JESUS' GLORY DISPLAYED IN HIS FACE

JESUS WAS DISPLAYING GOD'S GLORY IN HIS FACE
EDITED BY GLENN PEASE
2 Corinthians4:6 6 For God, who said, “Let light
shine out of darkness,”[a]made his light shine in our
hearts to give us the light of the knowledge of God’s
glory displayedin the face of Christ.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Light Of Spiritual Knowledge
2 Corinthians 4:6
J.R. Thomson Nature is a parable by means of which the Creator and Lord of all is ever teaching
us concerning himself and his will. All the vast forces and sublime objects of nature have their
spiritual analogues. So is it, as appears from this passage, with light, which typifies the truth, the
gospel of God. We learn -
I. WHENCE THE LIGHT COMES. Physical light comes from the sun, and the sun was kindled
by the Creator. He said, "Let there be light, and there was light." So all intellectual and moral
light is from the Father of lights. He is light, and in him is no darkness. "He clotheth himself with
light as with a garment." Our souls find their full enlightenment and satisfaction in the revelation
of his mind, which is as the rising of the sun upon our benighted nature.
II. WHAT THE LIGHT IS. In the apostle's view this is "the knowledge of the glory of God." If
this be so, God is not the Unknown, the Unknowable. The glory of the Eternal is not so much in
his power and wisdom as in his moral attributes, his holiness, and love. The revelation of the
Divine character is as light to his intelligent creation. It is welcome, cheering, illuminating,
reviving.
III. WHERE THE LIGHT SHINES. "In the face of Jesus Christ." In our Lord's resurrection this
light shone visibly from his face, as it had done on the occasion of his transfiguration. But really
and spiritually it is always streaming forth; for Christ is himself the "Emanation of his Father's
glory." Behold his face when teaching: the light of Divine knowledge is upon it. When pitying
and healing the sufferer, the light of Divine compassion and love is there. When patiently

enduring insult, upon it rests the lustre of majestic sweetness. When dying on the cross, the light
of sacrificial victory is kindled on the features. When uttering his royal commands from heaven's
throne, "his countenance is as the sun shineth in his strength."
IV. WHITHER THE LIGHT PENETRATES. "Into your hearts," says the apostle. As the
sunbeams only awaken the sensation of light when they fall upon a receptive and sensitive eye,
so the revelation of God's character implies a receptive and responsive heart. Though light ever
shines from Christ, multitudes have no benefit or enjoyment from it. When the heart turns like
the sunflower to the light, then the day dawns within, and the whole spiritual nature comes to
bask in the light of God.
V. WHY THE LIGHT SHINES. In answer to this may be summed up the whole spiritual
purpose and significance of the Christian revelation.
1. That we may perceive it. It is, alas! possible to hide from the light at noonday. But those who
welcome the heavenly light rejoice in it, are guided by it, and know its power to inspire hope
eternal.
2. That we may walk in it. "Walk ye in the light of the Lord;" "Walk in the light while ye have
the light." For God's truth is profitable to all men, having the faculty of directing those who will
be led by it into paths of wisdom, peace, and life.
3. That we may reflect it. The light of God is not absorbed by the soul that receives it. It is shed
upon those who are around. Christians are "the light of the world" - are "light bearers," through
whose agency the earth is to be filled with the radiance of spiritual and immortal noon. - T.
Biblical Illustrator
For we preach not ourselves, but Christ Jesus the Lord.
2 Corinthians 4:5, 6
The Christian ministry and its message
J. Pollock.I. THE TRUE POSITION OF THE CHRISTIAN MINISTER — HIS RELATION TO
THOSE TO WHOM HE MINISTERS — is here clearly set forth as —
1. A position of humble servitude. "We preach... ourselves as your servants (lit., bondservants)."
He cannot preach Christ effectively who has not first learned the spirit of Christ — the spirit of
complete self-sacrifice and self-abasement. He Himself, though Lord of all, took upon Himself
the form of a servant. The service of the servants of God means the dedication of the inner man.
The fetters of Christ are upon his heart.
2. But, on the other hand, the position of the Christian minister, as here indicated, is one of noble
independence. "Your servants for Jesus' sake (lit., on behalf of Jesus)." To the preacher the

exhortation comes with special force, "One is your Master, even Christ." And this complete
independence of the Christian minister is absolutely essential to the faithful discharge of his
duties. He is not set to please men. For only in liberty can he be strong, and only in bondage to
Christ can he be free.
II. THE SUBJECT-MATTER OF THE MESSAGE; OR, THE PREACHER'S ONLY THEME.
"We preach... Christ Jesus the Lord."
1. Observe the uncompromising exclusiveness of this theme. It is a theme which must never be
relinquished, or even temporarily lost sight of. Nothing else must ever be allowed to take its
place. The subject-matter of the message is not morality; it is neither duty nor dogma, but Christ
Jesus the Lord.
2. But although this theme is exclusive it is by no means narrow. I ask you to note its infinite
comprehensiveness. It is not morality, yet it is all morality. It is not duty, yet it includes every
duty. It is not dogma, yet it comprises the entire circle of Divine doctrine. In Christ there is the
fulness of manhood, as welt as the fulness of the Godhead; and out of His fulness may we all
receive encouragement and helpfulness in every circumstance of life.
III. THE PREACHER'S HIGH RESPONSIBILITY. "Not ourselves."
(J. Pollock.)
An apostolic ministry
H. Allon, D. D.I. THE SUBJECT-MATTER OF THE APOSTLE'S MINISTRY — Christ Jesus
the Lord. Wherever he went he preached nothing else. There are some who say that there is a
certain style of preaching for the poor and unlearned, and a different style for the cultivated. But
Paul preached the same gospel in Athens and Jerusalem. He preached Jesus as the Christ — the
Messiah predicted in the O.T., and typified by the ceremonies of the Mosaic economy. He
preached Jesus as the Messiah whom the world at that time felt convinced that they needed. He
preached Him also as the Prophet and the Priest, and the King of His Church. He preached Him
further in the dignity of His person, and in the combination of two natures represented in one
person. He preached Christ in the grandeur of His miracles, in His wondrous atonement, in all
the purity and power of His righteousness. He preached Him as the Lord of the conscience. We
preach Him, then, as the Lord in every sense of the term — the Lord over the body as well as the
soul. The Lord over our conscience, over our property, of our hopes, of our love and desires; the
Lord of our future, and the Lord of our confidence here. Our Lord in times of prosperity and in
times of trial, in times of joy, and when on a sick-bed; in the dying moment, at the day of
judgment, and in eternity.
II. His MODE. Paul regarded himself as the servant of the Church. The minister of religion
should give to the Church, first of all, the entire of his time and ability, and should be with his
people in times of trial, and especially in times of affliction. The minister has to do many things
that other men will not do, and perhaps are not called upon to do. Let us look at —
III. HIS MOTIVE. I am Christ's ambassador, and for His sake I will be your servant.
(H. Allon, D. D.)
Self disclaimed and Christ exalted
D. Bestwick, M. A.I. WHAT THAT SELFISHNESS IS WHICH THE APOSTLE HERE
DISCLAIMS, etc.

1. It is not that regular self-love that induces ministers to zeal and faithfulness in the discharge of
their sacred trust, from the consideration of future rewards and punishments.
2. This disclaiming ourselves does not imply a total disregard to our reputation and character
among men, for on this the success of our ministry, and consequently the advancement of the
Redeemer's kingdom, may in some measure depend.But, positively, the selfishness here
disclaimed is, in general, that which stands in direct opposition to the honour of God and the
interest of Jesus Christ, which sets up self in the place of God in our estimation, affections,
intentions, and pursuits.
1. Then ministers may be said to preach themselves when the matter of their public preaching is
such as tends rather to promote self-honour and self-interest than the honour of God and the
interest of Jesus Christ.
2. This selfishness respects the form as well as the matter of our preaching — i.e., the governing
principle from which we act in our public ministry, and the ultimate end we have in view. And
this is doubtless the principal thing here intended; for, be the matter of our preaching ever so
good, yet self may be the root of it all, and the object of our principal aim.
II. TO CONSIDER SOME OF THE OPERATIONS OF THIS CORRUPT PRINCIPLE IN
THOSE PARTICULAR INSTANCES THAT TEND TO DISCOVER ITS REIGNING
DOMINION. A faithful discharge of this important trust requires more self-denial than any
employment under the sun, yet there are many things in the sacred office that may be alluring
baits to men of corrupt minds. A life of study, and an opportunity to furnish the mind with the
various improvements of human science, may be an inducement to those who have a turn for
speculation, and would be willing to shine in literature, from mere selfish principles, to
undertake the ministry. And as these undertake the sacred employment for themselves, and not
for God, so they will ever "preach themselves, and not Christ Jesus the Lord." And, when self
has done its work in their study, and made their sermon, it will attend them even to the pulpit,
and there it will form their very countenance and gesture, and modulate their voice, and animate
their delivery. And when the sermon is ended self goes home with the preacher, and makes him
much more solicitous to know whether he is applauded than whether he has prevailed for the
conversion of souls. Sometimes this selfish disposition will work up envious thoughts against all
those who they imagine stand in their light, or, by out-shining them, eclipse their glory, and
hinder the progress of their idolised reputation.
III. WHAT IT IS TO PREACH CHRIST. "We preach not ourselves, but Christ Jesus the Lord."
As it respects the matter, it includes in general the whole sum of gospel doctrine relating to man's
salvation by Jesus Christ — the original contrivance, the meritorious imputation, and actual
application of it, through His blood and spirit. But particularly —
1. To preach Christ is to hold Him forth, not merely as a lawgiver, to be obeyed, but chiefly as a
law-fulfiller, to be believed in for pardon, righteousness, and everlasting life.
2. To preach Christ is to exhibit to view His infinite Divine fulness and the freeness of His
unbounded grace, His almighty power to save, and His willingness to exert that power.
3. To preach Christ is to make Him the grand centre of all the variety of subjects we enter upon
in the whole credenda and agenda of religion. As to the formal manner, it implies that we aim at
the honour of Christ and the advancement of His interest. Let me now endeavour to improve this
subject by an inference or two from each of the principal foregoing heads, and then conclude
with a particular application.And —

