Who is God’s Candidate?

There are two sermons by Dr. John MacArthur that probably should be mandatory listening for all of us. There are two parts:

Part 1: https://www.gty.org/resources/sermons/90-489/who-is-gods-candidate-part-1

Part 2: https://www.gty.org/resources/sermons/90-490/who-is-gods-candidate-part-2

They might not be what you expect🙂.

On a personal level, I’m frankly tired and disgusted by so many things I see and read  and hear concerning the current election cycle. God doesn’t have a ‘political party’. God is for God and his own divine purposes. It might be that either candidate, when elected, represent God’s judgment against our sinful nation. Think about it.

"What does the Bible teach about the Trinity?"

What follows is the answer to the above question provided at GotQuestions.com and sourced from Making Sense of the Trinity: Three Crucial Questions by Millard Erickson and The Forgotten Trinity by James White. I think it provides a good summary of what the Bible teaches and also that my friend Ed might read it and pay attention. Ed seems to think that the concept of the Trinity is just something invented at a 4th Century church council and passed on by various dead men through the years.

Question: “What does the Bible teach about the Trinity?”
The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not expect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches that there is only one God. Though we can understand some facts about the relationship of the different Persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible.

The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting three Gods. Keep in mind when studying this subject that the word “Trinity” is not found in Scripture. This is a term that is used to attempt to describe the triune God—three coexistent, co-eternal Persons who make up God. Of real importance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity:

1) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5).

2) The Trinity consists of three Persons (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16-17, 28:19; 2 Corinthians 13:14). In Genesis 1:1, the Hebrew plural noun “Elohim” is used. In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word “Elohim” and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two. While this is not an explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for “God,” “Elohim,” definitely allows for the Trinity.
In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus’ baptism. Seen in this passage is God the Holy Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are examples of three distinct Persons in the Trinity.

3) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Genesis 19:24; Hosea 1:4). The LORD has a Son (Psalm 2:7, 12; Proverbs 30:2-4). The Spirit is distinguished from the “LORD” (Numbers 27:18) and from “God” (Psalm 51:10-12). God the Son is distinguished from God the Father (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16-17). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also all the other times in the Gospels where Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another Person in the Trinity—the Father.

4) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20). The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 3:16).

5) There is subordination within the Trinity. Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Person of the Trinity. This is simply an area which our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42, John 5:36, John 20:21, and 1 John 4:14. Concerning the Holy Spirit see John 14:16, 14:26, 15:26, 16:7, and especially John 16:13-14.

6) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6; Revelation 4:11); divine revelation (Revelation 1:1); salvation (John 3:16-17); and Jesus’ human works (John 5:17; 14:10). The Father initiates all of these things.

The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6; John 1:3; Colossians 1:16-17); divine revelation (John 1:1, 16:12-15; Matthew 11:27; Revelation 1:1); and salvation (2 Corinthians 5:19; Matthew 1:21; John 4:42). The Father does all these things through the Son, who functions as His agent.

The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and Jesus’ works (Isaiah 61:1; Acts 10:38). Thus, the Father does all these things by the power of the Holy Spirit.
There have been many attempts to develop illustrations of the Trinity. However, none of the popular illustrations are completely accurate. The egg (or apple) fails in that the shell, white, and yolk are parts of the egg, not the egg in themselves, just as the skin, flesh, and seeds of the apple are parts of it, not the apple itself. The Father, Son, and Holy Spirit are not parts of God; each of them is God. The water illustration is somewhat better, but it still fails to adequately describe the Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accurate. An infinite God cannot be fully described by a finite illustration.

The doctrine of the Trinity has been a divisive issue throughout the entire history of the Christian church. While the core aspects of the Trinity are clearly presented in God’s Word, some of the side issues are not as explicitly clear. The Father is God, the Son is God, and the Holy Spirit is God—but there is only one God. That is the biblical doctrine of the Trinity. Beyond that, the issues are, to a certain extent, debatable and non-essential. Rather than attempting to fully define the Trinity with our finite human minds, we would be better served by focusing on the fact of God’s greatness and His infinitely higher nature. “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:33-34).

Yes, the concept of the Trinity was first articulated at an early church council, however the Biblical support in the context of the entire Bible over against the few (in comparison) passages taken out of context used to refute it should be overwhelming to any average thinking adult.

Thoughtful Study of The Decrees of God

I Will Surely Tell of the Decree of the Lord

by Mike Riccardi

clip_image002In numerous passages throughout the Bible, there are places where Scripture speaks of God’s “purpose” (Acts 4:28), His “plan” (Ps 33:11; Acts 2:23), His “counsel” (Eph 1:11), “good pleasure” (Isa 46:10), or “will” (Eph 1:5). In one way or another, each of these designations refer to what theologians call God’s decree. The Westminster Confession famously characterizes describes God’s decree as follows: “God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass.”

