C H A P T E R   T W O

THE GOSPEL OF GLORY

For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ. 

2 CORINTHIANS 4:6

We live in an era that is allergic to theology and doctrine. Just mentioning the word theology or doctrine causes many to break out into itchy hives. This is confirmed by numerous studies and statistics which demonstrate that the vast majority of “Christians” are biblically illiterate. For example, a Gallup poll conducted some years ago revealed that 60 percent of Americans did not know what “the Holy Trinity” was.  Sixty-six percent couldn’t say who delivered the Sermon on the Mount, and 79 percent were unable to name a single Old Testament prophet. Another test of biblical knowledge was given to high school seniors. Some were so confused they thought Sodom and Gomorrah were lovers, or that the gospels were written by Matthew, Mark, Luther and John.

Moreover, judging by the plummeting morality in America, I think we are forced to conclude that the light of the evangelical church is fading, and that its saltiness is quite bland. There are wonderful exceptions, but by and large the church is failing to transform the culture. Tragically, the transformation seems to be moving in the opposite direction.

            To an earlier generation, it would have been patently obvious to juxtapose the Church’s theology with her vitality, and connect the dots. This can no longer be taken for granted. In fact, many assume that theological study leads inexorably to spiritual apathy. Recently, I was listening to a Christian radio station as a professor of theology was being interviewed. He was asked by the host: Since we’re called to have a simple child-like faith, doesn’t theological study hinder that? What an absurd question!  I assume the question was asked for one of two reasons. Perhaps, that was the perspective of the interviewer himself. Or, maybe that radio host knows that many in the church—too many—embrace this faulty view. Therefore, he tossed the professor a soft ball so he could dispel the myth and encourage Christians to grow biblically and theologically. I’ll give him the benefit of the doubt and assume it was the latter of the two.  But either way, it’s a sad commentary on the state of the church that such a pathetic question would even have to be put forth in the first place.

BEHAVIOR FOLLOWS BELIEFS

Any Christian who is even vaguely familiar with the Bible should know that one’s behavior follows his or her beliefs like day follows night. Most Christians seem to be acquainted with the “one another” passages that command us to love one another, pray for one another, serve one another, rebuke one another, etc. But I wonder if they’re equally familiar with what I want to call the “knowing” passages. Let me provide a few examples to demonstrate that what we know biblically about suffering or sin or ministry effects how we live.

“Not only that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character …” (Rom. 5:3-4).  Without this knowing, one can’t rejoice in suffering; they’ll be ignorant of the vital role suffering plays in bringing about maturity and strength (see also Jam. 1:2-4).

“Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:6, KJV; second italics in original). If this knowledge about the old man (i.e., flesh or sinful nature) is lacking, we may wrongly conclude that we are powerless over sin and temptation.

“Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” (1 Cor. 15:58). When ministry gets tough, and we’re tempted to throw in the towel, the knowledge that our labor isn’t in vain will help motivate us to persevere. 

We could multiply these examples ad infinitum, but even a new believer should be able to deduce from this small sampling that knowing theology is critical to holy and happy living.

            John Piper observes that the life of the average evangelical is barely distinguishable from that of his unbelieving neighbor.  However, “[f]or those who belittle doctrine as troublesome, it may come as a surprise that [Christians with a biblical worldview, as opposed to Christians without one, do live] differently from the world.”^[i] To illustrate, Piper presents an analysis by author Ronald Sider, which includes statistics revealing that such Christians are 9 times more likely to avoid “adult-only” material on the Internet; twice as likely to choose not to watch a movie specifically because of its bad content; and twice as likely to volunteer time to help needy people. Sider’s conclusion is crucial: “[These] findings on the different behavior of Christians with a biblical worldview underline the importance of theology.  Biblical orthodoxy does matter.  One important way to end the scandal of contemporary Christian behavior is to work and pray fervently for growth of orthodox theological belief in our churches.”^[ii]

            This means we need to be committed to reading, studying, meditating upon and memorizing God’s Word. R. C. Sproul states,

God reveals Himself to us in a book. That book is written in words. It communicates concepts that must be understood by the mind. Certainly mysteries remain. But the purpose of God’s revelation is that we understand it with our minds that it might penetrate our hearts. To despise the study of theology is to despise learning the Word of God.”^[iii]

And, we could add, to despise learning the Word of God is to despise its Author, God Himself. In the real world, ignorance is not bliss; it’s hell if you don’t know Christ (Jn. 17:3). While it’s true that knowledge for its own sake can puff up, and that love is the greatest of the virtues, nevertheless, love flourishes in knowledge, not ignorance (Phil. 1:9).