1. If ministers are not to preach or to seek themselves in the execution of the sacred office, then
none can ever discharge this important trust acceptably in the sight of God who are under the
reigning dominion of mercenary and selfish principles.
2. If the business of gospel ministers be to preach Christ, hence see the honour and dignity of
their office. Let us guard against that fear of man which selfishness would prompt us to. If the
reigning dominion of selfishness is inconsistent with a ministerial, it is equally inconsistent with
a truly Christian, character.
(D. Bestwick, M. A.)
Christ the supreme theme of a gospel ministry
R. Walker.I. THAT TO PREACH CHRIST JESUS THE LORD IS THE DISTINGUISHING
CHARACTERISTIC AND PROPER EMPLOYMENT OF A GOSPEL MINISTER. It may be
affirmed that something concerning Christ hath been the principal subject of every revelation
that came from God, downward from the original promise made to our first parents (Acts 10:43;
1 Peter 1:10). And if Christ was an object of such importance to those who lived before His
manifestation in the flesh, it cannot surprise us to find that they who could testify that He was
come, and had finished the work that was given Him to do, should in all their writings and
discourses dwell upon Him as their constant theme. But what are we to understand by preaching
Christ?
1. It plainly imports that we make Christ the principal subject of our sermons.
2. To preach Christ Jesus the Lord is to handle every other subject of discourse in such a way as
to keep Christ continually in the eye of our hearers. We must acknowledge Him as the author of
the truths we deliver, and improve them so as to lead men to Him. The apostles introduced upon
all occasions the peculiar doctrines of Christianity, both into their discourses and epistles, and
never failed to press the duties they enjoined by those regards which are due to Christ Himself.
Thus humility and self-denial are recommended by the lowliness and patience of Christ.
Husbands are charged to love their wives, "as Christ loved His Church."
3. To preach Christ Jesus the Lord is to make the advancement of His kingdom and the salvation
of men the sole aim of our preaching.
II. THAT PREACHING CHRIST IS THE PROPER BUSINESS AND THE DISTINGUISHING
CHARACTERISTIC OF A GOSPEL MINISTER. Can anything be more reasonable than that
they who profess to derive their authority from Christ should make Him the principal subject of
their sermons, and recommend Him to the esteem and love of their hearers? But what I would
chiefly observe is that preaching Christ Jesus the Lord is the great means which God hath
appointed for the conversion of sinners; and therefore it is not only highly reasonable, but
absolutely necessary.
(R. Walker.)
Self rejected and Christ exalted
J. Hunt.I. WHAT WE DO NOT PREACH. "Ourselves."
1. This practice is prevalent, and ought to be censured. Men preach themselves when they preach
—
(1)Only to promote their own interest.

(2)Only to display their own talents.
(3)Only to maintain some particular system, regardless of the glory of Christ and the salvation of
souls.
2. This practice is not apostolical, and should be avoided.(1) Was emolument their object?
"Silver and gold," said they, "we have none."(2) Did they seek the applause of men? They were
content to be "esteemed as the filth of the earth," etc.(3) Were they ambitious to display their
own talents? "We came to you, not with excellency of speech," etc.(4) Had they a system of their
own to establish — any human institutions to contend for? No. "We determined to know nothing
among you, save Jesus Christ and Him crucified."
3. This practice is ruinous, and ought to be condemned. It is, indeed, to defeat the very design of
the gospel, and entails eternal ruin on those who persist in it.
II. WHAT WE DO PREACH. "Christ Jesus the Lord." How wide the extreme! From an object
the most contemptible we turn to one the most dignified.
1. What is implied in preaching Christ Jesus the Lord?(1) That His person and work be the
principal subject of our preaching. It is not enough that we speak of Him occasionally. He must
be the Alpha and the Omega. In every science there are first and general principles to which
every teacher of that science constantly refers; and the first principles of the science which is to
make men wise unto salvation are found in the scheme of redemption.(2) That His glory must be
the aim and the end of our preaching. Our own glory is to be placed quite out of the question; nor
must we seek to please men, "for," saith the apostle, "if I seek to please men I should not be the
servant of Christ." His own glory is the great end which God has in view in all His works. It is
impossible it should be otherwise. What is the great end of all the works of creation? "For Thy
glory they were and are created." What is His great object in the government of the world? That
He may direct everything to the grand consummation of that day in which the whole scheme of
His moral government shall be accomplished. But what is the glory of creation and providence
compared with that which shines in the great work of redemption? Hence —
2. The absolute necessity of thus preaching Christ in order to attain the great object of our
ministry.(1) It is the only object for which it has been appointed. Suppose, instead of setting up
the brazen serpent, Moses had elevated a figure of himself, not many only, but all the people,
would have perished.(2) Its peculiar adaptation to all the purposes of our ministry proves the
necessity of preaching Christ Jesus the Lord.(a) Do we attempt to awaken the sinner, to arouse
the careless? Shall we have recourse to moral suasion? Shall we exhibit the enormities of vice
and the beauties of virtue, or the punishment due to the one and the rewards promised to the
other? Alas! the moral history of the world is but a uniform record of the inefficacy of these
efforts. But he who is insensible to every other attraction, and resists every other impression, is
often affected by aa exhibition of the Cross.(b) By what means shall we administer consolation
to the wounded spirit? Palliatives may be easily found. Hence the complaint, "They have healed
the hurt of the daughter of My people slightly." But has the arrow of conviction pierced the
conscience? What can effect a cure but the balm in Gilead, applied by the hand of the Physician
there?(c) Do we seek to promote the edification, the holiness, the comfort of believers? These
objects will be attained only as we preach "Christ Jesus the Lord." That knowledge which is unto
salvation is the knowledge of Him (John 17:3). Your holiness consists in conformity to His
image. Comfort can only be given by Him who is the consolation of Israel.(3) It is to secure the
co-operation of the Holy Spirit, without which our ministry must be altogether ineffectual.

Success depends upon His influence. "He shall glorify Me; for He shall receive of Mine, and
shall shew it unto you." Conclusion: We are taught from this subject —
1. The intrinsic value of the Christian ministry is to be estimated by the degree of attention it
pays to the Redeemer, and the place which it assigns to Him, in the discharge of its functions.
Rank, intellectual endowment, literary attainment, graces of oratory, are only subservient to the
nobler pursuits of the Christian minister.
2. As it is the duty of ministers to preach Christ Jesus the Lord, it is equally the duty of those
who hear to receive Him. Without this, the most eminent ministry will be in vain.
3. Are you willing to receive Him? He is willing to receive you. "He waiteth to be gracious."
4. Have you received Him? Remember your obligations, and seek to glorify Him.
5. The certain perdition of all who reject Christ.
(J. Hunt.)
Christ as Lord
S. Pearson, M. A.1. "We preach." Preaching is a peculiar function. No other religion but
Christianity has preaching in it. It is not discussion or mere explanation; it is the proclamation of
gospel truth in such a way that the lives of men may be made Christian. The Christian preacher
must never wear a muzzle. He must pray for boldness, and his hearers must above all ask God to
give him this gift. The surgeon needs a firm hand to perform an operation; the captain needs a
clear utterance to keep the vessel's head well to the storm.
2. "We preach not ourselves." Preachers may have some influence, but it is absolutely of no
worth if it glorifies the man. People soon tire of a prophet whose prophecy is only about himself
or in his own name. If he gain influence, it is through his service.
3. Is tie, then, to be a kind of spiritual servant of all work? No; he is your servant for Jesus' sake.
An ambassador is a servant that waits in a foreign court; but it is to do the will of the monarch
who sent him. Now, what is the substance of the message which a Christian preacher has to
bring? "Christ Jesus as Lord." We preach —
I. THE DIVINE PERSONALITY IN CHRIST. Man's greatest need is to see God. All Biblical
history is a series of pathways leading to God. And if this be so the Bible was leading through
the O.T. to Christ. All the history of God's dealings with men sums itself up in Christ as Lord. If
all men need to see God, the proof that Christ is God will be this that men do actually see God
when Christ is preached to them. The real proofs of Christ's Divinity are in the spiritual
experiences of men who love Christ.
1. Christ legislates as God. When men hear Him they feel He speaks with authority. The world
knows in its heart that it would be a Godlike world if it would but listen to Jesus.
2. He judges like God. He divides man from man, nation from nation, Church from Church, with
unerring vision.
3. He loves like God. If He loves only Peter and James and John, what thanks has He, for these
love Him in return? But when He loves Judas, Mary Magdalene, Pontius Pilate, and the poor
dying thief, then men feel that a new manifestation of Divine love has come to them.
II. THE DIVINE PROPITIATION THROUGH CHRIST. When Paul first went to Corinth he
made a special resolution — "to know nothing save Jesus Christ and Him crucified." And there

are people in all our large cities who need such a treatment as this to-day, because Christ
crucified meets their central want. It is not that they do not want good books, music, politics,
houses, etc., but the want that towers over all is that they want a Saviour. If man is morally
diseased he needs a remedy, and that remedy is in Christ, who was crucified on the Cross for our
sins. The word "propitiation" refers to Christ's death, whereby God's mercy is brought to us as
sinners. But "mercy" is a very humbling word. Yet, when conviction has been brought home to
us that we are guilty, it is the one word out of God's rich vocabulary that we most of all need.
"Mercy" is a twofold word.
1. It is a cry. You are labouring under one fell complaint, and you must cry for help. The prisoner
has had a fair trial, and his guilt has been brought home to him. You are that prisoner.
2. It is an offer. The sick man need not die, for the Good Physician has come; the prisoner need
not suffer, for Christ has borne the burden and curse of his sin.
III. THE DIVINE SOVEREIGNTY IN CHRIST. "Christ Jesus as Lord." We are apt to let this
idea slip out of our conceptions of evangelical religion. As soon as we have apprehended Christ
as Saviour, we suppose sometimes that the work is done, whereas it is but just begun. Christ is
Saviour in order that He may be King. If Christ does not rule men He has failed in the purpose
that called Him here. Christ is Lord of man; Lord of the woman; Lord of the child; Lord of the
home, determining its expenditure, its giving, its habits, its prayers, and its purposes; Lord of the
Church; Lord of the state, decreeing justice to all, bringing law into harmony with Divine
teaching; Lord of the world, driving back the darkness, destroying false religion, bringing in the
true, making earth like heaven. That lordship of Christ will not let us put on our religion and put
it off like our Sunday clothes. It calls upon Christians to be the subjects of Christ everywhere —
to obey Christ in business, in the home, in politics, in reading, in talking, in amusements, in
social life, in crying, in laughing, in giving, in dying. There is a majesty about this name that
men have not yet felt.
(S. Pearson, M. A.)
For Jesus
The great argument
N. D. Williamson.1. A melting argument. Of all the arguments that address the emotional nature
of man, none can have such force as that which addresses him by the love of God — "For Jesus'
sake."
2. A winning argument. It does not repel the soul; it draws it. It does not compel it unwillingly; it
is an argument of love that wins a willing mind. Are you a man or woman of taste? If you will
own the truth, that Jesus is the author of all the beauties that salute your senses, not only as the
Creator, "without whom was not anything made that was made," but as the Redeemer, without
whose sacrifice the human race would not have any more blessings than the fallen angels had,
then all the separate beauties of art and nature will be so many alluring voices to win you to
Jesus. Are you a man or woman of intellectual acquirement? Go through the round of human
studies. Revel in all the glories of the visible creation and of mind, and while you are doing it
rise to the dignity of the fact that the master mind of your Creator — Redeemer — was the
glorious model in which all these magnificent things were east, and how will you be allured to
give yourself up to the worship and service of your blessed Master!

