Isaiah 42:8 – The Exclusive Glory and Praise to be Given to the Lord

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POSTED 03 NOVEMBER, 2017

“I am the LORD, that is My name; I will not give My glory to another, nor My praise to graven images.”

reproduced from Salvation on the Line, Volume I

When Isaiah 42:8 decrees, “I am HASHEM [YHWH/YHVH]; that is My Name; I shall not give My glory to another, nor My praise to graven idols” (ATS), the frame of reference to be considered is the supremacy of the God of Israel in contrast to any and all idols of human origin. Motyer is right to specify, “The self-proclamation of the Lord reveals him as a distinct personal identity with his own name; he does not exist ‘incognito’ in the world’s gods. His glory cannot be shared. They may ape him, achieve a coincidental resemblance, but he is not there.”[1] The glory or kavod of God in view, is the great weight of awesome supremacy and purpose present in the Holy One of Israel, and His intentions for His Creation (Isaiah 42:5-7), which graven idols do not and cannot possess. The inclusion of tehillah or “praise” not given to others, is useful in specifying how this particular glory is associated with veneration or worship.

Yeshua the Messiah prayed in the Garden of Gethsemane, “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5), a glory which surely involves a statement regarding the Messiah’s nature (John 1:1, 14). Yet, it has to be recognized how the glory of the Messiah is something that He shared with His Disciples (John 17:22-24). Is it fair to conclude that there can be some differentiations or specific applications of the concept of “glory”?

In Isaiah 42:8 glory is associated with the exclusive praise due to the One God of Creation. In John 17:5 glory is associated with the pre-existent origins and disposition of the Messiah, concurrent with what is seen in Isaiah 42:8. But in John 17:22, the Father’s glory present in the Son and given to the Disciples, is rightly taken to involve the dimensions of His humiliation and death, something to be surely replicated in the Disciples’ experience of ministry service. No one, who holds to either a high Christology or low Christology, would honestly argue that the “glory” shared and given to the Disciples, involved the worship and praise noted by Isaiah 42:8.


NOTES

[1] Motyer, Isaiah, 322.


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