Jesus was the face of god

JESUS WAS THE FACE OF GOD
EDITED BY GLENN PEASE
II COR.4:6 For God, who said, "Let light shine out of
darkness,"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 Creatorand 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 gospelof God. We learn -
I. WHENCE THE LIGHT COMES. Physicallight comes from the sun, and
the sun was kindled by the Creator. He said, "Let there be light, and there
was light." So all intellectualand 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 satisfactionin 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 ofthe
glory of God." If this be so, Godis not the Unknown, the Unknowable. The
glory of the Eternal is not so much in his powerand wisdom as in his moral
attributes, his holiness, and love. The revelation of the Divine characteris 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 resurrectionthis light shone visibly from his face, as it had done on the
occasionofhis 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 compassionand love is
there. When patiently enduring insult, upon it rests the lustre of majestic
sweetness.When dying on the cross, the light of sacrificialvictory 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 awakenthe sensationof light when they fall
upon a receptive and sensitive eye, so the revelation of God's characterimplies
a receptive and responsive heart. Though light evershines from Christ,
multitudes have no benefit or enjoyment from it. When the heart turns like
the sunflowerto 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 answerto 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 absorbedby 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 agencythe 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 preachChrist effectivelywho has not first
learned the spirit of Christ — the spirit of complete self-sacrificeand 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 preacherthe exhortation comes with specialforce,
"One is your Master, even Christ." And this complete independence of the
Christian minister is absolutelyessentialto 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-MATTEROF THE MESSAGE;OR, THE PREACHER'S
ONLY THEME. "We preach... Christ Jesus the Lord."

1. Observe the uncompromising exclusiveness ofthis theme. It is a theme
which must never be relinquished, or even temporarily lost sight of. Nothing
else must ever be allowedto 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 weltas
the fulness of the Godhead; and out of His fulness may we all receive
encouragementand helpfulness in every circumstance of life.
III. THE PREACHER'S HIGH RESPONSIBILITY. "Notourselves."
(J. Pollock.)
An apostolic ministry
H. Allon, D. D.
I. THE SUBJECT-MATTER OF THE APOSTLE'S MINISTRY— Christ
Jesus the Lord. Whereverhe went he preachednothing else. There are some
who saythat there is a certainstyle of preaching for the poor and unlearned,
and a different style for the cultivated. But Paul preachedthe same gospelin
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 Messiahwhomthe world at that time felt convinced
that they needed. He preachedHim also as the Prophet and the Priest, and the
King of His Church. He preachedHim further in the dignity of His person,
and in the combination of two natures representedin 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 preachHim, then, as the Lord in every sense of the term —
the Lord over the body as wellas 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. Paulregardedhimself 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 especiallyin
times of affliction. The minister has to do many things that other men will not
do, and perhaps are not calledupon to do. Let us look at —
III. HIS MOTIVE. I am Christ's ambassador, andfor 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 oftheir sacredtrust, from the considerationof future
rewards and punishments.
2. This disclaiming ourselves does not imply a total disregardto our
reputation and characteramong men, for on this the successofour ministry,
and consequentlythe advancementof the Redeemer's kingdom, may in some
measure depend.But, positively, the selfishness here disclaimedis, 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 preachthemselves 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 interestof 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 everso good, yet self may be the
root of it all, and the objectof our principal aim.
II. TO CONSIDERSOME OF THE OPERATIONS OF THIS CORRUPT
PRINCIPLE IN THOSE PARTICULAR INSTANCES THAT TEND TO
DISCOVER ITS REIGNING DOMINION. Afaithful discharge of this
important trust requires more self-denialthan any employment under the
sun, yet there are many things in the sacredoffice 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, maybe an
inducement to those who have a turn for speculation, and would be willing to
shine in literature, from mere selfishprinciples, to undertake the ministry.
And as these undertake the sacredemployment for themselves, and not for
God, so they will ever "preachthemselves, and not Christ Jesus the Lord."
And, when selfhas 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 sermonis 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 conversionof souls. Sometimes this selfishdisposition will
work up envious thoughts againstall 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 preachnot ourselves, but
Christ Jesus the Lord." As it respects the matter, it includes in generalthe
whole sum of gospeldoctrine relating to man's salvationby Jesus Christ —
the originalcontrivance, the meritorious imputation, and actual applicationof
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, andeverlasting life.

2. To preach Christ is to exhibit to view His infinite Divine fulness and the
freeness ofHis unbounded grace, His almighty powerto 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
advancementof His interest. Let me now endeavour to improve this subject
by an inference or two from eachof the principal foregoing heads, and then
conclude with a particular application.And —
1. If ministers are not to preachor to seek themselves in the execution of the
sacredoffice, then none can ever discharge this important trust acceptablyin
the sight of God who are under the reigning dominion of mercenary and
selfishprinciples.
2. If the business of gospelministers be to preach Christ, hence see the honour
and dignity of their office. Let us guard againstthat fearof man which
selfishness wouldprompt us to. If the reigning dominion of selfishness is
inconsistentwith a ministerial, it is equally inconsistent with a truly Christian,
character.
(D. Bestwick,M. A.)
Christ the supreme theme of a gospelministry
R. Walker.
I. THAT TO PREACHCHRIST JESUS THE LORD IS THE
DISTINGUISHING CHARACTERISTIC AND PROPEREMPLOYMENT
OF A GOSPELMINISTER.It may be affirmed that something concerning
Christ hath been the principal subject of every revelationthat came from
God, downwardfrom the original promise made to our first parents (Acts
10:43;1 Peter 1:10). And if Christ was an objectof 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 dwellupon
Him as their constanttheme. 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 subjectof
discourse in such a way as to keepChrist continually in the eye of our hearers.
We must acknowledgeHim 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 salvationof men the sole aim of our preaching.
II. THAT PREACHING CHRIST IS THE PROPER BUSINESS AND THE
DISTINGUISHING CHARACTERISTIC OF A GOSPELMINISTER. Can
anything be more reasonable than that they who profess to derive their
authority from Christ should make Him the principal subjectof their
sermons, and recommend Him to the esteemand love of their hearers? But
what I would chiefly observe is that preaching Christ Jesus the Lord is the
greatmeans which God hath appointed for the conversionof sinners; and
therefore it is not only highly reasonable,but absolutelynecessary.
(R. Walker.)
Self rejectedand 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 ofthe 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 "esteemedas the filth of the
earth," etc.(3)Were they ambitious to display their own talents? "We came to
you, not with excellencyof 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 objectthe 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 generalprinciples to which every teacherof that
science constantlyrefers;and the first principles of the science whichis to
make men wise unto salvationare 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, "ifI seek to please men I should not be the servant of
Christ." His own glory is the greatend which God has in view in all His
works. It is impossible it should be otherwise. What is the greatend of all the
works of creation? "ForThy glory they were and are created." Whatis His