3. A commanding argument. Oh, there is that in the offices of our Redeemer, as governor of the
nations and judge of the race, that invests the argument of our text with a commanding power
which nothing can equal!
4. A comforting argument. "For Jesus' sake" has brought the sublimest joys that earth ever
witnessed, even amid the deepest distresses that earth ever endured.
5. An ennobling argument.
6. An all-embracing argument.
7. A comprehensive argument. It appeals to us to forsake all sin. "For Jesus' sake" let us put
away all sin. It appeals to us to perform all duty.
(N. D. Williamson.)
For God, who commanded the light to shine, hath shined in our hearts
True soul light
D. Thomas, D. D.There are two lights in the soul. There is —
1. The "light of nature." This consists of those moral intuitions which heaven implanted within
us at first. These intuitions are good enough for angels, did for Adam before he fell, but now,
through sin, they are so blunt and dim that the soul is in moral darkness.
2. The light of the gospel. This comes because the light of nature is all but gone out, and this is
the light to which the text refers.
I. IT EMANATES FROM THE HIGHEST SOURCE. "God." The reference is to Genesis 1:3. It
reminds us —
1. Of antecedent darkness. The state of the soul before this light enters it is analogous to the state
of the earth before God kindled the lights of the firmament.
2. Of almighty sovereignty. "Let light be, and light was." The luminaries of the firmament were
kindled by the free, uncontrolled, almighty power of God. So it is with real spiritual light. It
comes because God wills it.
II. IT REVEALS THE GRANDEST SUBJECT. "The knowledge of the glory of God." Gospel
light entering the soul makes God visible as the eternal reality and the fountain of being, and the
source of all blessedness. Where this gospel light is not the soul either ignores or denies Him, or
at most speculates about Him, and at best has now and then flitting visions.
III. IT STREAMS THROUGH THE SUBLIMEST MEDIUM. "In the face of Jesus Christ." In
the person of Christ the glory of God shone clearly, and the divinity appeared without a veil.
This light coming through Christ, who is the image of the invisible God, is —
1. True light. He is the truth.
2. Softened light. The soul could not stand the light coming directly from the infinite source — it
is too dazzling.
3. Quickening light. It falls on the soul like the sunbeam on the seed quickening into life.
(D. Thomas, D. D.)
Divine knowledge
W. Jay.I. ITS NECESSITY.

1. When God viewed the earth it was formless and void, "and darkness was upon the face of the
deep." So, when He comes to the soul, He sees it full of disorder and ignorance.(1) It is hard to
determine at what period idolatry commenced. But there were "lords many and gods many." As
the object of worship was misunderstood, so the service rendered Him was no longer a
reasonable service. Even human blood streamed upon their altars.(2) Some acknowledge this to
be a just statement of the 'heathen world, but will not allow it as regards nations blessed with the
gospel. But are men secure from error and delusion in a land of vision? Do we not often see their
ignorance in their views of the evil of sin and of the way of salvation — in their subjection to the
world and their disaffection to God? The rays of the sun may shine around a man, while yet,
because of his blindness, he may grope in darkness at noonday. We may be delivered from gross
idolatry, and yet indulge in a more relined species of it, and which is equally destructive to the
soul. Many make "gold their hope, and fine gold their confidence."
2. But this knowledge, of which we are destitute, is indispensable. "For the soul to be without
knowledge," says Solomon, "it is not good"; it is like the body without the eye, or the earth
without the sun. The devil maintains his empire by error, but God maintains His cause by truth.
One reigns in a kingdom of darkness, the other in a kingdom of light. All God's operations in His
people are begun and carried on in the illumination of the mind. Repentance, faith, patience,
courage, love, result from, and are influenced by, just views of things, which supply what we call
motives.
II. ITS MEDIUM "The face of Jesus Christ" (John 1:18); He declared Him, not only by the
doctrines He taught, but by the work to which He was appointed, and by His temper, His life, His
character. If we would know what God is, we must learn of Him "who went about doing good,"
and who said to Philip, "He that hath seen Me hath seen the Father." Hence He is called "the
image of the invisible God, the brightness of His glory," etc.
1. Much of God is indeed displayed in the works of nature.
2. It is in Christ that we see the glory of God without being dazzled to death by the effulgence.
There it is approachable, inviting. There we have the only discovery of Him that could meet our
case.
III. ITS RESIDENCE — the heart. We may perish not only by ignorance, but by knowledge. The
head may be clear while the heart is cold. The knowledge of which the apostle speaks is
distinguishable from mere opinion and speculation; it has to do with the heart. It affects it —
1. In a way of godly sorrow. There is a "broken heart" which "God will not despise," and here it
is produced. "They shall look upon Him whom they have pierced," etc.
2. In a way of desire. The man longs to appropriate what he discovers. It is called "hungering and
thirsting after righteousness."
3. In a way of complacency. The believer not only submits, but acquiesces. His necessity is his
choice.
4. In a way of gratitude. We love Him because He first loved us, and cannot but ask, What shall
we render unto the Lord for all His benefits towards us?
IV. ITS AUTHOR — God Himself. When Peter had made a good confession, our Lord said to
him, "Flesh and blood hath not revealed this unto thee, but My Father which is in heaven." The
same may be said of every enlightened sinner. "The secret of the Lord is with them that fear

Him, and He will show them His covenant." The nature, efficacy, blessedness of this knowledge
prove it to be of a Divine original. And to this every believer readily subscribes.
(W. Jay.)
To give the light of the knowledge of the glory of God in the face of Jesus Christ
The glory of God in the face of Jesus Christ
C. H. Spurgeon.Note —
I. THE SUBJECT OF THAT KNOWLEDGE in which Paul delighted — God. A most needful
knowledge. For a man not to know his Maker is deplorable. The proper study of mankind is God.
Paul does not mean the knowledge of the existence or character of God; he had known that from
the O.T. before his conversion. He meant that now he knew God in a clearer and surer way, for
he had seen Him in the person of Christ. He had also received the knowledge of "the glory of
God." He had seen that glory in creation and in the law; but now, beyond all else, he had come to
perceive it in the face, or person, of Jesus Christ, and this had won his soul. Consider this glory
in the face of Jesus Christ —
1. Historically. In every incident of His life God is seen.(1) At Bethlehem I perceive a choice
glory, for God despises the pomp which little minds esteem so highly. The glory of God in Christ
asks no aid from the splendour of courts and palaces. Yet mark how the Magi and the shepherds
hasten to salute the new-born King.(2) In the temple. What wisdom there was in that Child! "The
foolishness of God is wiser than men."(3) In the carpenter's shop. See there how God can wait!
We should have hastened to begin our life-work long before.(4) In His public ministry. Behold,
while He feeds five thousand, the glory of God in the commissariat of the universe. See Him cast
out devils, and learn the Divine power over evil. Hear Him raise the dead, and reverence the
Divine prerogative to kill and to make alive. Hear how He speaks and infallibly reveals the truth,
and you will perceive the God of knowledge to whom the wise-hearted owe their instruction.
When He receives sinners, what is this but the Lord God, merciful and gracious?(5) But never
did the love of God reveal itself so clearly as when He laid down His life; nor did the justice of
God ever flame forth as when He would suffer rather than sin should go unpunished and the law
be dishonoured.(6) In His resurrection He spoiled principalities and powers, led death captive,
and rifled the tomb.(7) In His ascension His Godhead was conspicuous, for He again put on the
glory which He had with the Father or ever the world was.(8) In heaven they never conceive of
Jesus apart from the Divine glory which perpetually surrounds Him.(9) The glory of God will
most abundantly be seen in the second advent.
2. By way of observation. In the material universe the reverent mind perceives enough of the
glory of God to constrain worship, and yet after a while it pines for more. Even when your
thought sweeps round the stars, and circumnavigates space, you feel that even the heaven of
heavens cannot contain Him. In Christ, however, you have a mirror equal to the reflection of the
eternal face, for "in Him dwelleth all the fulness of the Godhead bodily." He is the image of God.
In the person of Jesus we see the glory of God —(1) In the veiling of His splendour. The Lord is
not eager to display Himself. "Verily thou art a God that hidest Thyself." God's glory in the field
of creation is as a light shaded to suit the human eye, and in the face of Christ it is so. How softly
breaks the Divine glory through His human life! When Moses' face shone the people could not
look thereon, but when Jesus came from His transfiguration the people ran to Him and saluted
Him. In Him we see God to the full, but the Deity so mildly beams through the medium of
human flesh that mortal man may look and live.(2) In the wondrous blending of the attributes,

behold His mercy, for He dies for sinners; but see His justice, for He sits as judge of quick and
dead. Observe His immutability, for He is the same yesterday, to-day. and for ever; and see His
power, for His voice shakes not only earth, but also heaven. See how infinite is His love, for He
espouses His chosen; but how terrible His wrath, for He consumes His adversaries.(3) In the
outgoing of His great heart; for He is altogether unselfish and unsparingly communicative. We
may conceive a period when the Eternal dwelt alone. He must have been inconceivably blessed;
but He was not content to enjoy perfect bliss alone. He began to create, and probably formed
innumerable beings long before this world came into existence; and He did this that He might
multiply beings capable of happiness. This is His glory, and is it not to be seen most evidently in
Christ, who "saved others, Himself He could not save"? Neither in life nor in death did Christ
live within Himself; He lived for His people, and died for them.(4) There are two things I have
noticed in the glory of God. I have stood upon a lofty hill and looked abroad upon the landscape
—(a) I have felt the outflow of Deity. Even as the sun pours himself over all things, so does God;
and in the hum of an insect, as well as in the crash of a thunderbolt, we hear a voice saying, "God
is here." Is not this the feeling of the heart in the presence of Christ? Is not He to us the
everybody, the one only person of His age? I cannot think of Caesar or Rome, or all the myriads
that dwell on the earth, as being anything more than small figures in the background of the
picture when Jesus is before me.(b) I also have felt the indrawing of all things towards God as
steps to His throne, and every tree and hill has seemed to return to Him from whom it came. Is it
not just so in the life of Christ? "I, if I be lifted up, will draw all men unto Me."
3. By way of experience. Have you ever heard Christ's doctrine in your soul? If so, you have felt
it to be Divine. Has your heart heard the voice of Christ speaking peace and pardon through the
blood? If so, you have known Him to be Lord of all. There are times when the elevating
influence of the presence of Christ has put His Godhead beyond the possibility of question.
II. THE NATURE OF THIS KNOWLEDGE. How, and in what respects, do we know the glory
of God in the face of Jesus Christ?
1. By faith. Upon the testimony of the Word we believe that God is in Christ. The Lord hath said,
"This is My beloved Son, hear ye Him" (1 John 5:20).
2. By consideration and meditation. The more carefully we pay attention to the four evangelists
the more is our understanding persuaded that no mere man stands before us.
3. By inward consciousness. We have come into contact with Christ, and have known, therefore,
that He is God. We love Him, and we also love God, and we perceive that these two are one. It is
by the heart that we know God and Christ, and as our affections are purified we become sensible
of God's presence in Christ.
4. Moreover, as we look at our Lord we begin to grow like Him. Our beholding Him has purified
the eye which has gazed on His purity. The light of the sun blinds us, but the light of Jesus
strengthens the eye.
III. THE MEANS OF THIS KNOWLEDGE.
1. Why did not everybody see the glory of God in Christ when He was here? Answer: It
mattereth not how brightly the sun shineth among blind men. Now, the human heart is blind, and,
moreover, there is a god of this world, the prince of darkness, who confirms the natural darkness
of the human mind. He blinds men's minds with error, ignorance, or pride. As only the pure iii
heart can see God, we, being impure in heart, could not see God in Christ What, then, hath
happened to us? That same God who said, "Light be," and light was, hath shined into our hearts.

