What the Bible says about
(From Forerunner Commentary)
This thought, with John 17:3, gives us a precise idea of how important knowing God is from His point of view. His evaluation of the relative value of things ought to be of great importance to us. Carnal men look to their riches as their glory. "Riches" can be understood as anything achieved through natural means: money; political power; athletic, artistic, or academic success; etc. "Glory" indicates what brings honor and acclaim and thus a strong sense of well-being, self-esteem, and confidence. From God's perspective, then, the knowledge of Him and His purpose is by far man's most important glory. It has more value than any human, material riches an individual might labor and sacrifice to obtain.
John W. Ritenbaugh
Seeking God (Part One): Our Biggest Problem
The title "Christ the Lord" would probably have been said as "Messiah Adonai" in the Aramaic that these shepherds spoke. This is a not-so-subtle intimation that this newborn child was not only the promised Messiah, but also the One known as "the Lord" in the Old Testament. The angel is not merely announcing the birth of a special baby in Bethlehem but that God had been born as a human being (Matthew 1:23; John 1:14)!
In verses 13-14, Luke writes: "And suddenly there was with the angel a multitude of the heavenly host praising God and saying: 'Glory to God in the highest, and on earth peace, goodwill toward men!'" Here appears another BOOM! in the evangelist's narrative. Suddenly, there was not just one angel in the glory of the Lord, but a whole host of them all around the quivering shepherds. Not only were they visible, they were singing as only angels can, praising God. Their presence heightens the importance of the announcement.
The angels are obviously overjoyed that this greatly anticipated event in God's plan had finally taken place. Another huge step in God's purpose had been accomplished. Note, too, that this was not just a small, heavenly choir but the heavenly host that appeared in full force. God's vast army came to add their voices to the announcement that their great Captain had just been born!
The hymn they sang, "Glory to God in the highest, and on earth peace, goodwill toward men!" requires some explanation. Glory is the Greek word dóxa, which means "praise, recognition, honor, worship"—the height of reverence and adulation that we could give or say to God. "In the highest" is a somewhat controversial phrase in that, as a superlative, it could modify either "glory" or "God." Thus, it could refer to the highest glory or the highest God (or even God in the highest heaven). There is a possibility that in the Aramaic, the words the angels sang may have been "Glory to the Most High God," since that is a common title of God in the Old Testament.
They also sing of peace on earth. One of Christ's titles is "The Prince of Peace" (Isaiah 9:6), and He who had just been born would eventually bring peace on earth. He would do it first through His sacrifice, making peace between God and sinful man (Romans 5:1), and later He would return in glory, bringing peace to the earth with the sword (Revelation 19:11-21). He will have to impose peace at His second coming, but once He does, the earth will have real peace. Only through the birth of God's Son in Bethlehem could the process of bringing true peace to the earth begin.
The final words in the angels' song are "goodwill toward men," a long-disputed phrase. However, most modern experts in Greek agree that the whole clause should be translated, "Peace on earth among men of His good pleasure." This implies that God was bringing peace and joy especially and specifically to those to whom He had granted favor or extended grace.
During the Passover sermon Jesus gave His disciples, He says, "Peace I leave with you. My peace I give to you" (John 14:27). His disciples, numbering a mere 120 (Acts 1:15), were the only ones who could really experience peace because they comprised the extent of those with whom God had found favor. Yet, within days, thousands more had been converted, and God's peace began to expand. Real peace, a fruit of God's Spirit (Galatians 5:22), can only be produced in those in whom God's Spirit dwells (Romans 8:14). Right now, members of God's church are the only people on earth who can really have godly peace on earth because "unto us a Child is born. Unto us a Son is given" (Isaiah 9:6).
We are the "men of His good pleasure." Jesus tells His disciples in Luke 12:32: "Do not fear little flock, for it is your Father's good pleasure to give you the kingdom." We are the ones who have this favor from God. The angels' song is a declaration to us that God is with us, just as He was with Mary when He overshadowed her (Luke 1:35). As spiritual Israel and spiritual Zion, we are the apple of His eye (Deuteronomy 32:9-10; Zechariah 2:7-8), and He will do all He can to bring us to salvation and into His Kingdom.