greatobject 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 comparedwith that which shines in the greatwork of
redemption? Hence —
2. The absolute necessityof thus preaching Christ in order to attain the great
objectof our ministry.(1) It is the only objectfor which it has been appointed.
Suppose, instead of setting up the brazen serpent, Moses had elevateda 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 necessityof
preaching Christ Jesus the Lord.(a) Do we attempt to awakenthe sinner, to
arouse the careless? Shallwe have recourse to moral suasion? Shallwe 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 inefficacyof these efforts. But he who is
insensible to every other attraction, and resists every other impression, is
often affectedby aa exhibition of the Cross.(b)By what means shall we
administer consolationto the wounded spirit? Palliatives may be easily found.
Hence the complaint, "They have healedthe hurt of the daughter of My
people slightly." But has the arrow of conviction piercedthe conscience?
What can effecta cure but the balm in Gilead, applied by the hand of the
Physicianthere?(c) Do we seek to promote the edification, the holiness, the
comfort of believers? These objects willbe attained only as we preach "Christ
Jesus the Lord." That knowledge whichis 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 consolationofIsrael.(3)It is to secure the
co-operationof the Holy Spirit, without which our ministry must be
altogetherineffectual. Successdepends 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 estimatedby the degree
of attention it pays to the Redeemer, and the place which it assigns to Him, in
the discharge ofits functions. Rank, intellectualendowment, literary

attainment, graces oforatory, are only subservient to the nobler pursuits of
the Christian minister.
2. As it is the duty of ministers to preachChrist 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 receivedHim? Remember your obligations, and seek to glorify
Him.
5. The certain perdition of all who rejectChrist.
(J. Hunt.)
Christ as Lord
S. Pearson, M. A.
1. "We preach." Preaching is a peculiar function. No other religionbut
Christianity has preaching in it. It is not discussionor mere explanation; it is
the proclamationof gospeltruth in such a way that the lives of men may be
made Christian. The Christian preachermust never weara muzzle. He must
pray for boldness, and his hearers must above all ask God to give him this gift.
The surgeonneeds a firm hand to perform an operation;the captain needs a
clearutterance to keepthe vessel's headwell to the storm.
2. "We preachnot ourselves." Preachersmay have some influence, but it is
absolutely of no worth if it glorifies the man. People soontire 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 ambassadoris 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 whicha Christian preacherhas to bring? "Christ
Jesus as Lord." We preach —
I. THE DIVINE PERSONALITYIN CHRIST. Man's greatestneedis to see
God. All Biblical history is a series ofpathways 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 preachedto them. The real proofs of Christ's Divinity are in the
spiritual experiences ofmen who love Christ.
1. Christ legislates as God. When men hear Him they feel He speakswith
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 Peterand 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 feelthat a new
manifestation of Divine love has come to them.
II. THE DIVINE PROPITIATION THROUGHCHRIST. When Paul first
went to Corinth he made a specialresolution — "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 Christcrucified meets their
central want. It is not that they do not want goodbooks, music, politics,
houses, etc., but the want that towers over all is that they want a Saviour. If
man is morally diseasedhe 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 vocabularythat 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 GoodPhysicianhas come;
the prisoner need not suffer, for Christ has borne the burden and curse of his
sin.
III. THE DIVINE SOVEREIGNTYIN CHRIST. "Christ Jesus as Lord." We
are apt to let this idea slip out of our conceptions ofevangelicalreligion. As
soonas 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
calledHim 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 sociallife, 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 greatargument
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 — "ForJesus'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 ofart 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 ofthe visible creationand 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
blessedMaster!
3. A commanding argument. Oh, there is that in the offices ofour Redeemer,
as governor of the nations and judge of the race, that invests the argument of
our text with a commanding powerwhich nothing canequal!
4. A comforting argument. "ForJesus'sake"has brought the sublimest joys
that earth ever witnessed, evenamid the deepestdistressesthat earth ever
endured.
5. An ennobling argument.
6. An all-embracing argument.
7. A comprehensive argument. It appeals to us to forsake allsin. "ForJesus'
sake" letus put awayall 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 ofthose moral intuitions which heaven
implanted within us at first. These intuitions are goodenoughfor angels, did
for Adam before he fell, but now, through sin, they are so blunt and dim that
the soulis 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 antecedentdarkness. 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 powerof God.
So it is with realspiritual light. It comes because Godwills it.
II. IT REVEALS THE GRANDEST SUBJECT."The knowledgeofthe glory
of God." Gospellight entering the soul makes God visible as the eternal
reality and the fountain of being, and the source of all blessedness. Where this
gospellight 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 THROUGHTHE SUBLIMEST MEDIUM. "In the face of
Jesus Christ." In the personof Christ the glory of God shone clearly, and the
divinity appearedwithout a veil. This light coming through Christ, who is the
image of the invisible God, is —
1. True light. He is the truth.
2. Softenedlight. 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 objectof
worship was misunderstood, so the service rendered Him was no longer a
reasonable service.Evenhuman 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 blessedwith 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 disaffectionto God? The rays of the sun may shine
around a man, while yet, because ofhis blindness, he may grope in darkness
at noonday. We may be delivered from gross idolatry, and yet indulge in a
more relined species ofit, and which is equally destructive to the soul. Many
make "gold their hope, and fine gold their confidence."
2. But this knowledge, ofwhich we are destitute, is indispensable. "For the
soul to be without knowledge,"says Solomon, "itis not good";it is like the
body without the eye, or the earth without the sun. The devil maintains his
empire by error, but Godmaintains 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 declaredHim,
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 seenMe hath seenthe 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
discoveryof 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 clearwhile 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 "brokenheart" which "God will not
despise," and here it is produced. "Theyshall 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
necessityis his choice.
4. In a way of gratitude. We love Him because He first loved us, and cannot
but ask, Whatshall we render unto the Lord for all His benefits towards us?
IV. ITS AUTHOR — God Himself. When Peterhad made a goodconfession,
our Lord said to him, "Fleshand blood hath not revealedthis unto thee, but
My Fatherwhich is in heaven." The same may be said of every enlightened
sinner. "The secretof the Lord is with them that fearHim, and He will show
them His covenant." The nature, efficacy, blessednessofthis 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 ofthe glory of Godin 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. Fora man not to know his Makeris deplorable.
The proper study of mankind is God. Paul does not mean the knowledge of
the existence orcharacterof God; he had known that from the O.T. before his
conversion. He meant that now he knew God in a clearerand surer way, for
he had seenHim in the personof Christ. He had also receivedthe knowledge
of "the glory of God." He had seenthat glory in creationand in the law;but
now, beyond all else, he had come to perceive it in the face, orperson, 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. Yetmark how the Magiand the shepherds hastento salute the
new-born King.(2) In the temple. What wisdom there was in that Child! "The
foolishness ofGod is wiserthan men."(3) In the carpenter's shop. See there
how God canwait! We should have hastenedto begin our life-work long
before.(4)In His public ministry. Behold, while He feeds five thousand, the
glory of God in the commissariatof the universe. See Him castout 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-heartedowe their instruction. When He receives sinners, what
is this but the Lord God, merciful and gracious?(5)But never did the love of
God revealitself so clearlyas 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 resurrectionHe spoiled