2. Do you see the glory of God in Christ? Then let that sight be an evidence to you of your
salvation. When our Lord asked, "Whom do men say that I, the Son of Man, am?" Peter
answered, "Thou art the Christ, the Son of the living God." And our Lord replied, "Flesh and
blood hath not revealed it unto you, but My Father which is in heaven." "No man can say that
Jesus is the Christ but by the Holy Ghost." "Whosoever believeth that Jesus is the Christ is born
of God."
IV. THE RESPONSIBILITIES OF THIS KNOWLEDGE. Some expositors make the verse run
thus: "God... hath shined in our hearts, that we might give out again the light of the knowledge of
the glory of God in the face of Jesus Christ." Never is a gleam of light given to any man to hide
away. Only think of a person, when his room is full of sunlight, saying to his servant, "Close the
shutters, and let us keep this precious light to ourselves," So, when a child of God gets the light
from Christ's face, he must not say, "I shall keep this to myself," for that would shut it out. No;
you have the light that you may reflect it. If you have learned the truth, make it plain to others.
Let Jesus manifest Himself in His own light; do not cast a light on Him, or attempt to show the
sun with a candle. Do not aim at converting men to your views, but let the light shine for itself
and work its own way. Scatter your light in all unselfishness. Wish to shine, not that others may
say "How bright he is!" but that they, getting the light, may rejoice in the source from which it
came to you and to them.
(C. H. Spurgeon.)
The glory of God in the face of Jesus Christ
J. Imrie, M. A."The light of the knowledge of the glory of God." A question arises as to the
meaning of this expression. The knowledge of God is here metaphorically represented to be
light. Now, as light, in Scripture language, is an emblem of purity, and as the glory of God is just
the manifestation of the Divine character and attributes, the meaning of the whole expression,
"the light of the knowledge of the glory of God," will be the correct knowledge; viewed in
reference to ourselves, the correct and clear apprehension of the Divine character and attributes.
This, the text tells us, is obtained in the face of Jesus Christ.
I. WE ARE TO CONSIDER THIS KNOWLEDGE IN THE MEDIUM OF ITS
MANIFESTATION.
1. And here I would observe, this knowledge is gloriously manifested in the person of Christ. It
is true that the whole universe manifests forth the glory of God. In all that He does He shows
Himself to be inconceivably wise and good and great and excellent. "The heavens declare the
glory of God." But how vastly are these views of the Divine character strengthened, extended,
and intensified by contemplating the glorious person of Jesus! Why, the gospel narratives furnish
a convincing proof of their truth and inspiration merely from the fact of the moral grandeur with
which they invest the person of Jesus.
2. I observe, further, that the knowledge of God is gloriously manifested in the doctrine of Christ.
There is, so to speak, a heartfelt harmony between the person of Christ and the doctrines which
He taught. The manifold excellences which encircle the former find their appropriate expression
in the sublime benevolence which forms the very essence of the latter.
3. I observe, finally, that the knowledge of God is gloriously manifested in the work of Christ.
The work of Christ is the foundation of the doctrines which He taught. Moreover, the
benevolence of this work is equalled by the vastness of its aims. Where can the knowledge of
God be more gloriously manifested than in the work of the incarnate Son? Here we see God in

Christ reconciling the world unto Himself, seeing He hath made Him to be sin for us who knew
no sin.
II. CONSIDER THIS KNOWLEDGE IN REGARD TO THE OBJECT ON WHICH IT
OPERATES — THE HEART.
1. And here I remark that it operates on the heart first in the way of illumination — it makes the
heart acquainted with itself. To make the heart acquainted with itself is no easy task. Indeed, the
difficulties to be encountered in a work of this kind are, to a merely human power, entirely
insurmountable, for the heart has no desire to be acquainted with itself, but, instead of this, the
most sensitive aversion to everything like self-knowledge. But this is not all. It invariably resorts
to those shifts and expedients which serve to make the light little better than darkness. How often
do we find, when examining ourselves, that our hearts interpose to exhibit everything through a
false and flattering medium. And there is no difficulty in accounting for this. Knowledge, which
is external to ourselves, flatters our vanity, raises us in the eyes of our neighbours, and adds to
our importance in the world. But a severe and searching inquiry into the state of our own hearts
wounds our pride and lowers us in our own esteem. Now, it is upon this dark, deceitful heart that
the knowledge of God operates. It may be asked, What effect does this revelation to him of the
state of his heart have upon the sinner? The sinner trembles as he sees the sentence of
condemnation which his conscience, now thoroughly aroused, writes on the scroll of his spiritual
vision as in characters of fire; and, however self-satisfied he might formerly have been, now that
he sees himself in the light of Divine truth, he readily confesses with Job, "Behold, I am vile;
what shall I say unto Thee?"
2. I remark, further, this knowledge operates upon the heart in the way of purification. "The man
that hath this hope in Him purifieth himself, even as He is pure." Every follower of Christ must
strive to be like Him — like Him in benevolence and benignity of character; like Him in purity
and elevation of soul; like Him in thought, feeling, and action; like Him in all those qualities
which constitute His true and proper humanity — "till he come through the unity of the faith to
the knowledge of the Son of God, to a perfect man, to the measure of the fulness of Christ
Jesus."
III. Consider THIS KNOWLEDGE IN RELATION TO ITS AUTHOR — "God, who
commanded the light to shine out of darkness,"
1. Now, in a certain sense God is the author of all things in relation to us. He made us, and not
we ourselves. Our circumstances in life, our natural endowments, our means of instruction and
improvement, and, as a consequence, our position in and influence upon the world, fall out
according to the wise and beneficent arrangements of His providence. But while, in relation to
these matters, God may be said to act by natural established laws, in certain other things in
relation to us He acts by a direct creative act of His almighty power. It is "God, who commanded
the light to shine out of darkness," who shines in our hearts. In this descriptive appellation of
God the apostle refers to the grandest exhibition of almighty power the universe ever beheld.
2. Further, the Divine authorship of this knowledge is apparent from its nature. You cannot more
surely trace a ray of light to its source in the sun than you can trace the moral lineaments of that
Being who is holy, wise, just, and good, in the revelation which He has given of Himself in Jesus
Christ. The Divine authorship of any work is held to be proved when the means by which it is
brought about are, humanly speaking, inadequate to the ends in view. Where are these conditions

more amply fulfilled than in the revelation which God has given of Himself in Christ Jesus?
Why, the work to be done is confessedly the most difficult in the world.
3. Finally, the Divine authorship of this knowledge is apparent by the blessedness its possession
brings. This blessedness is altogether of a singular kind. It is singular as to its origin. It is not
produced by the most fortunate collusion of outward circumstances, neither is it affected by the
discontinuance of these. The world cannot give it, and the world cannot take it away. I would call
upon all of you to remember that by nature we are all ignorant of the knowledge referred to in
the text. God's willingness to impart the knowledge of Himself, and the preciousness of this
knowledge. Note the apostle's language here. He does not state it as a thing that may be, or a
thing that will be, but he states it as a thing that has actually occurred God hath shined in our
hearts.
(J. Imrie, M. A.)
God's glory in Christ
B. Dale, M. A.1. In order to the perception of God's material creation, two things are
indispensable — the presence of light and the possession of an eye as the perceiving power or
medium. So, in order to the knowledge of the highest spiritual truth, there must be a revelation
and an appropriate organ or state of the soul. "Spiritual things" are "spiritually discerned."
2. But reference is not merely to the receiving, but also to the imparting, of light. See preceding
verses and chap.
3. "If we appear to be the speakers, it is nevertheless Christ, who works by us, and who inwardly
enlightens us, in order that we should enlighten others." Nor need we confine the design of such
enlightenment to apostles or ministers. Every Christian is to be a "light-giver in the world."
Observe —
I. THAT THE GLORY OF GOD IS MOST CLEARLY AND FULLY REVEALED IN THE
FACE OF CHRIST. In Christ we behold —
1. The real and direct expression of God. In nature we have the indirect — in the ancient modes
of revelation the typical — expressions of God, in Christ the direct and true.
2. The Divine excellences embodied in a living person. The attributes of God, considered
abstractly, have little influence compared with that exerted by their personal embodiment in
Jesus Christ.
3. The expression of the Divine perfections in their human form — perfections which, from their
very glory and exaltation, we regard as beyond our imitation. In Christ, however, we see
holiness, not merely in conjunction with infinite power, but in human circumstances, contending
with human weakness and difficulties. And then His love — how human, tender, touching! He
reveals the heart of God.
4. The perfect blending of all God's attributes in beautiful harmony. In other revelations of God
you have the divided, and sometimes distorted, beam; here, in the face of Christ, shines the pure
and perfect light.
II. THAT GOD GIVES A STATE OF SOUL ADAPTED TO RECEIVE AND REALISE HIS
GLORY IN THE FACE OF CHRIST.
1. The appropriate state of soul is specially a heart preparation. "In our hearts." Unlike other
truths, which need to be understood in order to be loved, religious truths require to be loved in

order to be known. How can the carnal mind, at enmity with God, perceive the beauty of
holiness, or the narrow, selfish heart realise a love which is as wide as the world, which stoops
from the highest glory to the deepest abasement, and gives itself forth unto death that others
might have eternal life? The heart must be opened, purged, clear, to receive the light of the
knowledge of Christ.
2. Such preparation is a great and Divine work. No mere resolutions or arguments can
accomplish the new creation in the soul. Gently and almost unconsciously are men often led to
behold the glory of God in Christ, as the eyelids unclose beneath the brightening beams of
morning.
III. THAT THE PURPOSE FOR WHICH GOD GIVES HIS LIGHT TO SOME IS THAT
THEY MAY IMPART IT TO OTHERS.
1. The fact of our having received light enables us to impart it; and the more we receive, the
more shall we be able to give.
2. This fact also renders it a most solemn duty, incumbent on all who have received the truth, to
impart it to others.
3. And should we not, too, by dwelling on the glory of God in Christ, be inspired with motives
sufficiently strong to bear us through all the difficulties attending the endeavour to diffuse the
truth?
(B. Dale, M. A.)
The face of Jesus Christ
D. Gregg.1. How much is contained in the face of Jesus Christ? Everything — the glory of God,
for Christ is the Son of God; all that pertains to ideal humanity, for Christ is true man; the history
of everything pertaining to redemption is written there.
2. The Bible is a photographic album. It is full of faces taken from God's camera. Chief among
these is the face of Jesus. It is a remarkable thing that nowhere have we any clue to Christ's
physical identity. We have no portrait of His person, nor have we any authentic description of it.
Coins and statues reveal the features of some contemporaries of Jesus, and history gives pen-
pictures of Socrates, etc.; but of Him, the one historic personage of whose form and face the
whole world most desires some knowledge, there is not a trace in the Bible.
3. Why this absence of Christ in marble or on canvas? Why this silence of inspired biographers?
I believe it was from God. God sets Christ forth as man, and not as any particular man, so that
He may not be localised.
4. We are satisfied with this way of presenting the face of Jesus Christ. While we do not have
His features, we have His mind, His moral qualities, His spiritual nature. After all, is it not the
aim of true art to set forth these qualities? A true artist is not satisfied with putting mere physical
beauty upon the canvas. Let us turn the pages of the Bible album and look into some of the faces
of Jesus Christ. There is —
I. THE HEROIC FACE (Luke 9:41).
1. That face turned Jerusalem-ward is a mirror. He kept His face fronting awful realities. That
fixed face ought to move our souls, and react in our fidelity to Him and His cause.