THE PROBLEM IS NOT WITH THE INTELLECT

The problem with our unbelieving culture—not just a problem—is the absence of a saving knowledge of God. It’s lacking for many reasons, yet we need to be clear that this is not an intellectual problem per se; it’s a moral and spiritual problem. 

The apostle Paul addresses this moral aspect in Romans one. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (Rom. 1:18). Everybody knows the truth about God’s existence and His eternal power and divine nature. It’s a misnomer to speak of “atheists.” They are not technically atheists; they are “suppressers of the truth.” They are men and women whose unrighteousness provokes them to explain away a holy God. Putting a finer point on it, John wrote, “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed” (Jn. 3:19-20). Jesus is the light (1:4-9), and atheists hate Him, because nothing is hid from His sight. As Douglas Wilson has observed, “[T]here are two tenets to modern atheism. The first is that the atheist says there is no God, and the second is that the atheist hates Him.”^[iv] He notes that the late atheist Christopher Hitchens’s “use of the term antitheist is more apropos than the more common atheist.  It may even be more fitting than the antitheists themselves recognize.”^[v]  

Paul demonstrates that this suppression is deliberate—whether a person will admit it or not is another issue.

For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise they became fools,… (Rom. 1:19-22).

Suppression and rejection of the truth leads to irrationality. Put simply, sin makes you stupid. It has a negative effect upon one’s mind and heart. Those who oppose God become illogical fools, regardless of how high their IQ may be or how many impressive initials they may have after their name. C. S. Lewis described his life prior to conversion this way: “I was at this time living, like so many Atheists or Antitheists, in a whirl of contradictions. I maintained that God did not exist. I was also very angry with God for not existing. I was equally angry with Him for creating a world.”^[vi]

Suppression and rejection of the truth also leads to immorality. Three times Paul states that due to this intentional dismissal of the truth of God, God “gave them up.” He gave them up “in the lusts of their hearts to impurity,” He gave them up “to dishonorable passions” [i.e., homosexuality], and He gave them up “to a debased mind to do what ought not to be done” (Rom. 1:24, 26, 28). Our culture is drowning in a sea of disorder, debasement and dysfunctionalism, all because we are stiff-arming the truth of God, and saying, “Thanks, but no thanks.” 

In 2 Corinthians 4:1-6, Paul looks at this ignorance of God from the spiritual vantage point. After describing his ministry, he says, “And even if our gospel is veiled, it is veiled only to those who are perishing. In their case the god of this world [(literally, age)] has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (vv. 3-4). In Romans one, Paul says they suppress the truth about God that’s clearly revealed in nature, while here he says they’re totally blind to the truth about God that’s revealed in the gospel. Gospel? What gospel? I don’t see any gospel. 

The devil blinds unbelievers and keeps them in the dark. What specifically does the devil blind? Their eyes? Their ears?  No, their minds. When Paul says they can’t “see” the light of the gospel, he means they can’t comprehend it. We know that this is the problem from 2 Cor. 4:6 as well, which parallels verse 4. In verse 6, God corrects the problem of ignorance by giving “knowledge of the glory of God in the face of Christ.”

THE GOSPEL OF THE GLORY OF CHRIST

What is the gospel? It’s the good news that Jesus lived a perfectly righteous life, died for our sins, was buried, and then rose from the dead on the third day. Forty days later He ascended into heaven and sat down at the right hand of God the Father, where He, as Lord, rules over the nations. Then we tell people, “[I]f you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Rom. 10:9). This gospel (with all the aforementioned historical events) is described by Paul as “the gospel of the glory of Christ” (2 Cor. 4:4). This gospel is breathtaking and majestic for those with eyes to see.

Moreover, we should note carefully that Christ is defined as the One “who is the image of God” (vs. 4). Now we, human beings, are created in God’s image (Gen. 1:26-27), but due to sin we are dim, tainted image-bearers. Jesus, on the other hand, as Hebrews 1:3 says, “is the radiance of the glory of God and the exact imprint of his nature.” This same emphasis is seen when Philip says to Jesus, “‘Lord, show us the Father, and it is enough for us.’ Jesus said to him, ‘Have I been with you so long, and you still do not know me, Philip?  Whoever has seen me has seen the Father’” (Jn. 14:8-9). Finally, consider Paul’s statement concerning Christ: “For in him the whole fullness of deity dwells bodily” (Col. 2:9).

