G.K. Beale on Jesus as "the Lord of Glory"

Lord of glory . . .The combination of “Lord” (kyrios) and the crucifixion is unique in Paul. Nearly everytime that Paul mentions the cross, he uses the titles “Christ” or “Jesus Christ” . . .The title is, however, found throughout the prominent Jewish document of 1 Enoch. In 1 Enoch 22.14, Enoch venerates God after receiving a vision: “At that moment, I blessed the Lord of Glory [ton kryion tes doxes] and I said, ‘Blessed be my Lord, the Lord of righteousness who rules forever’.” A few chapters later, the angel Uriel relates to Enoch the particularities of the judgment of the wicked and the righteous: “There will be upon them the spectacle of the righteous judgment . . . The merciful will bless the Lord of Glory [ton kryion tes doxes], the Eternal King” (1 En. 27.3). Enoch responds to this insight and praises God: “At that moment, I blessed the Lord of Glory [ton kryion tes doxes] and gave him the praise that befits his glory.” (1 En. 27.5)
 The title” Lord of glory” in 1 Enoch is representative of the throne room tradition in Jewish apocalypticism. There has been much discussion in recent years of the idea of God’s heavenly throne room in Jewish apocalyptic literature . . . Paul likely taps into a Jewish tradition with his use of the title “Lord of glory.” He takes what was a Jewish title that describes the transcendent Lord and applies it to Christ. By labelling Christ as the “Lord of glory,” the apostle is, in effect, designating Christ as exalted, preeminent and supreme divine ruler. (G.K. Beale and Benjamin L. Gladd, Hidden but Now Revealed: A Biblical Theology of Mystery [IVP Academic, 2014],118-19; emphasis in original)