2. Do not undervalue His heroism as seen in this face. He did not find it easy to walk to
Jerusalem. The shrinking of His sensitive humanity stood in the way. The words imply a
desperate conflict, and victory won only by means of it.
3. This heroic face helps to set forth the fierceness of the battle of Calvary, which He won as our
champion.
II. THE FACE BRUISED BY HUMAN CONTEMPT AND INTOLERANCE. This picture is a
revelation of the patience of Jesus. He was keenly sensitive, and yet He bore all this indignity
without a murmur.
III. THE FACE IN THE DUST (Matthew 26:39). Gethsemane was to the prostrate form Calvary
before its time. Gethsemane means simply Christ shrinking from sin.
IV. THE FACE AWFULLY MARRED (Isaiah 53.). This is the face of Christ when sin and
suffering have completed their work. The hand of time takes the human face and works into it
every experience through which the man passes, just as the sculptor works his thoughts into a
piece of marble. His earthly career was enough to mar any face, and especially a face which
belonged to a nature so exquisitely constructed.
V. THE TRANSFIGURED FACE. This revelation is better than the face of God in nature. When
we look into the face of history the different attributes of God seem to clash; but in the life of
Jesus all the attributes of God are brought into play, and they work together in perfect harmony.
VI. THE FACE IN THE WHITE THRONE. We can only recognise the fact that this face is
there.
VII. THE FLASHING FACE AMID THE GOLDEN CANDLESTICKS (Revelation 1.). In the
face buried in the dust we saw a reflection of the dark past; in the flashing face amid the golden
candlesticks we see a reflection of the glorious future. Conclusion:
1. Our treatment of the face of Jesus Christ is an index of our character. Among our privileges is
access to the face of Jesus Christ. If we avail ourselves of this privilege we indicate a familiarity
with Christ, and a knowledge of Christ, and a desire and a love toward Christ. We indicate that
we are born from above and are the sons of God.
2. The face of Christ affords an inexhaustible and soul-satisfying study. Looking forward to his
awakening from the grave, the Hebrew poet sings, "As for me, I shall behold Thy face in
righteousness; I shall be satisfied when I awake with Thy likeness." The highest prayer which
Christ found it possible to pray for us was, "Father, I will that they also, whom Thou hast given
Me, be with Me where I am; that they may behold My glory."
(D. Gregg.)
The face of Jesus
W. Williams.Let us consider this as —
I. GRANDLY TYPICAL. Of what? Of the family of Mary? No. Of the tribe of Judah from
which He sprang? No. Of the Jewish race? Nay, for He was less a Jew than a man. The
appellation by which He designates Himself about sixty-six times is "Son of Man," as if the
blood of the whole human race was in His veins.
1. His face had no distinct, narrow, national type. Grecian, Roman, Syrian, Jew, ever bore the
distinctive features of their age and nation. Not so with Christ. The whole world can claim

kindred here and have the claim allowed. In His heart there is room for all; in His atoning blood
there is merit for all.
2. His face typified the ideal man. He was "fairer than the children of men," the perfect type of
moral and spiritual excellency. Our best aspirations can never go beyond the infinite heights of
holiness upon which He trod. The face of man is an index to his character. Place a light within a
marble vase, and it becomes translucent. Let holy principles dwell within a man, and they will
give an expression to the face. But on no human face yet were all excellences ever expressed.
One has patience, another generosity, another gentleness, another boldness. But from the
countenance of Jesus there beamed forth every ray from a full-orbed and complete character. His
heart was bold as a lion's, yet gentle as a lamb's.
II. TOUCHINGLY HISTORICAL. It doubtless laughed in infancy upon a mother's breast. To
behold it sages travelled far, and lowly shepherds bowed before it with reverence and awe. When
Simeon beheld it, he said, "Now lettest Thou Thy servant depart in peace, for mine eyes have
seen Thy salvation." In the temple doctors gazed upon His face with wonder. From before it
devils fled in fear, while poor sufferers sought it, finding it to be like a rising sun with healing in
its beams. Often and often during the night-watches was it upturned for hours in prayer. Three
times at least was it bedewed with tears. The fiendish mob spat in it and smote it, which indignity
He bore with Godlike fortitude (Isaiah 1:6; Isaiah 53:4). On the Mount "His face did shine as the
sun," but on the Cross unutterable anguish found dread expression there. And yet, to hearts
instructed as to the cause of this grief, that fair face was never more lovely than when ploughed
with furrows and stained with blood. A mother, young and beautiful, once dashed into the flames
of a burning chamber, and thus saved her child; but to her dying day she bore in charred cheeks
the effects of that awful moment. But who shall say her face, to husband and child at least, was
not more beautiful than before? In rescuing us the face of Jesus became more marred than that of
any man, and to those who know His love His face of sorrow is resplendent with the glory of
God. Yet that face is very different now (Revelation 1.). It is the light of heaven, and all who
trust and follow Him shall see it. Underneath the thin veil which covered the Athenian Jove, the
worshippers could see the sharp outline of his countenance and some of his more prominent
features. But on the festive days, when he was uncovered, and the sun shone upon that
magnificent statue, women fell down fainting, and strong men were overcome; hence the proverb
that was circulated through Greece... Unhappy is the man that has not seen the Athenian Jove."
Whatever veil of flesh or sense hides from us the face of our Well-Beloved, the day is coming
when it shall be taken away, and as we gaze we shall feel, "Unhappy they who have not seen Thy
face." And yet, under one aspect or another, all must see it; "for every eye shall see Him, and
they also which pierced Him."
III. INSTRUCTIVELY BEAUTIFUL. "The glory of God" was the specific name for the
Shekinah, and by it we understand the pouring out from Himself of the perfectness and beauty of
His own character. The glory of God may be said to bear a similar relation to "the Father of
lights" as the rays of the sun bear to the great orb of day. By "the face of Jesus" we need not
necessarily understand His countenance, for in Scripture the face is often taken to mean the
person (Exodus 33:14). The text means that the perfections of the Divine nature were in the
person of Jesus. Never had these been manifested so clearly, so fully, as now. Notwithstanding
the wonderful disclosures of the Deity under the old dispensation, Jehovah was still a God that
did hide Himself. But all the fulness of the Godhead was in Christ. In Christ we have —

1. Deity sweetly conspicuous. "He that hath seen Me hath seen the Father." The Divine
indignation against sin, the Divine love for humanity, the gentleness, patience, and mercy of God
are more fully revealed to us in Christ than in all other revelations combined.
2. Deity sweetly attractive. The glory of God as seen in nature and providence often repels by its
awful majesty. But in Jesus we see His glory in a human face — a face so gentle that children
might well be attracted to it, and the most timid natures feel safe in its presence.
(W. Williams.).
COMMENTARIES
Ellicott's Commentary for English Readers(6) For God, who commanded the light to shine out of
darkness.—Better, For it is God who commanded . . . that hath shined. The whole verse is in
manifest antithesis to 2Corinthians 4:4. The god of this world did his work of blinding; the true
God called light out of darkness. Here there is obviously a reference to the history of the creation
in Genesis 1:3.
Hath shined.—The English tense is allowable, but the Greek is literally shone, as referring to a
definite fact in the past life of the Apostle and other Christians at the very time of their
conversion.
In the face of Jesus Christ.—Some MSS. give “Christ Jesus,” others “Christ.” The clause is
added as emphasising the fact that the glory of God is for us manifested only in the face (or,
possibly, in the person, with a somewhat wider sense; see Note on 2Corinthians 1:11) of Christ,
as it was seen by the Israelites in the face of Moses. The word for “give light” is the same as that
rendered “radiance” in 2Corinthians 4:4.
Matthew Henry's Concise Commentary4:1-7 The best of men would faint, if they did not receive
mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may
rely upon to help us even to the end. The apostles had no base and wicked designs, covered with
fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or
uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a
glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance;
and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to
keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to
the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the
apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the
uttermost all that come to God through him. Ministers are servants to the souls of men; they must
avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in
the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light
was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first
work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The
ministers of the gospel are subject to the same passions and weaknesses as other men. God could