            But how will the blind see the gospel of the glory of Christ, who is the image of God? First, we must proclaim the gospel, the lordship of Christ, to the blind. After telling us why his gospel was veiled, Paul said, “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Cor. 4:5). “Jesus Christ as Lord” is the simplest presentation of the gospel. Jesus, the man from Nazareth, is the Christ.  He is the long-awaited Messiah. And Paul preaches this Jesus Christ as Lord. He didn’t say, “Make Him Lord!” Rather, he proclaims Him as Lord, which demands that every knee bow and every tongue confess that He is Lord. In the midst of this proclamation, we pray that God moves supernaturally, as He did when Peter preached on the day of Pentecost, and when he proclaimed the good news of peace through Jesus Christ to those at Cornelius’ house (Acts 2:14-41; 10:34-48).

“LET THERE BE LIGHT!”

Salvation is a miracle that God performs. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). God causes this light to shine; it is a sovereign, supernatural work of God. Again and again, the Bible emphasizes this one-sided, monergistic work of God. This is in contradistinction to synergism, which sees God and man cooperating to bring about new life. If synergism were true, grace would be obliterated. “But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:6). Additionally, synergism would provide an ugly foothold for man to boast in himself (Rom. 3:27; 1 Cor. 1:29-31). Consider three Scriptures that further support this sovereign, unilateral act of God in salvation.

Matthew 16:16-17: “Simon Peter replied, ‘You are the Christ, the Son of the living God.’ And Jesus answered him, ‘Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.’” In order to accentuate the source of the revelation, Jesus stated it positively as well as negatively. Jesus is unequivocal in ascribing Peter’s great confession to a revelation from God, and not from man. 

Matthew 11:25-27: “At that time Jesus declared, ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.’” In these verses, the Father and the Son are both in charge of revealing. Furthermore, while the Father reveals truth to some, He also hides it from others. So the sovereign, gracious will of the Father cuts both ways. At this point many are ready to curse God, but Jesus thanks and praises God.

John 17:6, 26: “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word.… I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” The Father elected a group of people out of the world and they were His, but then He gave them as a gift to His Son. Jesus then has the responsibility to make the name of the Father known to them. And this obligation relates to all who are given to Jesus by the Father, and not just the twelve (vs. 20).

Returning to 2 Corinthians 4:6, let’s examine the analogy Paul uses for salvation. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” When did God say, “Let light shine out of darkness”? On the first day of creation (Gen. 1:3). Allow me a follow-up question: On what day of creation did God create the sun, moon and stars? On the fourth day (vv. 14-19). Since the light on day one can’t be from the sun, moon or stars, because they weren’t created yet, what is this illumination? It’s a visible display—and most likely a blazing one at that—of the glory of God.  Likewise, on day one of our salvation, God spoke into our dark hearts, “Let there be light!” and in an instant, for the first time, we were able to see and understand what this glorious gospel is all about. 

DO YOU SEE GLORY IN THE GOSPEL?

When God opens your blind eyes, you don’t just see the bare facts of the gospel, you also witness the brilliant glory of the gospel.  This distinction isn’t insignificant; it’s a matter of life and death, of true conversion versus false conversion, of belief in Christ versus tattling on Christ. Let me illustrate the difference by directing your attention to John 11. 

When Jesus heard that Lazarus was ill, He told His disciples, “‘This illness does not lead to death.  It is for the glory of God, so that the Son of God may be glorified through it’” (Jn. 11:4). But Lazarus did die. Upon His arrival at the tomb, “Jesus said, ‘Take away the stone.’ Martha, the sister of the dead man, said to him, ‘Lord, by this time there will be an odor, for he has been dead four days.’ Jesus said to her, ‘Did I not tell you that if you believed you would see the glory of God?’” (vv. 39-40). Jesus doesn’t say you’ll see a miracle, He says you’ll see glory. There is an eternal difference between these two, which will become plain in a moment. “So they took away the stone…. [Jesus] cried out with a loud voice, ‘Lazarus, come out.’ The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, ‘Unbind him, and let him go’” (vv. 41a, 43b-44). If Jesus hadn’t specified “Lazarus, come out” all the dead would have been raised. But that call will have to wait until the last day.  

Now observe the two different responses to this miraculous resurrection. “Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him” (Jn. 11:45). This was one response: faith in Christ. This group saw more than a naked display of power; they saw divine glory. Jesus had promised, “if you believe you would see the glory of God” (vs. 40). Others, however, responded quite differently: “but some of them went to the Pharisees and told them what Jesus had done” (vs. 46). This second group couldn’t wait to tattle on Jesus, because they knew the Pharisees didn’t like Him. This group saw no glory in the resurrection; consequently, they didn’t exercise true, saving faith. Glory and faith go hand in hand. Conversely, if there is no glory there is no faith. 

