True helpfulness is that which is due from one man to another because of the ties of humanity. Hence the personal equation in beneficence. All true giving resolves itself into self-giving, the expression of sympathy, reverence, attection, the charity of personal care and thought (Lk6'"'"). It is this service of man as man, and because of the ties of a Divine humanity, which is the service of Christ. 'Ye did it unto me' (Mt 25*') covers the whole ground.
But while it is ever true that ' money values are not the standard of gifts in the Kingdom of God,' this must not be pressed so as to minimize gifts of money. These must often measure ' the moral value of the giver.' Indeed, this is the lesson of the Treasury (Lk 21*), they 'of their superfluity,' she 'of her want. ' The frequent references to money in the Gospels show tlie importance which Jesus attached to this factor in life. The steward- ship of allpossessions is taught in the parable of the Rich Fool (Lk 12>«''- ; for 'rich towards God' of. 1 Ti 6'"'). Judgment is pronounced upon the selfish use of wealth in the parable of the Rich Man and Lazarus (Lk IB''"-)- Hence the warnings against covetousness (Lk 12'^). Giving, thus exer- cised, becomes a 'means of grace,' by which the heart is cleansed (Lk ll'" ; a suggestive rendering of this saying is given in Expositor, II. v. [1883], 318, 'but as to what is within, give alms, and behold all things are clean unto you ').
The test of the young ruler (Lk 18--) is not so much ' a counsel of perfection ' for all, as the word in season for the individual. The general lesson on wealth and its uses is in the parable of the Unjust Steward (Lk 16"). Confessedly difficult of interpretation as this parable is in detail, its main lesson can hardly be overlooked — Heaven, which cannot be bought by gold, may yet be pre- pared for by the best uses of wealth. Tlie giving of money by men who know its value, and whose keenest activities are directed to get it, is a search- ing test of their self-denial and devotion. True liberality is the Divinely appointed safeguard against covetousness, with this caution, ' to whom- soever much is given, of him shall much be re- quired ' (Lk 12<«).
The question of definite ' proportionate giving '
may be briefly dismissed. It has been sought to press the law of a tenth as binding upon all, and the words of Jesus (Mt 23^) are quoted in support. But tlie ground is insufficient. An incidental reference cannot set aside the whole spirit of the Gospel. Any rule imposed from without is alien to the free spirit of love. Rules wliich the indi- vidual may lay down for his own guidance are for the indi>ddual conscience to determine, but 'the Christian law is the spirit of Clirist, that Enthusi- asm of Humanity which He declared to be the source from which all right action flows' (Ecce Homo). ' Charity has no other limit than charity itself '(Godet). Cf. Lk G*).
LrrERATCRK. — Ecce Homo, ch. xvii. ; Bruce, Parabolic Teach- inq, p. 371 f. ; Westcott, Inca-niation and Common Life, p. 195 f. ; Gladden, The Christian Pastor, p. 371 f.; Ruskin, Seven Lamps
GLAD TIDINGS.— See Gospel.
GLORY.— There are few cociimoner words in the English Bible than ' glorj',' and few more difficult of definition. The word appears on the surface to be used in a strange variety of meanings and ap- plications, and with both good and bad connota- tion. Reputation, praise, honour (true and false), splendour, light, perfection, rewards (temporal and eternal)— all these varying conceptions seem covered by the same word.
Nevertheless the underlying thought is simpler than would appear. In the OT a large number of words are translated in English by ' glory,' but by far the most common is inj, of which the root idea is ' heaviness,' and so in a metaphorical sense, 'weight,' 'worthiness.' The LXX frequently em- ploys do^a to translate this, as well as a great number of other Hebrew words ; and Sofa (with its connected verb 5o?dfw) is the usual NT word rendered ' glory.' This word is derived, of course, from the root of doKia, ' to think or suppose,' and the primary meaning of 5d?a is, no doubt, ' thought or opinion,'' especially, favourable human opinion, and thus in a secondary sense ' reputation,' 'hon- our,' etc.
But an important new shade of meaning comes into the word when it is used in religious lan- guage. The oo'ta of man, human opinion, etc., is shifting, uncertain, often based on error, and its pursuit for its .ami -al^- i- unworthy. But there is a oo'|a of (loil ulii.li nm-t ).■ aii-olutely true and changeh'-^, lin.!- ' ciiiinion ' m.irks the true value of thin--, a- tlav apiirai i.> the eternal mind; and (ioil s ■ fa\ .aiial.l.- .qiinion' is true 'glory.' This rontraM i- «, II -.■,■„ in Jn 5*" 12«. Hence 'glory,' mIuiImi apiiln-.l t.. God Himself or to His works a? >cun by llim, must imply the absolute truth which unclerlies all phenomena. This gives us the connecting link between ' the glory that cometh from God' and the 'glorj-' which man conceives of a-s belonging to God Him- self. The 'gloi-y of God,' therefore, must mean His essential and unchan^ng Godhead as revealed to man. And the familiar ascription 'Glory to God ' would imply not only a right human praise, but the assigning; to God .'.f wliat lie truly i". for nothing higher can In' yivtn Him. Similarly the true 'glory' of man or nature must lie that ideal condition, that final perfection, which exists as a real fact in the Divine mind. The glory of God is what He is essentially ; the glory of created things is what they are meant by God to be, though not yet perfectly attained" (He 2'°, Ro