have sent angels to make known the glorious doctrine of the gospel, or could have sent the most
admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power
might be more glorified in upholding them, and in the blessed change wrought by their ministry.
Barnes' Notes on the BibleFor God, who commanded ... - The design of this verse seems to be, to
give a reason why Paul and his fellow-apostles did not preach themselves, but Jesus Christ the
Lord, 2 Corinthians 4:5. That reason was, that their minds had been so illuminated by that God
who had commanded the light to shine out of darkness, that they had discerned the glory of the
divine perfections shining in and through the Redeemer, and they therefore gave themselves. to
the work of making him known among people. The doctrines which they preached they had not
derived from people in any form. They had not been elaborated by human reasoning or science,
nor had they been imparted by tradition. They had been communicated directly by the source of
all light - the true God - who had shined into the hearts that were once benighted by sin. Having
been thus illuminated, they had felt themselves bound to go and make known to others the truths
which God had imparted to them.
Who commanded the light ... - Genesis 1:3. God caused it to shine by his simple command. He
said, "let there be light, and there was light." The fact that it was produced by "his saying so" is
referred to here by Paul by his use of the phrase (ὁ εἰπὼν ho eipōn) "Who saying," or speaking
the light to shine from darkness. The passage in Genesis is adduced by Longinus as a striking
instance of the sublime.
Hath shined in our hearts - Margin, "It is he who hath." This is more in accordance with the
Greek, and the sense is, "The God who at the creation bade the light to shine out of darkness, is
he who has shined into our hearts; or it is the same God who has illuminated us, who
commanded the light to shine at the creation." "Light" is every where in the Bible the emblem of
knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and
wretchedness. See note, John 1:4-5. And the sense here is, that God had removed this ignorance,
and poured a flood of light and truth on their minds. This passage teaches, therefore, the
following important truths in regard to Christians - since it is as applicable to all Christians, as it
was to the apostles:
(1) That the mind is by nature ignorant and benighted - to an extent which may be properly
compared with the darkness which prevailed before God commanded the light to shine. Indeed,
the darkness which prevailed before the light was formed, was a most striking emblem of the
darkness which exists in the mind of man before it is enlightened by revelation, and by the Holy
Spirit. For:
(a) In all minds by nature there is deep ignorance of God, of His Law, and His requirements; and,
(b) This is often greatly deepened by the course of life which people lead; by their education; or
by their indulgence in sin, and by their plans of life; and especially by the indulgence of evil
passions.
The tendency of man if left to himself is to plunge into deeper darkness, and to involve his mind
more entirely in the obscurity of moral midnight. "Light is come into the world, and men loved
darkness rather than light, because their deeds were evil," John 3:19.
(2) this verse teaches the fact, that the minds of Christians are illuminated. They are enabled to
see things as they are. This fact is often taught in the Scriptures; see 1 John 2:20; 1 Corinthians
2:12-15. They have different views of things from their fellow-men, and different from what they
once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in

the Saviour, and in the promises of the gospel, which they did not see before they were
converted. This does not mean:
(a) That they are superior in their powers of understanding to other people - for the reverse is
often the fact; nor,
(b) That the effect of religion is at once to enlarge their own intellectual powers, and make them
different from what they were before in this respect.
But it means that they have clear and consistent views; they look at things as they are; they
perceive a beauty in religion and in the service of God which they did not before. They see a
beauty in the Bible, and in the doctrines of the Bible, which they did not before, and which
sinners do not see. The temperate man will see a beauty in temperance, and in an argument for
temperance, which the drunkard will not; the benevolent man will see a beauty in benevolence
which the churl will not: and so of honesty, truth, and chastity. And especially will a man who is
reformed from intemperance, impurity, dishonesty, and avarice, see a beauty in a virtuous life
which he did not before see. There is indeed no immediate and direct enlargement of the
intellect; but there is an effect on the heart which produces an appropriate and indirect effect on
the understanding.
It is at the same time true, that the practice of virtue, that a pure heart, and that the cultivation of
piety all tend to regulate, strengthen, and expand the intellect, as the ways of vice and the
indulgence of evil passions and propensities tend to enfeeble, paralyze, darken, and ruin the
understanding; so that, other things being equal, the man of most decided virtue, and most calm
and elevated piety, will be the man of the clearest and best regulated mind. His powers will be
the most assiduously, carefully, and conscientiously cultivated and he will feel himself bound to
make the most of them. The influence of piety in giving light to the mind is often strikingly
manifested among unlettered and ignorant Christians. It often happens, as a matter of fact, that
they have by far clearer, and more just and elevated views of truth than people of the most
mighty intellects, and most highly cultivated by science and adorned with learning. but who have
no piety; and a practical acquaintance with their own hearts, and a practical experience of the
power of religion in the days of temptation and trial is a better enlightener of the mind on the
subject of religion than all the learning of the schools.
(3) this verse teaches, that it is the "same God" who enlightens the mind of the Christian that
commanded the light at first to shine. He is the source of all light. He formed the light in the
natural world; he gives all light and truth on all subjects to the understanding; and he imparts all
correct views of truth to the heart. Light is not originated by man; and man on the subject of
religion no more creates the light which beams upon his benighted mind than he created the light
of the sun when it first shed its beams over the darkened earth. "All truth is from the sempiternal
source of light divine;" and it is no more the work of man to enlighten the mind. and dissipate the
darkness from the soul of a benighted sinner, than it was of man to scatter the darkness that
brooded over the creation, or than he can now turn the shades of midnight to noonday. All this
work lies beyond the proper province of man; and is all to be traced to the agency of God - the
great fountain of light.
(4) it is taught here that it is the "same power" that gives light to the mind of the Christian which
at first commanded the light to shine out of darkness. It requires the exertion of the same
Omnipotence; and the change is often as remarkable, and surprising. Nothing can be conceived
to be more grand than the first creation of light - when by one word the whole solar system was

in a blaze. And nothing in the moral world is more grand than when by a word God commands
the light to beam on the soul of a benighted sinner. Night is at once changed to day; and all
things are seen in a blaze of glory. The works of God appear different; the Word of God appears
different; and a new aspect of beauty is diffused over all things. If it be asked in what way God
thus imparts light to the mind, we may reply:
continued...
Jamieson-Fausset-Brown Bible Commentary6. For—proof that we are true servants of Jesus unto
you.
commanded the light—Greek, "By speaking the word, commanded light" (Ge 1:3).
hath shined—rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that
shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh
8:12). The physical world answers to the spiritual.
in our hearts—in themselves dark.
to give the light—that is, to propagate to others the light, &c., which is in us (compare Note, see
on [2309]2Co 4:4).
the glory of God—answering to "the glory of Christ" (see on [2310]2Co 4:4).
in the face of Jesus Christ—Some of the oldest manuscripts retain "Jesus." Others omit it. Christ
is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the
brightness on Moses' "face." The only true and full manifestation of God's brightness and glory
is "in the face of Jesus" (Heb 1:3).
Matthew Poole's Commentary The Holy Ghost in the New Testament often compareth the work
of the new creation by Jesus Christ, to the work of God in the old creation; intimating to us, that
the latter is as great a work of providence and Divine power, as the former: Ephesians 4:24, the
new man, after God, is said to be created in righteousness and true holiness. For as that is a
creation which is a making of something out of nothing, (as God created the heavens and the
earth), so the production of one thing out of another, which hath no fitness or aptitude to receive
such a form, is also a true creation, and requireth an Almighty power. God made light to shine
out of darkness, Genesis 1:2,3: so (saith the apostle) he hath made Christ (who is the Light of the
world) to shine into our hearts, to give us the true knowledge of God, and of his glory, the glory
of his grace.
In the face of Jesus Christ; that is, by which we attain the clear and certain knowledge of God: as
a man is distinctly known by or from his face, God is clearly and distinctly known only in and by
Christ.
Gill's Exposition of the Entire BibleFor God, who commanded the light to shine out of
darkness,.... The causal particle for, shows these words to be also a reason of the foregoing;
either why they so clearly beheld the glory of the Lord, 2 Corinthians 4:18 or why they
renounced the hidden things of dishonesty, 2 Corinthians 4:2 or why their Gospel could not be
hid, 2 Corinthians 4:3 or why they did not preach themselves, but Christ, 2 Corinthians 4:5
because God had
shined in their hearts; and in this light, they saw the glory of Christ; could not bear any secret,
hidden, scandalous practices; and held forth the word of light and life to others; and seeing so

much of their own weakness, sinfulness, and unworthiness, dared not to preach themselves, but
Christ Jesus the Lord; in which may be observed the character of the true God, as opposed to
Satan, the god of this world, who is said to blind the minds of men, 2 Corinthians 4:6 whereas
the true God is represented as the author of "light", and as producing it by a word of "command",
and that "out" of mere "darkness"; respect is here had to the creation of all things at the
beginning, when "darkness was upon the face of the deep--and God said, let there be light and
there was light", Genesis 1:2. Now this character of God, as creating light in this wonderful
manner, is prefaced to his giving spiritual light unto his people; because of the agreement there is
between light corporeal and spiritual, in their nature and production; for as there was darkness
upon the earth before there was light, so there is a natural darkness in the minds of men, before
any spiritual light is infused into them; and as light was the first production out of the dark and
unformed chaos, so light is the first thing that is struck into the soul in conversion; moreover, as
light was the effect of almighty power, so is the spiritual illumination, or the opening of the eyes
of the understandings of men, who are naturally born blind; and as light was a creation of that
which was not before, so the work of grace on the soul is not an increase of, or an addition to, or
an improvement of the light of nature, but it is a new light, created in the understanding; add to
all this, that both corporeal and spiritual light are good, and both called "day"; the influence that
God has over the hearts of men, and the effect he produces there are, he
hath shined in our hearts. The hearts of men are like this dark terraqueous globe, having no light
in them; God is as the sun, the fountain of light, which shines upon them and in them; so as to
give them a true sight and sense of sin, and of their lost state and condition; so as to cause them
to see the fulness and suitableness of Christ as a Saviour; so as to warm their affections, and
draw out their desires after Christ, his ways, truths, ordinances, and people; and so as to give
them light into the mysteries of the Gospel; particularly he so shines into the hearts of some,
whom be makes ministers of the Gospel, as to give more light and knowledge into Gospel truths,
than he does to others; and his end in doing this, is
to give: that is, that his ministering servants may give
the light of the knowledge of the glory of God in the face of Jesus Christ; men must be first made
light in, and by the Lord, or they will never be fit and proper persons to hold forth the word of
light, or to communicate light to others; God first shines into their hearts, and then they give light
to others: by "the glory of God" is not meant the essential glory of God, or the perfections of his
nature, though these are to be seen in the face, or person of Christ; but rather the glorious
counsels of God, and scheme of salvation by Jesus Christ; or in other words, the glorious Gospel
of God: and by "the knowledge" of it is designed, not a mere notional speculative knowledge of
the Gospel, but an experimental one; a spiritual knowledge of the Gospel, of Christ in it, of God
in Christ, and of an interest in God's salvation by Christ: now when the ministers of the word are
said to give the light of this to men, or to enlighten them with this knowledge, it cannot be
thought that they are the efficient causes, for such are only Jehovah, Father, Son, and Spirit; but
only that they are instrumental, and are means in the hands of God, of bringing persons to see the
fellowship of this mystery: all which is done, "in the face of Jesus Christ"; this denotes the
clearness and perspicuity of their ministry, and of that knowledge which is communicated by it;
see 2 Corinthians 3:12 and also the authority by which they act; it is in the name and person of
Christ, in which sense the phrase is used, 2 Corinthians 2:10.