We should also highlight the Pharisees’ reaction to the resurrection of Lazarus: “So the chief priests and the Pharisees gathered the Council and said, ‘What are we to do?  For this man performs many signs’” (vs. 47). There is not even an attempt to deny Jesus’ miracles; they acknowledge them! Why? I believe the answer is because Jesus performed many miracles. One or two could be explained away, but Jesus performed miracle after miracle after miracle, with large crowds looking on, so they have to concede that point. Nevertheless, they will not concede that He is more than a man. While even the religious leaders know about the miracles, and were eye-witnesses to some themselves, they were blinded to the glory (see Mk. 3:1-6). Again, seeing glory is crucial, for without it a person will remain unconverted, like the Pharisees. The saving knowledge that God imparts is “the knowledge of the glory of God in the face of Christ” (2 Cor. 4:6). This corresponds to what Paul said two verses earlier, when he spoke of unbelievers being blinded to “the gospel of the glory of Christ, who is the image of God” (vs. 4). Unless you are enabled by God’s grace to behold his glory you will not exercise saving faith; you will only see a miracle and remain unconverted.   Beloved, it’s the glory that makes the difference.

GREATER GLIMPSES OF GLORY

Our initial glimpse of God’s glory is owing purely to God’s good pleasure. However, once our blind eyes have been opened, there are steps we can take, and are commanded to take, in order to catch even greater glimpses of glory. As we said in the last chapter, quoting John Owen, “One of the greatest privileges the believer has, both in this world and for eternity, is to behold the glory of Christ.”^[vii] Paul made it clear that this beholding is at the heart of sanctification: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor. 3:18). So what is our role? Following are a few suggestions:

First, we must plead for sight. The psalmist cried, “Open my eyes, that I may behold wondrous [or glorious] things out of your law” (Ps. 119:18). God’s Word is jam-packed with majestic things about God and Christ, and redemption, and the kingdom, which are a sight to behold, but we will not spot them nor enjoy them nor be changed by them if God doesn’t enable us to notice them. If our eyes have truly been opened to see the glory of the gospel, we will plead with God to open them even further. John Owen exhorts us,

Make up your mind that to behold the glory of God by beholding the glory of Christ is the greatest privilege which is given to believers in this life. This is the dawning of heaven. It is the first taste of that heavenly glory which God has prepared for us .… Unless you value this as a priceless privilege, you will not enjoy it. We are to “cry after this knowledge, and lift up our voice for this understanding”…. Pray with Paul that “the eyes of your understanding may be enlightened to behold” the glory of God in Christ…. Lazy souls do not get the tiniest sight of this glory.^[viii]

Second, we must diligently study the Scriptures. Again, think of Psalm 119:18. The wonder and glory that we’re asking God to help us see is in the law, in God’s Word. As we said earlier, “God reveals Himself to us in a book.” Therefore, greater glimpses of glory come through rigorous meditation with our noses buried in The Book, not through mindless navel gazing. The Bereans are said to be “more noble” than the Thessalonians, because “they received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Act 17:11). Does eagerly examining the Scriptures daily describe our search into the treasures of God’s Word?  

Third, we must obey God’s commands. Jonathan Edwards counsels us, “Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls, and in order to practice.”^[ix] Jesus promised, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). He also said, “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him” (Jn. 14:21). Can you think of better motivations for living a holy life of obedience?

The ultimate objective in praying for God to reveal the light of His glory as we assiduously study and then act upon His Word is not theoretical knowledge about God’s existence and attributes. What we’re after is not just more information, but a manifestation—a breathtaking manifestation of the glory of God, that will in turn lead to transformation “into the same image from one degree of glory to another” (2 Cor. 3:18). Let us not settle for anything less.

Immortal, invisible, God only wise,

in light inaccessible hid from our eyes,

most blessed, most glorious, the Ancient of Days,

almighty, victorious, thy great name we praise.

Unresting, unhasting, and silent as light,

nor wanting, nor wasting, thou rulest in might;

thy justice like mountains high soaring above

thy clouds which are fountains of goodness and love.

To all, life thou givest, to both great and small;

in all life thou livest, the true life of all;

we blossom and flourish as leaves on the tree,

and wither and perish, but naught changeth thee.

Thou reignest in glory; thou dwellest in light;

thine angels adore thee, all veiling their sight;

all laud we would render: O help us to see

'tis only the splendor of light hideth thee.

                                    Walter Chalmers Smith