principalities and powers, led death captive, and rifled the tomb.(7) In His
ascensionHis Godheadwas conspicuous, for He againput on the glory which
He had with the Fatheror ever the world was.(8)In heaven they never
conceive ofJesus apart from the Divine glory which perpetually surrounds
Him.(9) The glory of Godwill most abundantly be seenin the secondadvent.
2. By way of observation. In the material universe the reverent mind perceives
enough of the glory of God to constrainworship, and yet after a while it pines
for more. Even when your thought sweeps round the stars, and
circumnavigates space, youfeel that even the heaven of heavens cannot
contain Him. In Christ, however, you have a mirror equal to the reflectionof
the eternalface, 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 eagerto display Himself. "Verily
thou art a Godthat hidest Thyself." God's glory in the field of creationis 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 salutedHim. In Him we see Godto 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 notonly earth, but also
heaven. See how infinite is His love, for He espousesHis chosen;but how
terrible His wrath, for He consumes His adversaries.(3)In the outgoing of His
greatheart; for He is altogetherunselfishand 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
beganto create, andprobably 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 seenmost evidently
in Christ, who "savedothers, Himself He could not save"? Neitherin 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 noticedin the glory of God. I have stood

upon a lofty hill and lookedabroadupon 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 CaesarorRome, 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 seemedto 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 andpardon 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 belovedSon, hear ye Him" (1 John 5:20).
2. By considerationand meditation. The more carefully we pay attention to
the four evangelists the more is our understanding persuadedthat no mere
man stands before us.
3. By inward consciousness. We have come into contactwith 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 Godin 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, "Whomdo men say that I, the
Son of Man, am?" Peteranswered, "Thouart the Christ, the Sonof the living
God." And our Lord replied, "Fleshand blood hath not revealedit unto you,
but My Father which is in heaven." "No man can say that Jesus is the Christ
but by the Holy Ghost." "Whosoeverbelieveth 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 againthe light of the knowledge ofthe glory of God in the face of Jesus
Christ." Neveris a gleamof 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 keepthis precious light to ourselves," So, whena child of
God gets the light from Christ's face, he must not say, "I shall keepthis to
myself," for that would shut it out. No;you have the light that you may reflect
it. If you have learnedthe truth, make it plain to others. Let Jesus manifest
Himself in His own light; do not casta 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. Scatteryour light in all
unselfishness. Wishto 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 ofthe glory of God." A question arises as to the
meaning of this expression. The knowledge ofGod is here metaphorically
representedto be light. Now, as light, in Scripture language, is an emblem of
purity, and as the glory of God is just the manifestationof the Divine
characterand attributes, the meaning of the whole expression, "the light of
the knowledge ofthe glory of God," will be the correctknowledge;viewedin
reference to ourselves, the correctand clearapprehensionof the Divine
characterand 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 manifestedin 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 greatand excellent. "The heavens declare the glory of God." But how
vastly are these views of the Divine characterstrengthened, 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 factof the moral grandeur with which they invest the person of
Jesus.
2. I observe, further, that the knowledge ofGod is gloriously manifestedin the
doctrine of Christ. There is, so to speak, a heartfelt harmony betweenthe
person of Christ and the doctrines which He taught. The manifold excellences
which encircle the former find their appropriate expressionin the sublime
benevolence which forms the very essenceofthe latter.
3. I observe, finally, that the knowledge ofGod is gloriouslymanifested 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 ofGod be more gloriously manifested
than in the work of the incarnate Son? Here we see Godin Christ reconciling
the world unto Himself, seeing He hath made Him to be sin for us who knew
no sin.
II. CONSIDERTHIS 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 easytask. 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 aversionto everything like self-knowledge. Butthis 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 ownhearts wounds our pride and
lowers us in our own esteem. Now, it is upon this dark, deceitful heart that the
knowledge ofGod operates. It may be asked, Whateffect does this revelation
to him of the state of his heart have upon the sinner? The sinner trembles as
he sees the sentence ofcondemnation which his conscience,now thoroughly
aroused, writes on the scrollof his spiritual vision as in characters offire; and,
howeverself-satisfiedhe might formerly have been, now that he sees himself
in the light of Divine truth, he readily confesseswith Job, "Behold, I am vile;
what shall I say unto Thee?"
2. I remark, further, this knowledge operatesupon the heart in the way of
purification. "The man that hath this hope in Him purifieth himself, even as
He is pure." Every followerof 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 ofthe Son of God, to a perfect man, to the
measure of the fulness of Christ Jesus."
III. ConsiderTHIS KNOWLEDGE IN RELATION TO ITS AUTHOR —
"God, who commanded the light to shine out of darkness,"
1. Now, in a certainsense Godis 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 establishedlaws,
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 appellationof God the
apostle refers to the grandestexhibition of almighty powerthe 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 cantrace 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
confessedlythe most difficult in the world.
3. Finally, the Divine authorship of this knowledge is apparent by the
blessednessits possessionbrings. This blessednessis altogetherof a singular
kind. It is singular as to its origin. It is not produced by the most fortunate
collusionof outward circumstances,neither is it affectedby 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 referredto in the text. God's willingness to impart
the knowledge ofHimself, and the preciousness ofthis 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 occurredGod 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 oflight and the possessionofan eye as the
perceiving poweror medium. So, in order to the knowledge ofthe highest
spiritual truth, there must be a revelationand 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 appearto be the speakers, itis nevertheless Christ, who works by us,
and who inwardly enlightens us, in order that we should enlighten others."
Nor need we confine the designof 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 expressionof God. In nature we have the indirect — in
the ancientmodes of revelation the typical — expressions ofGod, in Christ
the direct and true.
2. The Divine excellencesembodiedin a living person. The attributes of God,
consideredabstractly, have little influence compared with that exertedby
their personalembodiment in Jesus Christ.
3. The expressionof the Divine perfections in their human form — perfections
which, from their very glory and exaltation, we regardas beyond our
imitation. In Christ, however, we see holiness, notmerely 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 perfectlight.
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 speciallya 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
carnalmind, 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 highestglory to the deepestabasement, 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 ofChrist.
2. Such preparation is a greatand Divine work. No mere resolutions or
arguments canaccomplishthe new creationin the soul. Gently and almost
unconsciouslyare men often led to behold the glory of God in Christ, as the
eyelids unclose beneaththe 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 receivedlight enables us to impart it; and the more
we receive, the more shall we be able to give.
2. This factalso renders it a most solemn duty, incumbent on all who have
receivedthe 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 Sonof 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 takenfrom 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
revealthe features of some contemporaries of Jesus, andhistory gives pen-
pictures of Socrates,etc.;but of Him, the one historic personage ofwhose
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 satisfiedwith this wayof 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 setforth these
qualities? A true artist is not satisfiedwith putting mere physical beauty upon
the canvas. Letus turn the pages of the Bible album and look into some of the
faces ofJesus Christ. There is —
I. THE HEROIC FACE (Luke 9:41).
1. That face turned Jerusalem-wardis a mirror. He kept His face fronting
awful realities. That fixed face ought to move our souls, and reactin our
fidelity to Him and His cause.

