It is the glory of God to conceal a thing. That which is the chief glory of God is his mysteriousness, the unfathomable character of his nature and attributes and doings. The more we search into these matters, the more complete we find our ignorance to be; finite faculties are utterly unable to comprehend the infinite; they can embrace merely what God chooses to reveal.
"Secret things belong unto the Lord our God" (Deuteronomy 29:29), and the great prophet, favoured with Divine revelations, can only confess, "Verily, thou art a God that hidest thyself" Isaiah 45:15; comp Ecclesiastes 8:17; Romans 11:33, etc.
). But the honour of kings is to search out a matter. The same word is used for "glory" and "honour" in both clauses, and ought to have been rendered similarly. It is the king's glory to execute justice and to defend the rights and safety of his people.
To do this effectually he must investigate matters brought before him, look keenly into political difficulties, get to the bottom of all complications, and watch against possible dangers. The contrast between the glory of God and that of the king lies in this—that whereas both God and the king desire man's welfare, the former promotes this by making him feel his ignorance and littleness and entire dependence upon this mysterious Being whose nature and designs mortals cannot understand; the latter advances the good of his subjects by giving them confidence in his zeal and power to discover truth, and using his knowledge for their benefit.
Septuagint, "The glory of God concealeth a word ( λόγον): but the glory of a king honoureth matters ( πράγματα)."