Geneva Study BibleFor God, {g} who commanded the light to shine out of darkness, hath shined
in our hearts, to give the {h} light of the knowledge of the glory of God in the face of Jesus
Christ.
(g) Who made with his word alone.
(h) That being enlightened by God, we should in the same way give that light to others.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/2_corinthians/4-6.htm"2 Corinthians 4:6. Confirmation
of the above, and not simply of the concluding words of 2 Corinthians 4:5 (ἑαυτοὺς δὲ δούλους
κ.τ.λ.), but of the entire 2 Corinthians 4:5. For it is God who has bestowed on us such
enlightenment, and for such behoof as is declared in 2 Corinthians 4:6; how should we not be far
exalted above the preaching of ourselves instead of Christ as the Lord, and how could we
proclaim ourselves otherwise than simply in the relation of serviceableness to you,
serviceableness for Christ’s sake!—“For God, who bade light shine out of darkness, it is who
caused it to shine in our hearts, in order that we should make the knowledge of the divine glory
give light in the presence of Christ.” Apart from this figurative clothing, the sense is: For it is
God, the creator of light, who bestowed on us the spiritual light communicated to us, not that we
might retain it for ourselves without further communication, but that we should convey the
knowledge of the divine glory to others in making this knowledge manifest to them in Christ,
whom we teach them to know. As to the construction, ὅς is not to be taken as equivalent to οὗτος
(Vorstius, Mosheim, Morus, Rosenmüller, Schrader; comp. Theodoret and Luther), nor is ὅς to
be deleted (Rückert hesitates between the two), but ἐστί is to be supplied, and supplied before ὃς
ἔλαμψεν (so, rightly, most of the commentators[194]), not immediately after ὁ θεός (Valla,
Erasmus, Vatablus, Estius, Bengel, Vater, Ewald), because it is only with ὃς ἔλαμψεν that the
important idea is introduced, and because Paul has written ὅς and not ὃς καί. On account of the
ὃς κ.τ.λ. that follows it is impossible, with Hofmann, to regard the sentence on ὅτι ὁ θεός as far
as λάμψαι (“for it is God who … has bidden to shine”) as a complete and perfect sentenc.
ὁ εἰπὼν ἐκ σκότονς φῶς λάμψαι] qui jussit, etc. Reminiscence of Genesis 1:3,[195] in order to
prepare for the following Ὃς ἜΛΑΜΨΕΝ Κ.Τ.Λ., which is meant to appear as analogous to the
physical working of God in the creation. “Saepe comparantur beneficia creationis veteris et
novae,” Grotius. The emergence of the light of the holy truth in Christ from amid the sinful
darkness of untruth (Hofmann) is not as yet spoken of; this spiritual fact only finds its expression
in what follows, and has here merely the way prepared for it by the corresponding physical
creation of ligh.
ἐκ may doubtless mean immediately after (Emmerling), see Heindorf, ad Prot. p. 463; Jacobs, ad
Ael. p. 464; but in the N. T. it does not so occur, and here “forth out of darkness” is far more in
keeping with graphic vividness, for such is the position of the matter when what is dark becomes
lighted up; comp. LXX. Job 37:15.
ὃς ἔλαμψεν ἐν τ. καρδ. ἡμ.] This Ὅς cannot be referred to Christ, with Hofmann, who compares
irrelevantly Hebrews 5:7 (where Christ is in fact the chief subject of what immediately
precedes), but it applies to God. Whether ἔλαμψεν is intransitive (Chrysostom and most
expositors): he shone, which would have to be explained from the idea of the indwelling of God
by means of the Holy Spirit (John 14:23; 1 Corinthians 3:16; 1 Corinthians 14:25), or whether it

is factitive: who made it (namely, φῶς) shine (Grotius, Bengel, Emmerling, Fritzsche), as
ἀνατέλλειν is used in Matthew 5:45, and even ΛΆΜΠΕΙΝ in the poets (Eur. Phoen. 226, and the
passages in Matthiae, p. 944; Jacobs, ad Anthol. VI. p. 58, VII. p. 378, VIII. p. 199; ad Del.
Epigr. p. 62; Lobeck, ad Adj. p. 94, ed. 2), is decided from the context by the preceding physical
analogy, which makes the factitive sense in keeping with the εἰπὼν λάμψαι most probable. If the
progress of thought had been: “who himself shone” (Chrysostom, Theodoret), the text must have
run, ὃς αὐτὸς ἔλαμψεν. God has wrought in the hearts of the apostolic teachers, spiritually
creating light, just as physically as at the creation He called light out of the darkness. Hofmann,
in consequence of his referring Ὅς to Christ, wrongly explains it: “within them has been
repeated that which took place in the world when Christ appeared in it.” On the point itself in
reference to Paul, see Galatians 1:16.
πρὸς φωτισμὸν κ.τ.λ.] for the purpose of lighting (2 Corinthians 4:4), etc., equivalent to πρὸς τὸ
φωτίζειν τὴν γνῶσιν κ.τ.λ., in order that there may lighten, etc., by which is set forth the thought:
“in order that the knowledge of the divine glory may be conveyed and diffused from us to others
through the preaching of Christ.” For if the knowledge remains undiffused, it has not the nature
of a thing that lightens, whose light is received by the eyes of me.
ἐν προσώπῳ Χριστοῦ] belongs to ΠΡῸς ΦΩΤΙΣΜΌΝ, but cannot be explained in persona
Christi, i.e. in nomine Christi, as Estius explains it after the Latin Fathers, but it specifies where
the knowledge of the divine glory is to lighten: in the presence of Christ. For Christ is εἰκὼν τοῦ
θεοῦ, and Christians see unveiled the glory of Christ, 2 Corinthians 3:18. He, therefore, who
converts others to Christ makes the knowledge of the divine glory become clear-shining to them,
and that in the countenance of the Lord, which is beheld in the gospel as the reflection of the
divine glory, so that in this seen countenance that clear-shining knowledge has the source of its
light (as it were, its focus). Probably there is in ἐν προσώπῳ Χριστοῦ a reminiscence of 2
Corinthians 3:7. The connection of ἘΝ ΠΡΟΣΏΠῼ ΧΡ. with ΠΡῸς ΦΩΤΙΣΜΌΝ has been
justly recognised by Estius, and established as the only right one by Fritzsche (Dissert. II. p. 170,
and ad Rom. I. p. 188), whom Billroth follows, for the usual way of connecting it with τῆς δόξης
τ. θεοῦ (comp. also Hofmann: “the glory of God visible in Christ”) would of necessity require
τῆς repeated after ΘΕΟῦ, since ΔΌΞΑ is not a verbal substantive like ΦΩΤΙΣΜΌς, and
consequently, without repeating the article, Paul would necessarily have written Τῆς ΤΟῦ ΘΕΟῦ
ΔΌΞΗς ἘΝ ΠΡΟΣΩΠ. ΧΡ. (see Krüger, §§ 50, 9, 9, and 8). The objection of de Wette against
our view—an objection raised substantially by Hofmann also—that the ΓΝῶΣΙς is the subjective
possession of the apostle, and cannot therefore become light-giving in the face of Christ, leaves
out of consideration the fact that the ΓΝῶΣΙς is objectivised. Conveyed through preaching, the
γνῶσις of the divine glory gives light (it would not give light otherwise), and its light-giving has
its seat and source of issue on the countenance of Christ, because it is this, the glory of which is
brought to view in the mirror of preaching (2 Corinthians 3:18).
Note, further, how there is something clumsy but majestic in the entire mode of expression, πρὸς
… Χριστοῦ, especially in the accumulation of the four genitives, as in 2 Corinthians 4:4.
[194] Comp. also Buttmann, neatest. Gramm. p. 338 [E. T. 395].

[195] Ewald, following the reading λάμψει, supposes an allusion to Isaiah 60:1, Job 12:22, or to
some lost passage.
Expositor's Greek TestamentHYPERLINK "/2_corinthians/4-6.htm"2 Corinthians 4:6. ὅτι ὁ
Θεὸς κ.τ.λ.: seeing it is God who said “Light shall shine out of darkness” (a paraphrase of
Genesis 1:3; cf. Psalm 112:4), who shined in our hearts to illuminate (others) with the knowledge
of the glory of God in the Face of Christ. That is to say, there is nothing secret or crafty in the
Ministration of the New Covenant; it is the proclamation of a second Fiat Lux (St. John 1:4; John
8:12) in the hearts of men (2 Peter 1:19). The image of 2 Corinthians 3:18 is thus preserved in
this verse; we reflect the light which shines upon us from the Divine Glory, as manifested in
Christ.
Cambridge Bible for Schools and Colleges6. For God … shined] Literally, Because it is God
Who shined, and therefore, if the doctrine of the ministers of Christ were not received by any, it
was not because they exercised any concealment or reserve (ch. 2 Corinthians 3:13), much less
on account of any adulteration of the pure word of God (2 Corinthians 4:2), but because the soul
of the unbeliever deliberately refused to receive the light of God’s truth. Cf. John 1:5.
who commanded the light to shine out of darkness] First in the physical world (Genesis 1:3) and
then in the moral and spiritual world, in the person of Jesus Christ. Cf. John 1:4; John 3:19; John
8:12, &c.
hath shined in our hearts] God makes use of human instrumentality in spreading the knowledge
of His glory. Cf. ch. 2 Corinthians 2:15-16, 2 Corinthians 3:3; 2 Corinthians 3:6.
to give the light of the knowledge of the glory of God] Literally, in order to the enlightenment:
illumination, Rhemish. Knowledge is here spoken of rather as the effect of light than light itself.
See note on 2 Corinthians 4:4.
in the face of Jesus Christ] The same word is used here as in ch. 2 Corinthians 2:10. See note on
the words ‘image of God,’ above. “A notable place, whence we learn that God is not to be
investigated in His unsearchable height, for He inhabits the light unapproachable (1 Timothy
6:16), but to be known as far as He reveals Himself in Christ … It is more useful for us to behold
God as He appears in His Only-begotten Son, than to investigate His secret essence.” Calvin.
There is another interpretation of these words. We may translate them ‘in the person of Christ,’
and then the sense is that Christ was Himself the revealer of the glory of God. John 1:14; John
1:18.
Bengel's GnomenHYPERLINK "/2_corinthians/4-6.htm"2 Corinthians 4:6. Ὅτι, because) He
proves, that they were true servants.—ὁ Θεὸς, God) God—to shine, constitutes the subject; then
by supplying is (as in Acts 4:24-25) the predicate follows, [is He] who hath shone.—ὁ εἰπὼν, He
who spake the word) who commanded by a word LXX., εἶπεν, Genesis 1:3.—ἐκ σκότους φῶς,
light out of darkness) LXX., Job 37:15, φῶς ποιήσας ἐκ σκότους. A great work.—ἔλαμψεν, hath
shone) Himself our Light; not only the author of light, but also its fountain, and Sun.—καρδίαις,
in our hearts) in themselves dark.—ἐν προσώπῳ[23] Ἰησοῦ Χριστοῦ, in the face of Jesus Christ)
Who is the only begotten of the Father and His image, and was manifested in the flesh with His
glory.