2. Do not undervalue His heroism as seenin this face. He did not find it easyto
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 ofthe battle of Calvary,
which He won as our champion.
II. THE FACE BRUISED BY HUMAN CONTEMPTAND INTOLERANCE.
This picture is a revelationof the patience of Jesus. He was keenlysensitive,
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 (Isaiah53.). This is the face of Christ
when sin and suffering have completedtheir 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
careerwas enoughto mar any face, and especiallya face which belongedto a
nature so exquisitely constructed.
V. THE TRANSFIGUREDFACE. This revelation is better than the face of
God in nature. When we look into the face of history the different attributes of
God seemto clash; but in the life of Jesus allthe attributes of God are brought
into play, and they work togetherin perfectharmony.
VI. THE FACE IN THE WHITE THRONE. We can only recognisethe fact
that this face is there.
VII. THE FLASHING FACE AMID THE GOLDEN CANDLESTICKS
(Revelation1.). In the face buried in the dust we saw a reflectionof the dark
past; in the flashing face amid the golden candlestickswe see a reflectionof
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 satisfiedwhen I
awake withThy likeness." The highestprayer which Christ found it possible
to pray for us was, "Father, I will that they also, whomThou 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 considerthis as —
I. GRANDLY TYPICAL. Of what? Of the family of Mary? No. Of the tribe of
Judah from which He sprang? No. Of the Jewishrace? Nay, forHe was less a
Jew than a man. The appellation by which He designates Himself about sixty-
six times is "Sonof 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, everbore the distinctive features of their age and nation. Not so with
Christ. The whole world canclaim 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 "fairerthan the children of men,"
the perfecttype 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. Placea light within a marble vase, and it
becomes translucent. Let holy principles dwell within a man, and they will
give an expressionto the face. But on no human face yet were all excellences
ever expressed. One has patience, anothergenerosity, anothergentleness,
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 sagestravelledfar, and lowly shepherds bowed
before it with reverence and awe. When Simeonbeheld it, he said, "Now
lettestThou Thy servant depart in peace, for mine eyes have seenThy
salvation." In the temple doctors gazedupon His face with wonder. From
before it devils fled in fear, while poor sufferers soughtit, 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 leastwas it
bedewedwith tears. The fiendish mob spatin it and smote it, which indignity
He bore with Godlike fortitude (Isaiah1:6; Isaiah53:4). On the Mount "His
face did shine as the sun," but on the Cross unutterable anguish found dread
expressionthere. And yet, to hearts instructed as to the cause ofthis grief, that
fair face was never more lovely than when ploughed with furrows and stained
with blood. A mother, young and beautiful, once dashedinto the flames of a
burning chamber, and thus savedher 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 (Revelation1.). It is the light of heaven, and
all who trust and follow Him shall see it. Underneath the thin veil which
coveredthe 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 circulatedthrough Greece... Unhappy is the man that has not seen
the Athenian Jove." Whateverveil of flesh or sense hides from us the face of
our Well-Beloved, the day is coming when it shall be takenaway, and as we
gaze we shall feel, "Unhappy they who have not seenThy face." And yet,
under one aspector another, all must see it; "for every eye shall see Him, and
they also which pierced Him."

III. INSTRUCTIVELYBEAUTIFUL. "The glory of God" was the specific
name for the Shekinah, and by it we understand the pouring out from Himself
of the perfectness andbeauty of His own character. The glory of God may be
said to bear a similar relation to "the Fatherof lights" as the rays of the sun
bear to the greatorb of day. By "the face of Jesus" we neednot necessarily
understand His countenance, forin 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. Neverhad these been manifested so
clearly, so fully, as now. Notwithstanding the wonderful disclosures ofthe
Deity under the old dispensation, Jehovahwas still a God that did hide
Himself. But all the fulness of the Godheadwas in Christ. In Christ we have
—
1. Deity sweetlyconspicuous. "He that hath seenMe hath seenthe Father."
The Divine indignation againstsin, the Divine love for humanity, the
gentleness, patience,and mercy of God are more fully revealedto us in Christ
than in all other revelations combined.
2. Deity sweetlyattractive. The glory of God as seenin 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 attractedto 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 factin 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 “ChristJesus,” 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 somewhatwider
