Glorified With Jesus

"Father, that which thou hast given me, I will that, where I am, they also may be with me; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world." (John xvii. 24 R.V.)

It is important to note that this high-priestly prayer was made only a few days before Jesus would ascend from the sepulcher to the throne of the universe. In his forecast of that hour he saw there would be one drawback to his supreme happiness, one void which all the hosts of heaven casting their crowns at his feet could not fill. The angels and archangels, the seraphim and cherubim cannot on that coronation day compensate for the absence of his human spiritual kindred who have suffered with him on the earth. They must be glorified with him. The redeemed ones, formerly the objects of his compassion, but now the objects of his complacent love and delight, must be near him, not on distant thrones made vacant by the fall of Lucifer and his rebellious host, but close to his side. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."

This tallest promise in God's book is a monument to the love of Christ to believers too high for my poor intellect to climb. The very thought makes my head swim. Whenever I read this promise I am inclined to say "O blessed Master, this honor is too great for me." It is indeed a "weight of glory" so heavy as almost to stagger my faith. Is there not some various reading of the manuscripts or some error in the English version? Are not these words a gloss, a marginal penciling of some enthusiastic monk of the Middle Ages, which has accidentally been copied by some honest transcriber? Did not the correct reading omit the words "he shall sit on my throne" and have instead "he shall kiss my feet"? I ransack my library and search all the critical editions of the Greek testament and the Variorum Bible and find no various reading or rendering. I will no longer doubt, but will accept with tears of joy this greatest promise ever sounded in the ears of mortals, or ever written in human language.

There is no hint in the Bible that any other order of spiritual intelligences are invited to share the throne of universal empire. This honor is reserved for the royal family, his human disciples, alone. Nevertheless there is a wonderful fitness and congruity in this consummation of their honor and happiness. It is appropriate that the blood relatives should share the dignity and glory when one of the family is inaugurated as a supreme ruler.

The mothers of two at least of our recent Presidents, Garfield and McKinley, were with them when their sons were inducted into the highest office on the earth. Brothers and sisters, sons and daughters, cousins and more distant kindred, fellow soldiers and schoolmates are not out of place as favored spectators in such a scene. Jesus Christ is a real man, not a semblance, a phantom, but a perfect man having a human soul and a material body. He is my brother, bone of my bone and flesh of my flesh. His glorification has refined and sublimated his body, not destroyed it. Son of man he was born; son of man he died; son of man he arose and ascended; son of man he will come in his glory to raise the dead, both the just and the unjust. Paul is careful to state to the astonished Athenians on Mars Hill that God will judge the world by a man, "that man whom he hath ordained." A man will forever sway the scepter of universal dominion.

— edited from Jesus Exultant (1899) Chapter 4.

When Was Jesus Glorified?

QUESTION: When was Jesus glorified?

ANSWER: To glorify God or Christ is to make him known and acknowledged as being all that he claims to be. Christ is spoken of several times as being glorified (John 12:28; 13:31; 17:10); but in his prayer in John 17:1 he still prays for glorification. We infer that his body was not changed by his resurrection, it still being flesh and bones. (Luke 24:39). This glorification occurred after leaving the earth. It was too dazzling for mortals to see; it almost killed Saul of Tarsus and John (Acts 9:4; Rev. 1:17).

— Steele's Answers p. 189.

The Post-Resurrection Christ

QUESTION: (1) Why did not the disciples know Christ when he arose from the dead? (2) Did he have a glorified body?

ANSWER: The visible presence of supernatural power produces an instinctive chill in the spinal column, such as the sudden appearance of one known to be dead and buried, entering the room without opening the door, probably bloodless and pale as a ghost (see Bengel on Heb. 12:24,) in mysterious robes. This would startle the most courageous men. In the case of two disciples it is said "their eyes were holden (restrained) that they should not see him." (2) We do not know when his body met with the change called glorification. It is probable that it took place after his ascension. The only one who has since seen him was Saul near Damascus. The vision of dying Stephen and that of John in the Revelation were subjective, or in a trance. Christ's glorified person is too dazzling for mortals to see. It almost killed Saul.

— Steele's Answers p. 157.

The "Creature"?

QUESTION: What is "the creature" in Rom. 8:19-21, "For the earnest expectation of the creature waiteth for the manifestation," etc.?

ANSWER: The Am. Revision puts "creation" for creature. All physical nature bears the scars of the primal curse pronounced on the sin of the world. But it is probable that Paul was having in mind more especially himself and his fellow-believers in Christ who were awaiting their glorification in the general resurrection of the dead, when soul and body will wear his glorious image. The meaning of "creature" here is a battle ground for critics. Alford in his notes exhibits six different definitions.

— Steele's Answers p. 141, 142.