These passages mean so much more than what we usually see in a Christmas pageant, a nativity scene out on the town common, or hear in a catchy jingle. What we see in these announcements are elements of the way God works, and they should strengthen our faith in Him and what He is doing. They should solidify our hope in the resurrection because, not only did the Father bring His Son into the world just as prophesied, but He also guided Jesus through a perfect human lifetime to His sacrificial death for us all, resurrecting Him from the grave exactly three days and three nights later, as Jesus had said was the only sign of His Messiahship (John 2:18-22).
That glorious Holy One ascended to heaven and now sits at the right hand of God as our High Priest. He is the Head of the church and our soon-coming King. He promises us, "I will never leave you nor forsake you" (Hebrews 13:5), as well as, "And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also" (John 14:3). He now awaits the word from His Father to return to this earth to set up His Kingdom. What great confidence we can have that all this will happen as planned, and we will be part of it!
As the angels sang to the shepherds in the field, "Glory to the Most High God and peace on earth among those He favors!"
Richard T. Ritenbaugh
The Birth of Jesus Christ (Part Two): Nativity
"The Word" in this passage is translated from the Greek logos, which means "spokesman," "word," or "revelatory thought." It is a name there used for an individual Personage. But who or what is this Logos? Notice the explanation in verse 14:
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."
When he was born as Jesus Christ, he was flesh and blood, materialistic, and could be seen, touched, and felt. But what was he? As God—as the Logos? That is answered in John 4:24, "God is a Spirit," and spirit is invisible. We know what was his form and shape as the human Jesus. But of what form and shape was He as the Word?
The Word, then, is a Personage who was made flesh—begotten by God, who through this later begettal became his Father. Yet at that prehistoric time of the first verse of John 1, the Word was not (yet) the Son of God. He divested himself of his glory as a Spirit divinity to be begotten as a human person. He was made God's Son, through being begotten or sired by God and born of the virgin Mary.
So here we find revealed originally two Personages. One is God. And with God in that prehistoric time was another Personage who also was God—one who later was begotten and born as Jesus Christ. But these two Personages were spirit, which is invisible to human eyes unless supernaturally manifested. Yet, at the time described in verse one, Jesus was not the Son of God, and God was not His Father.
Herbert W. Armstrong (1892-1986)
Fully Man and Fully God? (2001)
Except within the context of a passage, the Bible never clearly defines worship, yet understanding what it is is critical. God is even now measuring His Temple and its altar to see who worships there in truth (Revelation 11:1-2). We are the temple of God, so we are being measured to see if we are truly worshipping God or not.
The thesaurus gives these synonyms for worship: adulate, honor, glorify, edify, deify. The Greek word most often translated "worship" is proskuneo, meaning "to kiss, make obeisance, reverence." Strong's defines it as "to fawn or crouch to, i.e. (literally or figuratively)prostrate oneself in homage (do reverence to, adore)." The picture of being prostrate or bowed down is often associated with worship.
In the Old Testament, the Hebrew word for "worship" is shachah, defined as "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)." This word is also translated in the Authorized Version as "bow down, crouch, fall down, humbly beseech, do obeisance, do reverence, make to stoop, worship."
Worship, then, is reverencing God, adoring, honoring, and bowing down before Him. But a deeper study of worship shows that it is more a thing of the heart and mind than a physical action or position. Jesus says worshippers worship Him in vain when "their heart is far from Me" (Matthew 15:8).
Perhaps we can say worship means havinga bowed-down head and heart as we adore and revere our Maker! It is an attitude of totally and unconditionally surrendering to the One we call our Master, our Lord, our God. Mere words are not enough! Many call Jesus "Lord, Lord," yet He will claim not to know them, for their actions are not those of one who really knows Him (Matthew 7:21-23) or has totally submitted to God and His way. This is why Paul testifies before Felix, the procurator of Palestine, "But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers. . ." (Acts 24:14).
Worshipping thus becomes a relationship with our holy God, characterized by a bowed-down heart in total surrender. It reflects one poor in spirit and one who mourns as he recognizes his abject spiritual bankruptcy. As we bow our hearts and heads to God in worship, crying out for mercy and to be filled with God's attitudes, we are comforted and filled.