sense;see Note on 2Corinthians 1:11) of Christ, as it was seenby 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 Commentary
4:1-7 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, coveredwith fair and specious pretences.Theydid not try to make
their ministry serve a turn. Sincerity or uprightness will keepthe favourable
opinion of wise and goodmen. Christ by his gospelmakes a glorious discovery
to the minds of men. But the design of the devil is, to keepmen in ignorance;
and when he cannot keepthe light of the gospelof Christ out of the world, he
spares no pains to keepmen from the gospel, orto setthem againstit. The
rejectionof the gospelis 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 preachedChrist 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 pleasantto behold the sun in the firmament;
but it is more pleasantand profitable for the gospelto 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 gospellight and
grace is put into earthen vessels.The ministers of the gospelare subject to the

same passions and weaknessesas othermen. 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, thathis powermight be more glorified in upholding them, and in the
blessedchange wrought by their ministry.
Barnes'Notes on the Bible
For God, who commanded ... - The designof this verse seems to be, to give a
reasonwhy Paul and his fellow-apostlesdid not preach themselves, but Jesus
Christ the Lord, 2 Corinthians 4:5. That reasonwas, that their minds had
been so illuminated by that Godwho 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 knownamong people. The doctrines which they preachedthey
had not derived from people in any form. They had not been elaboratedby
human reasoning or science,nor had they been imparted by tradition. They
had been communicated directly by the source ofall 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 knownto others
the truths which God had imparted to them.
Who commanded the light ... - Genesis 1:3. Godcausedit to shine by his
simple command. He said, "letthere 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," orspeaking the light to shine
from darkness. The passagein 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
accordancewith 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, John1:4-5. And the sense here is, that God

had removed this ignorance, and poured a flood of light and truth on their
minds. This passageteaches, 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 whichprevailed 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 greatlydeepened by the course oflife which people lead; by
their education; or by their indulgence in sin, and by their plans of life; and
especiallyby the indulgence of evil passions.
The tendency of man if left to himself is to plunge into deeperdarkness, 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. Theyhave 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 effectof religionis 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 clearand consistentviews;they look at things as
they are; they perceive a beauty in religionand 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 benevolentman will see a beauty in
benevolence which the churl will not: and so of honesty, truth, and chastity.
And especiallywill 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 effecton the heart which produces an appropriate and indirect
effecton 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 elevatedpiety, will be the man of the clearestand bestregulated
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 elevatedviews of truth
than people of the most mighty intellects, and most highly cultivated by
science andadorned with learning. but who have no piety; and a practical
acquaintance with their own hearts, and a practicalexperience of the powerof
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 correctviews 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

createdthe 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 soulof a benighted sinner, than it was of man to scatterthe 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 agencyofGod - the greatfountain 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 canbe conceivedto be more grand than
the first creationof light - when by one word the whole solarsystem 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 changedto day; and all things are seenin a blaze of glory. The works of
God appear different; the Word of God appears different; and a new aspectof
beauty is diffused over all things. If it be askedin what way God thus imparts
light to the mind, we may reply:
continued...
Jamieson-Fausset-BrownBible Commentary
6. For—proofthat we are true servants of Jesus unto you.
commanded the light—Greek, "Byspeaking 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 Creatorof 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]2Co4:4).

