The Glory of God

The glory of God is the great aim of all his works, especially in the gospel. For the classic Reformed and Puritan authors, this means that salvation is arranged so that no human being can boast, and every crown is cast before God's throne. The doctrine matters because it shapes how we preach Christ, how we understand faith, how we endure weakness, and how we live and die to the Lord. If we miss God's glory, we miss the heart of the gospel itself.

God's glory is the chief design of salvation

Jonathan Edwards is especially clear that the gospel's chief design is to exalt the freedom and riches of grace. He argues that any scheme of justification that diminishes God's grace must be rejected, because the gospel's declared design is to exalt the freedom and riches of grace (Romans 4:16). For Edwards, the exercising and magnifying of free grace in the gospel contrivance for justification and salvation of sinners is its chief design and chief glory. The exercising and magnifying of free grace in the gospel-contrivance for the justification and salvation of sinners, is evidently the chief design of it. And this freedom and riches of grace in the gospel is every where spoken of in Scripture as the chief glory of it Jonathan Edwards, “Justification by Faith Alone”

Matthew Henry agrees, showing that the apostle Paul argues from two things: man's guiltiness proves we cannot be justified by works of the law, and God's glory proves we must be justified by faith (Romans 3:19–31). Henry adds that justification by faith, not works, excludes human boasting and gives all glory to God (Romans 3:27). Faith is a self-emptying, dependent grace that casts every crown before God's throne, so it excludes boasting. faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified Matthew Henry, “Exposition of the Old and New Testaments”

Charles Spurgeon presses the same point in his own way. Because salvation is entirely God's work, all praise belongs to God alone, not to man (Romans 3:27). The gospel levels all human boasting by killing everything in which man glories, because what man thinks is good is often an abomination in God's sight (Romans 3:27). Spurgeon even says that anything done to save oneself is selfish and therefore not truly good in a Scriptural sense (Romans 3:27). The three authors are united here: if salvation depended even partly on human virtue or effort, God would share his glory with creatures. But the gospel excludes boasting so that God alone is exalted.

Faith gives glory to God

Faith is not merely the instrument of justification; it is the grace that above all others gives glory to God. Matthew Henry states this plainly: faith is chosen as the prime condition of justification because it is the grace that above all others gives glory to God (Romans 4:22). Abraham's strong faith gave glory to God, because faith honors God by trusting his word and sealing his truthfulness (Romans 4:20). Henry also notes that God honors great faith because great faith gives honor to God (Romans 4:20).

Spurgeon develops this with pastoral warmth. Abraham's unquestioning confidence brought glory to God by making him a witness to God's faithfulness (Romans 4:20). Abraham's full conviction that God would fulfill His promise produced cheerfulness, contentment, and sacred joy that glorified God before others (Romans 4:21). Spurgeon also makes a striking point: a guilty sinner who believes that Jesus can save him brings great glory to God, even more in a certain sense than a living saint (Romans 4:19–21). The more guilty a sinner feels, the more he can glorify God by believing that God can forgive and renew even such a guilty one (Romans 4:16). Sinners should trust God's promise to save every believer even without joy, peace, or signs, because trusting God's bare Word glorifies Him (Romans 4:16).

Edwards adds a deeper dimension by showing that the saints in heaven thank Christ for purchasing heaven and redeeming them to God, not merely for giving them opportunity to earn it themselves (Revelation 5:9). Faith, then, is not a work that merits salvation but a receiving of what Christ has purchased. It glorifies God because it looks away from self and rests entirely on Christ.

Christ's work and exaltation display God's glory

The cross and the resurrection are God's great public display of Christ as the propitiation for sin. Spurgeon says that God the Father publicly displayed and made conspicuous Christ as the propitiation for sin (Romans 3:25). The cross was God's great public exhibition of Christ as the propitiation for sin to all people (Romans 3:25). Christ's ascension to the right hand of God was a second proof that the Father accepted his ransom work (Romans 3:24). Christ's triumphant entry into heaven displayed his victory over death and hell, and the Father welcomed him as the one who finished the work given to him. Do you think you see him, with hell at his chariot- wheels, with death dragged as a captive through the royal streets of heaven? Oh, what a spectacle was there that day! No Roman warrior ever had such a triumph; none ever saw such a majestic sight Charles Spurgeon, sermon “Justification by Grace” Christ would not have received such honor in heaven unless the Father had accepted the ransom price he paid (Romans 3:24).

