What is striking about John’s presentation is that, although his glory was manifested powerfully in his miracles or “signs” (Jn 2:11; 11:4, 40), it was above all to be seen in his present weakness, in the self-humiliation of his incarnation. “The Word became flesh and lived for a while among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (Jn 1:14).
One must not miss the Old Testament allusions. God’s glory which overshadowed and filled the tabernacle in the wilderness was now displayed in him who “lived for a while” (eskēnōsen, “tabernacled”) among us. And as Yahweh showed Moses his glory by declaring his name to be both merciful and righteous, so the glory we have seen in Jesus Christ was “full of grace and truth.”
More important still is the deliberate antithesis between “flesh” and “glory,” and so “the fundamental paradox of the glory of the divine humiliation.”
The self-humiliation of the Son of God, which began in the incarnation, culminated in his death. Yet in that very abasement of himself he was “lifted up,” not just physically raised on to the cross, but spiritually exalted before the eyes of the world. Indeed, he was “glorified.” The cross that appeared to be “shame” was in fact “glory.”
Stott, J. R. W. (2006). The Cross of Christ (pp. 200–201). Downers Grove, IL: IVP Books.
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