It will not be questioned, by those who are at home in St. Paul's thoughts, that "the Lord" means the exalted Saviour, and that the glory must be something which belongs to Him. Indeed, if we remember that in the First Epistle, chap. ii. 8, He is characteristically described by the Apostle as "the Lord of glory," we shall not feel it too much to say that the glory is _everything_ which belongs to Him. There is not any aspect of the exalted Christ, there is not any representation of Him in the Gospel, there is not any function which He exercises, that does not come under this head. "In His temple everything saith Glory!" There is a glory even in the mode of His existence: St. Paul's conception of Him is dominated always by that appearance on the way to Damascus, when he saw the Christ through a light above the brightness of the sun. It is His glory that He shares the Father's throne,[35] that He is head of the Church, possessor and bestower of all the fulness of divine grace, the coming Judge of the world, conqueror of every hostile power, intercessor for His own, and, in short, bearer of all the majesty which belongs to His kingly office. The essential thing in all this--essential to the understanding of the Apostle, and to the existence of the apostolic "_Gospel of the glory of Christ_" (chap. iv. 4)--is that the glory in question is the glory of a Living Person. When Paul thinks of it, he does not look back, he looks up; he does not remember, he beholds in a glass; the glory of the Lord has no meaning for him apart from the present exaltation of the Risen Christ. "The Lord reigneth; He is apparelled with majesty"--that is the anthem of His praise.