whose realm of glory the church is soon to appear, act as Sihon acted when he

would not let Israel `pass by him' (Deut. 2:30).  The result of this is that

the church whose real foes are `over the Jordan', and whose real conflict is

depicted at the overthrow of Jericho, has to stand against the opposition of

these spiritual Amorites, `the world holders of this darkness'.  See Angels,

Fallen1; In Adam (p. 184); Seed4; and Sons of God4.

Glory.  This word, as applied to man in its higher meaning, speaks of honour,

reputation and magnificence, but such is human nature, it is also used as a

synonym for boasting.  So in Romans 5:2 we read `and rejoice in hope of the

glory of God' where the Greek word so translated is doxa, while in Romans 5:3

we read `we glory in tribulations also' where the Greek word is kauchaomai `to

boast'.  In this reference the `boasting' is legitimate and right, but it is

only too easy to glory (boast) in `appearance' or `after the flesh' or in

`self' (2 Cor. 5:12; 11:18; Gal. 6:13; Eph. 2:9).  In this article we restrict

ourselves to the examination of glory in its highest meaning, and in the first

place consider the derivation of the Greek word doxa.

Doxa, glory, is one of a group of words derived from dokeo which means

`to seem'.  At first sight such a parenthood seems impossible for such an

offspring.  In what way can the glory of God be associated with the word `to

seem'? First let us rid ourselves of a false inference; mere appearance, is not

in view, but something far deeper and real.  This will be made evident as we

survey the other members of the verbal family.  Let us take the word dokimos

for a start.  This word occurs seven times as follows:

Rom. 14:18  Acceptable to God, and approved of men.

Rom. 16:10  Salute Apelles approved in Christ.

1 Cor. 11:19

They which are approved.

2 Cor. 10:18

Not he that commendeth himself is approved.

2 Cor. 13:7 Not that we should appear approved.

2 Tim. 2:15 Study to shew thyself approved unto God.

Jas. 1:12

When he is tried.

Here it will be seen that the `seeming' has been tested, and proved to be

no mere appearance, but a manifestation of reality within.  So we have

dokimion, the `trying' of faith, the `trial' of faith (Jas. 1:3; 1 Pet. 1:7).

In the latter passage, the figure is that of trying or testing gold with fire

`though it be tried (dokimazo) with fire'.  Hence we have `the fire shall try

every man's work' (1 Cor. 3:13), and `let every man prove his own work' (Gal.

6:4).  `Prove all things, hold fast that which is good' (1 Thess. 5:21) and

`Try the spirits whether they are of God' (1 John 4:1).  If glory is the result

of testing such as this, it can be no mere seeming, it is the acknowledgment

that the subject has been put to the test and approved.  It may at first seem

improper for anyone to think of putting God to the test, but such a passage as

that in Romans 3 must be given a place.

`For what if some did not believe? shall their unbelief make the faith of

God without effect?  God forbid: yea, let God be true, but every man a

liar; as it is written, That Thou mightest be justified in Thy sayings,

and mightest overcome when Thou art judged' (Rom. 3:3,4).

When Paul says of man, that all have sinned and come short of the glory

of God (Rom. 3:23), he in reality says that man has failed under the test, he

has come short of the Divine standard.  The hope of the church of the Mystery

is that when Christ our life shall appear or be manifested, then we shall be

manifested with him in (en) glory (Col. 3:4).  The hope of the believer before