Priority of Divine Glory over Human Approval
The concept of prioritizing divine glory over human approval is a recurring theme in Christian thought, emphasizing that God's honor and purposes should take precedence over human recognition or validation. This principle is rooted in biblical texts and has been articulated across various theological traditions.
A foundational biblical expression of this idea appears in John 12:43, which states, "For the praise of men was dearer to them than the approval of God" [1]. This verse highlights a contrast between seeking human commendation and seeking God's approval, indicating that the former can be a spiritual impediment. Similarly, the Psalmist declares, "Not unto us, O Lord, not unto us, but unto thy name give glory" (Psalm 115:1), underscoring that all glory is due to God alone, not to humanity [11].
The Apostle Paul further develops this theme, particularly in his letters. In 1 Corinthians 1:29, he writes, "That no flesh should glory in his presence." John Gill, commenting on this verse, explains that while people might boast in their lineage, wealth, or wisdom before others, these things are "of no account with him, nor will they be regarded by him" [4]. God, in his wisdom, often chooses those who are the "reverse of these" to demonstrate that human achievements are not the basis for glory in his sight [4]. This perspective aligns with the broader understanding that God's election of individuals to salvation is based on "the good pleasure of God" rather than any human merit (Ephesians 1:5, 11; Matthew 11:25, 26; John 15:16) [2].
John Chrysostom, an influential Eastern Orthodox theologian, frequently addressed the dangers of seeking human applause. He argued that desiring human approval is "utterly worthless" and that true approval comes from God and "holy men the Prophets and Apostles" [6]. Chrysostom encouraged believers to focus on drawing "the host of angels" to themselves and becoming "terrible to the devils," thereby rendering "mortal things" and human splendor as insignificant as "mire and clay" [6]. He saw the pursuit of human applause as an insult to God, suggesting that it implies God is insufficient to admire us, leading us to seek validation from "fellow servants" instead [7]. Chrysostom also noted that the exhortation of Christian teachers "is not of error" or "guile nor deceit," implying that their message is not crafted to gain human favor but to convey truth [10].
The Reformed tradition, as exemplified by John Calvin, also strongly emphasizes the priority of divine glory. Calvin asserted that "God alone is worthy of all glory" [12]. While God "scatters on his creatures, in every direction, the sparks of his glory," all glory ultimately belongs "truly and perfectly to him alone" [12]. This means that "there is no glory but that which belongs to God" [12]. Calvin's commentary on Philippians highlights Christ's example of voluntary abasement, which led to his exaltation, teaching that those who humble themselves will likewise be exalted to attain "the glory of the heavenly kingdom" [8]. This perspective underscores that even human humility and exaltation are ultimately for God's glory.
The concept extends to the very nature of God's actions, such as predestination. John Gill, in his commentary on Ephesians 1:6, states that God's grace is glorified in the predestination of individuals to adoption. This is evident because God had no need of sons, being already pleased with his "dear and well beloved one" (Christ). Furthermore, those adopted are "unworthy of the relation," and God chose "men, and not angels," and "some, and not others of the same race," all before the world began [3]. This demonstrates that God's choices are not based on human worthiness or desire but on his own glorious grace [3].
Even in practical matters of governance and allegiance, the priority of divine glory is maintained. Jesus's response to the question about paying taxes to Caesar ("Render to Caesar the things that are Caesar's, and to God the things that are God's" Matthew 22:21) is interpreted as affirming the honor due to earthly authorities while "clearly differentiating it from the supreme honor and allegiance due to God" [9]. This acknowledges two spheres of dominion, with God's dominion having ultimate priority (Acts 4:19) [9].
The pursuit of divine glory is also evident in Christ's own prayer in John 17:5, where he asks the Father to "glorify thou me with thine own self, with the glory which I had with thee before the world was" [5]. This prayer is not for a new glory but for the manifestation of the pre-existent glory he shared with the Father, emphasizing that even Christ's exaltation serves to reveal and honor the divine [5].
Sources
- John “John 12:43 (BBE) — For the praise of men was dearer to them than the approval of God.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 1:6: To the praise of the glory of his grace,.... The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing t”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 1:29: That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, ”
- John (Baptist/Reformed) “John Gill on John 17:5: And now, O Father, glorify thou me with thine own self,.... Not with his perfections, these he had, they dwelt bodily in him; or with his nature, in which he was one with him; but as Mediator, with his glorious presence in heaven, by setting him at his right hand, and crowning him with glory and honour. The Jews have a notion that God will give to the King Messiah, , "of the supreme glory" (g): the glory Christ prays for is, as he says, the glory which I had with thee before the world was; the same phrase with or , used by the Jews (h). This is not to be understood of”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if thou art fond of crowds, draw to thyself the host of angels, and become terrible to the devils, then shalt thou care nothing for mortal things, but shalt tread all that is splendid underfoot as mire and clay; and shall”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only.” Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle. [7.] Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their ”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 11.7: his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained? This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterw”
- Matthew (Protestant academic) “Tyndale House on Matthew 22:21: 22:21 Jesus outwitted his opponents by affirming the honor due to Caesar, while clearly differentiating it from the supreme honor and allegiance due to God. Loyalty to God does not necessarily entail disloyalty to the governing authorities. Jesus was acknowledging two dominions, Caesar’s and God’s, the latter having priority (Acts 4:19).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case. “For our exhortation,” that is, our teaching, “is not of error.” The matter, he says, is not guile nor deceit, that we should give it up. It is not for things abominable, as the tricks of ju”
- Psalms (Baptist/Reformed) “John Gill on Psalms 115:1: Not unto us, O Lord, not unto us, but unto thy name give glory,.... There is no glory due to men; no, not to the best of men, not to be given them on any account whatever; neither on account of things natural, civil, and temporal, nor on account of things spiritual and eternal; but all to be given to the Lord: for, as for their beings and the preservation of them, with all the mercies of life, food, raiment, &c. they are not of themselves, but of the Lord; and so are the salvation of their souls, their election and redemption, their regeneration, conversion, and sanc”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 7.6: the understanding of men, whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those meanings implies that there is no glory but that which belongs to God. 23 “ Sinon d’autant que les honames disputent tousjours, et sont en doute en eux — mesmes touehant leur salut .” — “But because men are a”