Edwards emphasizes the infinite honor that Christ brought to God. It was infinitely honorable to God that a person of infinite dignity adored and obeyed him as his God, more than any mere creature could do (Hebrews 5:8, John 8:29). Christ's obedient death was the main act by which he purchased his own exaltation and reward (Philippians 2:8–9). Here Edwards and Spurgeon agree: the Father's acceptance of Christ's work is seen in his exaltation, and that exaltation redounds to God's glory.

Henry adds that God commended and magnified his love by giving an unparalleled instance of it, designed to win and endear sinners through the Holy Spirit (Romans 5:8). God chooses to save people when they are without strength so that his own power and grace are magnified (Romans 5:6). The cross, then, is not only the ground of salvation but also the supreme revelation of God's glory.

Preaching must set forth Christ for God's glory

Because God has publicly set forth Christ as the propitiation, preachers must do the same. Spurgeon is emphatic: preachers must set forth Christ as the propitiation for sin, because God looks upon and blesses only the ministry that presents Christ (Romans 3:25). Doctrines that omit Christ as the propitiation for sin are unattractive and cannot prevail, because God will not bless a ministry that does not set forth what God sets forth (Romans 3:25). If believers plead the blood of Christ for London, revival must come and God's arm will be revealed (Romans 3:25).

Henry shows that Paul's own ministry was governed by this aim. The aim of Paul's ministry was that the offering up of the Gentiles might be acceptable to God and bring glory to his name through their conversion (Romans 15:16). Paul gloried in his ministry only through Jesus Christ and only in things pertaining to God, especially the conversion of souls (Romans 15:17). Paul would not boast of anything that Christ had not actually accomplished through him, nor take credit for another man's work (Romans 15:18). Christ is the principal agent in all ministerial success; whatever good is done, Christ does it through his servants (Romans 15:18). The Spirit's power working through weak ministers encourages faithful ministers, since God perfects strength in weakness (Romans 15:19).

Spurgeon and Henry agree that a Christ-centered ministry is the only ministry God blesses. The glory of God in preaching is not in eloquence or human wisdom but in setting forth Christ crucified and risen.

God's glory is displayed through human weakness

One of the most practical themes in these authors is that God empties his servants of self before he accomplishes great things through them. Spurgeon says that God empties His servants of self completely before He accomplishes any great thing through them, so that they cannot claim the glory for themselves (Romans 4:19–21). A Christian worker's growing sense of spiritual weakness and unfitness is common and is a necessary preparation for great usefulness, teaching that all glory belongs to God (Romans 4:19). Christian workers are called by God to do what is humanly impossible, so that divine strength may be displayed through their weakness (Romans 4:19–21).

Henry makes the same point about God's choice of the weak. God chooses to save people when they are without strength so that his own power and grace are magnified (Romans 5:6). The Spirit's power working through weak ministers encourages faithful ministers, since God perfects strength in weakness (Romans 15:19).

Spurgeon also shows that grace triumphs even where despair had reigned, proving that grace reigns over the worst cases of sin and hopelessness (Romans 5:21). God's grace reigns by using weak, failing, and unworthy people as his servants to accomplish great things (Romans 5:21). This is a consistent emphasis: God's glory is not threatened by human weakness but displayed through it.

The believer's life and death are for God's glory

Henry is especially rich here. Living unto God means making his honor and glory our end and his word and will our rule in all our ways (Romans 6:11). Christ rose to live unto God, and believers must likewise live a new life devoted to God rather than to self (Romans 6:4, Romans 6:10). The believer's aim in both life and death is not self but the Lord, so all Christians, whether weak or strong, share this common purpose (Romans 14:7–8). Christians live and die to the Lord Christ, making his will their rule and his glory their aim in every action (Romans 14:8).

