In the Resurrection life, therefore, Christ will be seen and known by all the faculties, the whole being of man redeemed, as sharing fully and essentially in the 'glory' of the Godhead. His Divinity will be recognized in the ' glory ' which was ever inseparable from it ; His humanity will be seen filled full, illuminated by its union with His Divinity, 'taken up into God' (Qiticunque milt), and so constituting the perfect expression and vehicle of His Divinity (1 Jn 3"). Hence in the ideal and perfected Church, as described in the Apocalypse, both humanity and its material set- ting are illuminated with ' the glory of the Lamb,' whose glorified humanity is, as it were, the ' Lamp ' (Rev 21'^) in which shines the 'glory' of the God- head.
It will be seen that this one word ' glory ' is really a summary of the Divine purpose for "crea- tion as revealed in Scripture —
' From Eden's loss unto the end of years.' The ' glory of God ' is revealed in the ' gloi-y of Christ,' and both nature and man are in Christ progressing towards 'the liberty of the glory of the children of God ' (Ro S-^).
Literature. — Grinim - Thayer, Bihl.-Tlieol. Lex. s.v. iola; R. St. J. Parry, Dismission of the Gen. Ep. of James (1903), 36 ; and the Commentaries on the NT passages above cited, especiallv Westcott's St. John, 1890.
A. R. Whitham. GLUTTONOUS.-In Mt ll" = Lk 7=^ we are in- formed that our Lord was reproached as a glutton- ous man and a wine-bibber. The Greek is alike in both passages — dv&pwiros (pdyos kolI olvoTrbrrj^. The English versions are probably right in their render- ing of 0070! and olvoirbr-qs as implying intemperate excess. But this hardly lies in the words them- selves. 0d7O! (Liddell and Scott, s.v.) is found only in these passages and in later ecclesiastical writers. olvovbTi)% does byusage (not by etymology) imply excess (Anacreon," 98 ; Call. Ej^ 37; Polyb. XX. 8. 2). In Pr 23^° it answers to p: K3b ' one who is drunken with wine ' (cf. Dt 21'-", Ezk 23''-, Hos 4'* for use of the Heb. root) ; and it is parallel witli M^Swos in '23='. _ In Pr 31-' (24"- Swete) the verb olvoTOT^oi occurs in the bad sense. But it is possible that the real force of the insiilt to our Lord is shown by Dt 21=". The rebellious son is to be brought by his parents to the elders, to whom the parents are to say, ' This our son is stubborn and rebellious, he will not obey our voice, he is a riotous liver and a drunkard.' He is then to be executed by stoning. It is true that the LXX here avn§o\o- KOTwp oli'o'cpXvye'i has no resemblance to the phrase in the Gosjiels, but Pr 23=" has iJ.riSi iKrelvov av/xpo- Xait as one half of the doublet, ' among gluttonous eaters of ile.sh ' (nv? ■'?^'3) ; and in Pr23'" Aq., Sym., Theod. agree in using the Deuteronomic word ffvfi.- j3oXoK67ros for bhi. Delitzsoh in his Heb. NT uses the words found in Dt 21=".
GNASHIXG OF TEETH
GOD
\Ve need not wonder at the non-agreement with the LXX. For the discourse has several indications of having been spolten in Aramaic, such as the paronomasia probably to be found in the cry of the children (Mt 11*', Lit "*- 'danced' and 'wept'; of. Farrar, Life of Christ, i. 92; and the Peshitta), and the variation i>v"»— '!»•*» (Mt 1119, Lk 7^5) which is best explained by supposing some error in reading an Aramaic document.
George Farmer. GNASHING OF TEETH (6 /Spiry^dt rdv iUvruv, Mt 8'- 13^- *> 22>3 24" '26^, Lk 13^). —A phrase describing a gesture which expresses mainly fury or baffled rage : Job W, Ps 35i« 37", Ac 7" ; cf. Ps 112" 'The wicked shall gnash with his teeth, and melt away ' : but these OT parallels * seem hardly sufficient to account for the set form which the phrase has in the Gospels.t The expres- sion occurs in every case but one in parables of tlie Last Judgment, and even that exception (Mt 8'-) may be called a parabolic representation. This does not detract from the force of the warning, but rather the pictorial element is added because of the Speaker's passionate desire to make the terrific consequences of sin vivid and memorable in order to the salvation of those that heard Him, and to deter them and us from the course that would lead to such a fearful end. T. GREGORY.
GNAT.— See Ani.mals, p. 67".
GOAT.— See Animals, p. 63\
GOD. — Introduction. — The sphere of the revela- tion of Jesus was limited to the Fatherhood of God (see Father), and all His other references to the Divine Being are more or less incidental. They involve conceptions which He shared ■n-ith OT prophets, and to some extent also ^\^th contem- porary Judaism ; but the form which some of these conceptions take in His teaching, and the relative emphasis which He laid upon them, are modified by that truth which was central and fundamental in His own experience and thought of God. Jesus, in all His references to God, spoke after the manner of a prophet, and not after the manner of the Rabbis or tlie Christian theologian. He never sought to prove the existence or tlie personality of God. These were invariably assumed. He never communicated any speculative views regarding the nature or the attributes of God. All that He said stood in direct relation to ri"ht conduct.