[23] Both the margin of the 2d Ed. and the Germ. Ver. hint that the name Ἰησοῦ is a doubtful
reading; and the same may be said of the reading τοῦ Κυρίου, 2 Corinthians 4:10.—E. B.
AB Orig. 1,632f omit ʼ Ιησοῦ. But C Orig. 4,448c have it before Χριστοῦ; and D(Λ)Gfg Vulg.
have it after Χριστοῦ. ABCDGfg Vulg. Orig. Iren. omit Κυρίου in 2 Corinthians 4:10. It is
supported only by some later uncial MSS. and later Syr., etc.—ED.
Pulpit CommentaryVerse 6. - Who commanded the light to shine out of darkness. The argument
of the verse is that God, who created the material light (Genesis 1:3) and who is the Father of
lights (James 1:1) and sent his Son to be the Light of the world (John 8:12), did not shine in our
hearts for our sakes only, or that we might hide the light under a bushel for ourselves, but that we
might transmit and reflect it. There is an implied comparison between the creation of light and
the dawn of the gospel light, and each of these was meant for the good of all the world. The verse
should be rendered, if we follow the best manuscripts, "Because it is God, who said, Light shall
shine out of darkness, who shone in our hearts for the illumination of the knowledge of the glory
of God." In the face of Jesus Christ (see ch. 2:10; 3:7). Probably, however, there is a reference to
the glory of God, not as reflected from the face of Christ, but as concentrated in and beaming
from it (Hebrews 1:2).
Vincent's Word StudiesWho commanded the light to shine (ὁ εἰπὼν φῶς λάμψαι)
The correct reading is λάμψει shall shine; so that we should render, it is God that said light shall
shine. So Rev.
To give the light of the knowledge (πρὸς φωτισμὸν τῆς γνώσεως).
Lit., for the illumination, as 2 Corinthians 4:4. In order that the knowledge may lighten.
Knowledge, if not diffused, is not of the nature of light.
In the face of Jesus Christ
Containing the thought of 2 Corinthians 3:18. The knowledge of the divine glory becomes clear
revelation to men in the face of Christ as it appears in the Gospel: "So that in this seen
countenance that clear-shining knowledge has the source of its light, as it were, its focus"
(Meyer).
PRECEPT AUSTIN RESOURCES
2 Corinthians 4:5 For we do not preach ourselves but Christ Jesus as Lord, and ourselves
as your bond-servants for Jesus' sake. .(NASB: Lockman)
Greek : ou gar heautous kerussomen (1PPAI) alla Iesoun Christon kurion, heautous de
doulous umon dia Iesoun.

Amplified: For what we preach is not ourselves but Jesus Christ as Lord, and ourselves
[merely] as your servants (slaves) for Jesus’ sake. (Lockman)
Barclay: It is not ourselves that we proclaim, but Christ Jesus as Lord, and ourselves
your servants for Jesus’ sake. (Westminster Press)
God's Word: Our message is not about ourselves. It is about Jesus Christ as the Lord.
We are your servants for his sake. (GWT)
Easy English: We do not preach about ourselves but about Christ Jesus as Lord. We are
your servants because we love Jesus.
ESV: For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as
your servants for Jesus' sake. (ESV)
KJV: For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants
for Jesus' sake.
NET: For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your
slaves for Jesus' sake. (NET Bible)
NIV: For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your
servants for Jesus’ sake. (NIV - IBS)
NLT: You see, we don’t go around preaching about ourselves. We preach that Jesus
Christ is Lord, and we ourselves are your servants for Jesus’ sake. (NLT - Tyndale
House)
Phillips: For it is Christ Jesus the Lord whom we preach, not ourselves; we are your
servants for his sake (Phillips: Touchstone)
Weymouth: (For we do not proclaim ourselves, but we proclaim Christ Jesus as Lord,
and ourselves as your bondservants for the sake of Jesus.)
Wuest: for we do not proclaim ourselves but Christ Jesus as Lord; but we proclaim
ourselves as your slaves for the sake of Jesus,
Young's Literal: for not ourselves do we preach, but Christ Jesus -- Lord, and ourselves
your servants because of Jesus;
FOR WE DO NOT PREACH OURSELVES BUT CHRIST JESUS AS LORD, AND
OURSELVES AS YOUR BOND-SERVANTS FOR JESUS' SAKE: ou gar heautous
kerussomen (1PPAI) alla Iesoun Christon kurion, heautous de doulous humon dia Iesoun.:
• we: Mt 3:11 Jn 1:21-23 3:27-31 7:18 Ac 3:12,13 8:9,10 10:25,26 Ac 14:11-15 Ro
15:17,18 1Co 1:13-15,23 3:5,6 10:33 Php 1:15 1Th 2:5,6 Tit 1:11 1Pe 5:2-5 2Pe 2:3
• Christ: 2Co 1:19 Mt 23:8 Ac 2:36 5:31 10:36 Ro 14:8,9 1Co 1:23 2:2 8:6 1Co 12:3
15:47 Php 2:11
• and: 2Co 1:24 5:14,15 Mt 20:25-27 Lk 22:25,26 Jn 13:14,15 Ro 15:1,2 1Co 9:19-23 Ga
5:13 2Ti 2:10
• 2 Corinthians 5 Resources - Multiple Sermons and Commentaries

PROCLAMATION
OF THE PERSON
CHRIST JESUS
We...preach...Christ - Paul did not preach a personal, private program but a Person, the primary
Person of all eternity, Christ Jesus our Lord.
Paul preached a Person,
Not pious platitudes!
Not (ou) signifies absolute negation. Paul continues his staunch defense of the authenticity of his
ministry adamantly denying that he is preaching self when in fact his sole focus is the Savior. It's
all about Him, not us!
Not ourselves - Paul's practice was diametrically opposed to that of the false teachers at Corinth
about whom he wrote somewhat satirically...
Not that we [have the audacity to] venture to class or [even to] compare ourselves with
some who exalt and furnish testimonials for themselves! However, when they measure
themselves with themselves and compare themselves with one another, they are without
understanding and behave unwisely. (2 Co 10:12, Amplified, read the context 2Co 10:13
14 15 16 17 18).
Comment: Paul, a man of great humility (2Co 1:9), went to great lengths to avoid self-
promotion (Not commending himself - 2Co 3:1, 2, 3-note). From this verse we see Paul's
adversaries thought quite a lot of themselves! However, these false teachers did not
compare themselves with the divine standard exemplified by Christ, but artificially set
their own standards, mere human standards. As John MacArthur says "Paul’s disclaimer
was both a denial of the false apostles’ charge and an indictment of them."
Alfred Plummer notes that...
God blinded (Paul's) bodily eyes for three days as a means towards healing his spiritual
blindness. How could a man who had had these experiences preach himself?
(International Critical Commentary - 2Corinthians - online)
We...ourselves - Paul continues his use of plural pronouns to minimize drawing attention to
himself (eg, his oratorical ability, etc) and away from Christ Jesus. Paul would have liked the
salty saint Vance Havner who once said...
It is not the business of the preacher to fill the house. It is his business to fill the pulpit.
(Ed: Amen or Oh my! - And to fill his hearer's hearts and souls with the Word of Truth,
the bread of life, Christ Jesus, the Incarnate Word! - Mt 4:4 Lk 4:4 Jn 6:35, 41 48 50 51
58 cp Jn 6:63)
Kent Hughes has a wonderful comment...
“Paul was a minister, not a master; a servant, not a lord” (Hughes). Truly, no man can
fancy himself great and at the same time declare that God is great. The proclamation that
“Jesus Christ is Lord” is the province of the humble alone. (Ed: Amen!) Paul’s
proverbial declaration stands as a rebuke to any minister of the Gospel who aspires to
greatness or fame. Any preacher who fails to preach “Jesus Christ as Lord” or fails to be
a servant “for Jesus’ sake” has forsaken the apostolic ministry of the new covenant.
(Hughes, R. K. 2 Corinthians: Power in Weakness. Preaching the Word. Crossway)

James Denney makes an interesting observation on this text noting that...
This is probably the simplest and most complete directory ("collection of directions") for
preaching the Gospel. The preacher is to make the truth (cp Jn 14:6) manifest. It is
implied in what has just been said, that one great hindrance to its manifestation may
easily be its treatment by the preacher himself (Ed: I am primarily a teacher and this
struck a convicting cord in my heart for I love to use lots of "power point" slides!). If he
wishes to do anything else at the same time, the manifestation will not take effect. If he
wishes, in the very act of preaching, to conciliate a class, or an interest; to create an
opinion in favor of his own learning, ability, or eloquence; to enlist sympathy for a cause
or an institution which is only accidentally connected with the Gospel,--the truth will not
be seen, and it will not tell. (The Expositor's Bible)
NOT SELF
BUT SAVIOR!
Dave Guzik comments that...
Not everyone who opens a Bible and starts talking is preaching Christ Jesus the Lord.
Many well-intentioned preachers are actually preaching themselves instead of Jesus. If
the focus is on the funny stories or the touching life experiences of the preacher, he may
be preaching himself.
(Ed Comment: How long are your introductory remarks before you begin to exposit
the Word of God? If you are spending a significant portion of your time [beloved, every
pulpit minute is like "gold" when viewed in the light of eternity!] telling the saints stories
about yourself [I listened to a sermon this morning where the pastor took the opening 10
minutes [out of 40 minutes total] to talk about himself, not once mentioning a specific
Scripture!], you are short-changing both God and the saints! Shorten your intro so you
don't short change God and God's people! It is no accident that 3 times Jesus told Peter
"Feed [each time using present imperative = command to make this his continual
practice] My lambs/sheep!" [Jn 21:15KJV, Jn 21:16KJV Jn 21:17KJV, Peter apparently
got the message in turn commanding pastors in 1Pe 5:2-note {aorist imperative = Do this
effectively, even with a sense of urgency} to "shepherd" {poimaino = graze, guide and
guard]}. Pastor Rob Salvato adds a touch of satire to the preceding comment...
Jesus said to Peter if you love me feed my sheep – Note he didn’t say if you love
me COUNT my sheep! IF you love me ENTERTAIN my sheep! If you love me
DRAMA my sheep! (These things are) not the priority. The goal, the message
(today, "the old, old story") is the same as it was 2,000 yrs ago when Jesus
commissioned Peter – if you love me – FEED MY SHEEP [Sermon Notes on
2Corinthians 4:1-6 "We Preach Jesus"])
(Dave Guzik continues) Often, people love it when the preacher preaches himself. It is
revealing, it seems intimate, and it is often entertaining. It is also tempting for the
preacher, because he sees how people respond when he focuses the message on himself.
But the bottom line is that the preacher himself can’t bring you to God and save your
eternal soul; only Jesus can. So preach Jesus!
Is it wrong for a preacher to tell a joke? To use a story from his own life? Of course not.
But it is all a matter of proportion. It’s like asking, “is it all right to put salt in the soup?”

JESUS' GLORY DISPLAYED IN HIS FACE

JESUS' GLORY DISPLAYED IN HIS FACE

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