the glory of God—answering to "the glory of Christ" (see on [2310]2Co4:4).
in the face of Jesus Christ—Some ofthe oldestmanuscripts retain "Jesus."
Others omit it. Christ is the manifestationof the glory of God, as His image
(Joh 14:9). The allusionis 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 Ghostin the New Testamentoften compareth the work of the new
creationby Jesus Christ, to the work of God in the old creation; intimating to
us, that the latter is as greata work of providence and Divine power, as the
former: Ephesians 4:24, the new man, after God, is said to be createdin
righteousness andtrue holiness. For as that is a creationwhich is a making of
something out of nothing, (as Godcreatedthe 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 ofGod, and of his glory, the glory of his grace.
In the face of Jesus Christ; that is, by which we attain the clearand certain
knowledge ofGod: as a man is distinctly knownby or from his face, Godis
clearly and distinctly knownonly in and by Christ.
Gill's Exposition of the Entire Bible
For God, who commanded the light to shine out of darkness,.... The causal
particle for, shows these words to be also a reasonof 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
Gospelcould not be hid, 2 Corinthians 4:3 or why they did not preach
themselves, but Christ, 2 Corinthians 4:5 because Godhad

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 observedthe characterof the true God, as opposedto Satan,
the godof 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";
respectis here had to the creationof 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 characterofGod, as creating light in
this wonderful manner, is prefacedto his giving spiritual light unto his people;
because ofthe agreementthere is betweenlight corporealand 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 effectof 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 creationof that which
was not before, so the work of grace onthe soul is not an increase of, or an
addition to, or an improvement of the light of nature, but it is a new light,
createdin the understanding; add to all this, that both corporealand spiritual
light are good, and both called"day"; the influence that God has over the
hearts of men, and the effecthe 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 ofsin,
and of their lost state and condition; so as to cause them to see the fulness and
suitableness ofChrist as a Saviour; so as to warm their affections, and draw
out their desires afterChrist, 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 Gospeltruths, 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 ofthe 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 essentialglory of God, or the perfections
of his nature, though these are to be seenin the face, orperson of Christ; but
rather the glorious counsels ofGod, and scheme of salvationby Jesus Christ;
or in other words, the glorious Gospelof God: and by "the knowledge"ofit is
designed, not a mere notional speculative knowledge ofthe Gospel, but an
experimental one; a spiritual knowledge ofthe 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, itcannot be thought that they are the efficient
causes, forsuch 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 andperspicuity of their ministry, and of
that knowledge whichis 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 Bible
For God, {g} who commanded the light to shine out of darkness, hath shined
in our hearts, to give the {h} light of the knowledge ofthe 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 Commentary
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. Forit is God who has bestowedon us such
enlightenment, and for such behoofas is declaredin 2 Corinthians 4:6; how
should we not be far exaltedabove the preaching of ourselves insteadof
Christ as the Lord, and how could we proclaim ourselves otherwise than
simply in the relation of serviceablenessto you, serviceableness forChrist’s
sake!—“ForGod, who bade light shine out of darkness, it is who causedit to
shine in our hearts, in order that we should make the knowledge ofthe divine
glory give light in the presence ofChrist.” Apart from this figurative clothing,
the sense is:For it is God, the creatorof light, who bestowedonus 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 manifestto them in
Christ, whom we teachthem to know. As to the construction, ὅς is not to be
takenas equivalent to οὗτος (Vorstius, Mosheim, Morus, Rosenmüller,
Schrader; comp. Theodoretand Luther), nor is ὅς to be deleted(Rückert
hesitates betweenthe two), but ἐστί is to be supplied, and supplied before ὃς
ἔλαμψεν (so, rightly, most of the commentators[194]), notimmediately 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 accountof the ὃς κ.τ.λ. that follows it is
impossible, with Hofmann, to regardthe sentence onὅτι 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 ofGenesis
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 Godin the
creation. “Saepe comparanturbeneficia creationis veteris et novae,” Grotius.
The emergence ofthe light of the holy truth in Christ from amid the sinful
darkness of untruth (Hofmann) is not as yet spokenof; this spiritual fact only

finds its expressionin what follows, and has here merely the way prepared for
it by the corresponding physical creationof ligh.
ἐκ may doubtless mean immediately after (Emmerling), see Heindorf, ad Prot.
p. 463;Jacobs,adAel. 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 lightedup; comp.
LXX. Job37:15.
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 factthe
chief subject of what immediately precedes), but it applies to God. Whether
ἔλαμψεν is intransitive (Chrysostomand 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 passagesin Matthiae, p.
944;Jacobs, adAnthol. VI. p. 58, VII. p. 378, VIII. p. 199;ad Del. Epigr. p.
62; Lobeck, adAdj. 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 ofthought 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 creationHe calledlight out of the darkness.
Hofmann, in consequence ofhis referring Ὅς to Christ, wrongly explains it:
“within them has been repeatedthat which took place in the world when
Christ appearedin it.” On the point itself in reference to Paul, see Galatians
1:16.

