Such indignity and insult shall be accounted for to Him alone. It is this rebellion within God's universe which the Son of God will judge in time to come.
Of the essential glory of God, again, it may be said that His glory is concentrated in Himself. It is because of what He is that glory belongs to Him and only Him. Respecting the declarative glory, furthermore, it may be stated that all His creation, as all His works, declare to a certain degree that glory— "The heavens declare the glory of God" (Ps. 19:1). However, that which concerns the child of God more particularly is the essential glory itself for it will be that which he must ascribe to Him as rightfully His, and this is not difficult to do at all in the light of what He is and has revealed Himself to be.
Beyond all that Solomon's glory typified, Christ's earthly glory will be supreme when He sets up the kingdom on earth.
Essentially, the New Testament use of the word glory is of a place and not an estate. God, for example, is now "bringing many sons unto glory" (Heb. 2:10). When Christ shall appear in glory, then shall His Bride appear with Him all glorious herself (Col. 3:4). Doubtless glory is the same location as that to which Christ referred when He said in John 14:1-3, "I go to prepare a place for you."
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