Henry also applies this to Christian liberty. The one who eats all foods eats to the Lord, understanding and using his gospel liberty to the glory of God with thanksgiving (Romans 14:6). Serving Christ in these things means doing all out of respect to Christ as Master, to his will as our rule, and to his glory as our end (Romans 14:18).

Spurgeon adds that the believer lives to bring forth fruits of righteousness by Jesus Christ, to the glory and praise of God (Romans 3:27). Perseverance is not ultimately due to human faithfulness or effort, but to God's power to keep believers from falling (Romans 3:27). The believer's entire life, from justification to final perseverance, is designed to glorify God.

Christian unity glorifies God

Henry gives sustained attention to the way unity among believers serves God's glory. The ultimate goal of Christian unity is that God may be glorified (Romans 15:6). Like-mindedness among Christians serves the purpose of glorifying God with one mind and one mouth (Romans 15:6). True unity requires both one mind and one mouth, because God looks at the heart and will scarcely be glorified without a conjunction of both (Romans 15:6). God must be glorified as the Father of our Lord Jesus Christ, according to the gospel and with an eye to Christ (Romans 15:6).

The unity of Christians glorifies God as the Father of our Lord Jesus Christ because it represents the oneness between the Father and the Son (Romans 15:6, John 17:21). Christ's prayer in John 17:21 warrants desiring and praying for this unity, and shows that it leads the world to believe that the Father sent the Son (John 17:21, Romans 15:6). Henry also says that Christ received us so that we might glorify God in this world and be glorified with him in the world to come (Romans 15:7). Our receiving one another must also have the glory of God as its great end, and mutual love among believers greatly promotes this (Romans 15:7).

God's glory will ultimately triumph over all unbelief

Spurgeon is especially bold here. God will ultimately be vindicated and shown to be true despite all human unbelief (Romans 3:4). Human unbelief cannot make God's faithfulness ineffective or damage the gospel in any way (Romans 3:3). God will be vindicated in everything he has said in Scripture (Romans 3:4). Even if men presume to judge God, the verdict would still be in God's favor, proving he has said nothing untrue or done anything unjust (Romans 3:4). Christ will not be unfaithful or defeated if some do not believe, because He will see the fruit of His suffering and be satisfied (Romans 3:3). Christ gives grace as a sovereign king, and those who reject Him cannot rob Him of His honor or glory (Romans 3:3). The unbelief of some will not prevent many others from receiving Christ, and He will reign forever (Romans 3:3). Infidelity will ultimately destroy itself and cannot consume the everlasting gospel (Romans 3:4).

Henry agrees that God is blessed and glorified forever even though people dishonor his name through idolatry (Romans 1:25). Sin does not lose its evil or guilt even though God brings glory out of it, because the sinner does not intend God's glory (Romans 3:5–6). God's purpose in vessels of mercy is to make known the riches of his glory, which is his goodness, especially displayed in the salvation of the saints (Romans 9:23).

Henry concludes with a doxological vision. All things, especially those relating to our salvation, are from God as the source, through God by providential influence, and to God as their final end (Romans 11:36). God is the first efficient cause, the supreme directing cause, and the ultimate final cause of all things, for the Lord has made all things for himself (Romans 11:36). Since all things are from God and through God, there is every reason that all things should be to him and for him, and doing all to God's glory is making a virtue of necessity because all shall finally be to him (Romans 11:36). God's universal agency as first cause, sovereign ruler, and last end ought to be the matter of our adoration, and his saints actively bless him by handing back the praise that all creatures minister matter for (Romans 11:36). When discussing divine counsels and actings, it is best to turn arguments into serious adoration, and the glorified saints who see furthest into these mysteries never dispute but praise to eternity (Romans 11:33–36).

Henry's final word is fitting: God is to be glorified forever for the gospel, and believers should long to join the holy angels in eternal praise (Romans 16:27).