πρὸς φωτισμὸνκ.τ.λ.]for the purpose of lighting (2 Corinthians 4:4), etc.,
equivalent to πρὸς τὸ φωτίζειντὴν 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 receivedby the eyes of me.
ἐν προσώπῳ Χριστοῦ] belongs to ΠΡῸς ΦΩΤΙΣΜΌΝ, but cannotbe
explained in persona Christi, i.e. in nomine Christi, as Estius explains it after
the Latin Fathers, but it specifies where the knowledge ofthe divine glory is to
lighten: in the presence ofChrist. For Christ is εἰκὼντοῦ θεοῦ, and Christians
see unveiled the glory of Christ, 2 Corinthians 3:18. He, therefore, who
converts others to Christ makes the knowledge ofthe divine glory become
clear-shining to them, and that in the countenance ofthe Lord, which is
beheld in the gospelas the reflectionof the divine glory, so that in this seen
countenance that clear-shining knowledge has the source ofits light (as it
were, its focus). Probably there is in ἐν προσώπῳ Χριστοῦ a reminiscence of2
Corinthians 3:7. The connectionof ἘΝ ΠΡΟΣΏΠῼ ΧΡ. with ΠΡῸς
ΦΩΤΙΣΜΌΝ has been justly recognisedby Estius, and establishedas the only
right one by Fritzsche (Dissert. II. p. 170, and ad Rom. I. p. 188), whom
Billroth follows, for the usual wayof connecting it with τῆς δόξης τ. θεοῦ
(comp. also Hofmann: “the glory of God visible in Christ”) would of necessity
require τῆς repeatedafter ΘΕΟῦ, since ΔΌΞΑis not a verbal substantive like
ΦΩΤΙΣΜΌς, and consequently, without repeating the article, Paul would
necessarilyhave written Τῆς ΤΟῦ ΘΕΟῦ ΔΌΞΗς ἘΝ ΠΡΟΣΩΠ. ΧΡ. (see
Krüger, §§ 50, 9, 9, and 8). The objectionof de Wette againstour view—an
objectionraised substantially by Hofmann also—thatthe ΓΝῶΣΙς is the
subjective possessionofthe apostle, and cannot therefore become light-giving
in the face of Christ, leaves out of considerationthe fact that the ΓΝῶΣΙς is
objectivised. Conveyedthrough preaching, the γνῶσις of the divine glory gives
light (it would not give light otherwise), and its light-giving has its seatand
source of issue on the countenance ofChrist, 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, especiallyin the accumulationof 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, Job12:22, or to some lost passage.
Expositor's Greek Testament
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. Psalm112:4), who
shined in our hearts to illuminate (others) with the knowledge ofthe glory of
God in the Face ofChrist. That is to say, there is nothing secretor crafty in
the Ministration of the New Covenant;it is the proclamation of a secondFiat
Lux (St. John 1:4; John 8:12) in the hearts of men (2 Peter1:19). 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 andColleges
6. ForGod … shined] Literally, Because itis God Who shined, and therefore,
if the doctrine of the ministers of Christ were not receivedby any, it was not
because they exercisedany concealmentorreserve (ch. 2 Corinthians 3:13),
much less on accountof 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]Firstin the physical world
(Genesis 1:3) and then in the moral and spiritual world, in the personof 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 ofHis glory. Cf. ch. 2 Corinthians 2:15-16, 2
Corinthians 3:3; 2 Corinthians 3:6.
to give the light of the knowledge ofthe glory of God] Literally, in order to the
enlightenment: illumination, Rhemish. Knowledge is here spokenof rather as
the effectof 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 investigatedin 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 secretessence.”
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 revealerof the glory of God. John 1:14; John 1:18.
Bengel's Gnomen
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 greatwork.—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.—ἐνπροσώπῳ[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. 1,632fomit ʼ Ιησοῦ. But C Orig. 4,448chave 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 Commentary
Verse 6. - Who commanded the light to shine out of darkness. The argument
of the verse is that God, who createdthe material light (Genesis 1:3) and who
is the Fatherof 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
reflectit. There is an implied comparisonbetweenthe creation of light and the
dawn of the gospellight, and eachof these was meant for the goodof all the
world. The verse should be rendered, if we follow the best manuscripts,
"Because itis God, who said, Light shall shine out of darkness, who shone in
our hearts for the illumination of the knowledge ofthe 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 reflectedfrom the face of Christ, but as
concentratedin and beaming from it (Hebrews 1:2).
Vincent's Word Studies
Who commanded the light to shine (ὁ εἰπὼν φῶς λάμψαι)
The correctreading 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 φωτισμὸντῆς 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 ofthe divine
glory becomes clearrevelationto men in the face of Christ as it appears in the
Gospel:"So that in this seencountenance that clear-shining knowledge has
the source ofits light, as it were, its focus" (Meyer).
END BIBLEHUB RESOURCES
GLENN PEASE
THE FACE OF GOD basedon II Cor. 4:1-6
John Mcgee Jr. wrote the poem High Flight. It is so meaningful to some
pilots, they repeatit as they sit in their planes soaring though the skies. It
goes like this
Oh, I have slipped the surly bonds of earth And danced the skies onlaughter-
silvered wings;Sunward I've climbed, and joined the tumbling mirth Of sun-
split clouds-and done a hundred things You have not
dreamed of-wheeledand soaredand swung High in the sunlit silence.-
Hov'ring there, I've chasedthe shouting wind along, and flung My eagercraft
through footless halls of air. Up, up the long, delirious, burning blue I've
topped the windswept heights with easygrace Where never lark, or eveneagle
flew. And, while with silent, lifting mind I've trod The high untresspassed
sanctity of space, Put out my hand, and touchedthe face of God.
Flight does link man with the angels but it does not getman any closerto
God. It is only poetic license to sayyou can fly so high as to touch the face of
God. Mancould never reachthat high but the messageofChristmas is, God
stoopedlow enoughto literally allow men to touch His face. OnChristmas
day God did embrace The planet earth with loving grace,
Making Bethlehem the birth place Of Jesus who revealed
God's face.