Bowing and worshipping go hand in hand in many verses in the Bible. Satan tries to get our Savior to "fall down and worship" him, but Jesus angrily replies, "Away with you, Satan! . . . 'You shall worship the LORD your God, and Him only you shall serve'" (Matthew 4:9-10). David urges us to "worship and bow down; let us kneel before the LORD our Maker" (Psalm 95:6). When Abraham's servant sees how well God has blessed his quest to find a wife for Isaac, "he worship[s] the LORD, bowing himself to the earth" (Genesis 24:52).
When Job hears the horrific news of the total loss of everything he once enjoyed, including all his children, he does what many would consider an unusual thing: "Then Job arose and tore his robe and shaved his head, and he fell to the ground and worshipped" (Job 1:20). What an example of faith!
After Solomon dedicates the new Temple to God in prayer, the people worship: "When all the children of Israel saw how the fire came down, and the glory of the LORD on the temple, they bowed their faces to the ground on the pavement, and worshiped and praised the LORD" (II Chronicles 7:3). The same acts of worship are repeated in King Hezekiah's day, as "all who were present with him bowed and worshiped" (II Chronicles 29:29).
Acts of worship like this often occur in heaven itself:"And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, 'Amen! Alleluia!'" (Revelation 19:4).
Perhaps this partly explains why worship is not deeply imbedded in our thinking. People in our independent, me-first, Western society dare not be caught on their knees in public - anywhere, anytime! Other cultures literally bow the head in deference to an older or titled person. We seldom see that here. Muslims the world over will spontaneously prostrate themselves - with foreheads on the ground - five times a day when they are called to prayer. In the Western world such demonstrations of worship are rare.
What would we think of a worship service where every person present bowed down so low that their faces touched the ground? Would this feel right? Would we be comfortable doing it? Would we believe this to be "overboard"? Yet that is often how our forefathers in Israel worshipped God.
When done properly, if we truly understand worship, this attitude of a bowed-down heart and head permeates everything we do. We seek to do God's will. We ask, "What would Jesus do?" in every situation. We do all for the glory of God, and in this sense, everything we do becomes either an act of worship - or of desecration.
The Bible also teaches there are specific times when God's people should worship. For example, Abraham tells his servants as he traveled the last few miles before sacrificing Isaac: "Stay here with the donkey; the lad and I will go yonderand worship, and we will come back to you" (Genesis 22:5). In one sense we could say Abraham had been worshipping all along the way to Moriah, yet he states he was going to a specific point, at a specific time and place to worship. Similarly, after traveling many miles for many weeks, the magi tell King Herod they had come to worship the Child born to be King of the Jews (Matthew 2:2).
Worship, then, is a constant attitude of yieldedness and humility before God, but there are certain times and occasions when we worship pointedly and in earnest.
He says He had glorified the Father. Since the Son has returned to the Father in heaven, and the church is formed and joined to the Son as one organism, the church now has the responsibility to glorify the Father. How? By becoming one with Him just as the Son was—by the power of God's Spirit given to us.
Christ glorified the Father by successfully completing the work the Father gave Him to do. He qualified to be our Savior, Redeemer, and High Priest, and along the way, He preached the gospel to others. Our responsibility is to yield to Him, allowing Him to form us into His image by growing, overcoming, producing fruit, and carrying out the works of the church as He assigns them.
John W. Ritenbaugh
All in All
Whatever this glory is that He asks to be restored, it is something He did not have as a human, but He did have when He truly was fully God. He had it before He was born of Mary, did not have it during His physical life, and had it returned to Him upon His resurrection and ascension.
In the New Testament, glory is used in the sense of anything that brings honor and praise upon a person. It can be one's works, attitude, manner of living, skill, strength, wisdom, power, appearance, or status. Some or all of these could be included within the framework of Christ's request. The Bible does not clarify or expand on what He specifically meant, but whatever it was, it was lacking in Him while He was human. Therefore He could not have been "fully man and fully God."
John W. Ritenbaugh
Fully Man and Fully God?
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