When Mary pressedthe soft warm cheeks ofbaby Jesus to her own, she
was touching the face of God. When the shepherds and the wise men came to
see Jesus they were seeing the face of God. Christmas is about the face of
God. Before Christmas Godwas veiled and men were not allowedto come
into His presence to see His face. WheneverGod did, on rare occasions, let
men see His presence, they were terrified of His glory. But on Christmas God
entered human flesh where men could see Him face to face and not be afraid.
Nothing is less fearful than seeing a baby.
Jesus grew from His baby face childhood to mature manhood and by
degrees He exposedman to His Deity. Three of the disciples saw the glory of
His divine face on the Mt.of Transfigurationwhere we read in Matt. 17:2,
"there He was transfigured before them. His face shownlike the sun..." This
glory was shownonly to a few for that was not the face Jesus came to show the
world. One day all the redeemed will see their Saviour face to face in all it's
splendor. But this is the face He will have in His secondcoming. His first
coming-His Christmas coming, revealedto us the face of God which is more
practicalfor life in our fallen world. It was a face of compassionand love; a
face of mercy and understanding. It was the face of a friend.
Christmas is unique in all of history for it was the day God let men see His
face and begin to know Him as He really is. Jesus was the light of the world,
the light that lit up the face of God for man is see their Creator. This is what
Paul was getting at in verse 6, "for God, who said, let light shine out of
darkness, made His light shine in our hearts to give us the light of the
knowledge ofthe glory of God in the face of Christ."
How do we know who God is and how He feels about us and His lost
world? Where do we go to get this kind of knowledge? Do we go to the
Information Super Highway? No, we go to the face of Christ-the face first
seenon the first Christmas morning.
Robert Coles wrote a fascinating book titled, The Spiritual Life of
Children. He is a Harvard Univ. professorwho has written about the inner
life of children like no other author. He has studied children around the world
in all different cultures. One of the things he does is to getchildren to draw

the face of God. Jewishand Muslim children will not do it for they are taught
not to make pictures of God. But Christian children all over the world feel
free to make pictures of God. Why? BecauseforChristians, God has shown
His face to the world in Jesus Christ. All the religions of the world have
invisible gods but Christianity has a visible God; a God who was seenand
touched. Thatis what the incarnation was all about. God became visible in
flesh so men could see Him face to face.
ProfessorColeshas 293 pictures of Godand all but 38 are of His face.
When Christians children visualize God they primarily see His face. All
around the world, artist in every land and culture paint the face of Jesus.
There are oriental faces and Negroidfaces orItalian or German and dozens of
others. All facial features are found in the face of Jesus. He is the man of a
thousand faces yet His is the face of one-the face of God.
A Sunday schoolteacherand her secondgrade class were looking ata
painting of Jesus. Little Billy exclaimed, "Isn't it wonderful! It looks just like
Him!" If it's a face that children fall in love with, that is truly a legitimate
face of Jesus.
I have not seenit but I have readabout an artist that painted a portrait of
Jesus, whichif you look at close, is composedof 48 different faces. There are
all kinds of people of every race, colorand age. He was conveying a
theologicalreality. In Christ the entire human race with all of it's variety
becomes one. Jesus wasthe sonof man, the perfectionof all men. Many feel
the reasonwe have no description of the face of Jesus is so all canportray
Him like themselves.
Artists all through history have conveyedmany theologicaltruths by
means of the face of Jesus. Thorwaldsenhas his famous sculpture of Christ in
the Cathedralof Copenhagen, Denmark. The beautiful white marble statue of
Jesus has His arms outstretchedfor all who enter. It draws you down the isle
like a magnet. But when you come near you still can't see the face of Jesus.
You have to get down on your knees and then look up to see His face of love
and compassion. No one cansee His face unless they first kneel. Whoever
humbles himself will be exalted, said Jesus. He humbled himself to come and

show us God's face and we need to bow before Him in humility to see that
face.
Leonardo da Vinci became very angry with another man when he was
painting the famous Last Supper. He was trying to finish the face of Jesus but
he could not get it right. Finally he humbled himself to go to the man and
seek forgiveness. The man acceptedhis apologyand Leonardo was then able
to complete the face of Jesus. Jesus saidgetright with your brother before
you come before God for then you will see the face of God smiling with
pleasure as you offer your gifts.
One of the major goals of Satanis keepmen from beholding the face of
God. In Rev. 12:19, we have one of most amazing accounts of the Christmas
story. It is Christmas from the perspective of spiritual warfare. Satan
desperatelywanted to keepmankind from ever seeing the face of God in Jesus
Christ. The birth of baby Jesus, the Prince of Peace, ledto the greatest
warfare this universe has ever seen. Satan, calledin this text the dragon, had
powerto sweepa third of the stars out of the sky. We are talking of power
that makes all of man's atom bombs look like the power of a gnat. He was
determined that Christmas would never happen and he risked everything to
prevent God from showing His face. Listento this accountof Christmas from
a heavenly perspective.
"A greatand wondrous sign appearedin heaven: a woman clothed with the
sun, with the moon under her feet and a crownof twelve stars on her head.
She was pregnant and cried out in pain as she was about to give birth. Then
another sign appearedin heaven: an enormous red dragon with sevenheads
and ten horns and seven crowns on his heads. His tail swept a third of the
stars out of the sky and flung them to the earth. The dragon stoodin front of
the womanwho was about to give birth, so that he might devour her child the
moment it was born. She gave birth to a son, a male child, who will rule all the
nations with an iron scepter. And her child was snatchedup to God and to his
throne. The womanfled into the desertto a place prepared for her by God,
where she might be takencare of for 1,260 days. And there was war in
heaven. Michealand his angels fought againstthe dragon, and the dragon
and his angels fought back. But he was not strong enough, and they lost their

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