So in those instances where Scripture speaks of God’s purpose, plan, counsel, pleasure, or will, these passages are referring to the divine decree by which God, before the creation of time, determined to bring about all things that were to happen in time. John Piper, summarizing God’s decree, says, “He has designed from all eternity, and is infallibly forming, with every event, a magnificent mosaic of redemptive history” (Desiring God, 40). This helpful summary presents three characteristics of God’s decree that succinctly encapsulate the teaching of Scripture: God’s decree is eternal, immutable, and exhaustive.

God’s Decree is Eternal and Unconditional

First, Scripture presents God’s decree as having been determined before the creation of time, and thus it is said to be eternal.

· David praises God because all his days were ordained and written in God’s book before any one of them came to pass (Ps 139:16).

· God’s election of individuals to salvation is said to have occurred “before the foundation of the world” (Eph 1:4; cf. Matt 25:34; 1 Tim 1:9).

· Paul also says that the plan of salvation of the Gentiles was in accordance with God’s eternal purpose (Eph 3:11), which mystery was “predestined before the ages” (1 Cor 2:7).

· In Isaiah 46:10, Yahweh asserts that He will accomplish all His good pleasure and establish all things according to His purpose.

· Paul makes a similar statement in Ephesians 1:11 when he states that believers have been “predestined according to His purpose who works all things after the counsel of His will.”

What these passages are teaching us is that all of God’s providential actions in time conform to a fixed purpose which precedes time. And this “fixed purpose” is none other than God’s eternal decree.

A very important implication of the eternality of God’s decree is that it is entirely unconditional. That is to say, nothing external to God moved Him to decide to do one thing as opposed to another thing. Edwards said, “His will is supreme, underived, and independent on anything without himself; being in everything determined by His own counsel, having no other rule but his own wisdom.” In fact, not only is that not the case: it’s impossible. Because God, who is the only self-existent, eternal Being, was the only entity present in eternity past (Col 1:17). To put it simply, God’s decree wasn’t influenced by anything external to Him because there was nothing external to Him (Gen 1:1; John 1:1–3).

The consequence of this reality is that every one of God’s decisions that make up His decree—down to the minutest of events and actions—was an entirely free decision according to His own will. This is why Scripture so often refers to God’s decree as His “good pleasure,” or that which pleases Him (Ps 115:3; 135:6; Isa 46:10; 48:14; Phil 2:13). So far from teaching that any part of God’s decree was based on an external influence, Scripture proclaims: “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven” (Dan 4:35).

God’s Decree is Immutable

“OK. So maybe God’s decree is unconditional because it was formed in eternity past. But what if the decree could be changed now that we’re in time? After all, God can do what He wants, right? You wouldn’t dare put God in a box, now would you?”

To such an objection (one that is unfortunately all too common), Scripture replies that God’s decree is not only eternal and thus unconditional, but also unchangeable.

· Rather than the possibility of a creature altering God’s decree, the psalmist declares that it is God who nullifies the creature’s counsel, even frustrating the plans of peoples (Ps 33:10).

· The next verse cements that reality: “The counsel of Yahweh stands forever, the plans of His heart from generation to generation” (Ps 33:11).

· Daniel 4:35 declares that “no one can ward off His hand or say to Him, ‘What have You done?’”

· In a similar fashion, God Himself tauntingly asks, “For Yahweh of hosts has planned, and who can frustrate it? And as for His stretched-out hand, who can turn it back?” (Isa 14:27).

· And after receiving what is perhaps the most scathing, forceful rebuke in all of Scripture, Job simply summarizes the immutability of God’s decree when he says, “I know that You can do all things, and that no purpose of Yours can be thwarted” (Job 42:2).

God’s Decree is Exhaustive

Finally, God’s eternal and immutable decree is also exhaustive. God is said to work all things after the counsel of His will (Eph 1:11). The psalmist repeats that the Lord does whatever He pleases (Ps 115:3; 135:6). He Himself declares that He will accomplish all His good pleasure (Isa 46:10).

However, such exhaustiveness is not merely a general control; rather, God’s control over creation is specific and meticulous. In his Systematic Theology, Wayne Grudem provides a helpful survey (318–21).

· God is the cause of the various kinds of weather (Ps 148:8; Job 37:6–13).

· He causes the grass to grow (Ps 104:14) and the sun—which Jesus calls His sun—to shine (Matt 5:45).

· He feeds the animals of the earth (Ps 104:27).

· It is His will that determines the deaths of even the smallest of birds (Matt 10:29).

· He determines the boundaries of nations (Acts 17:26) and rules over them (Ps 22:28)

· And not only does He remove and establish kings (Dan 2:21), but He even turns their hearts wherever He wishes (Prov 21:1).

· Even those events which seem random are determined by God (Prov 16:33).

· Neither do the events of our personal lives escape God’s sovereign foreordaining, for He supplies our every need (Phil 4:19; Jas 1:17), determines the length of our lives (Ps 139:16; Job 14:5), and even directs our individual steps (Prov 16:9; Jer 10:23).

· His control extends through the entirety of salvation (Rom 9:16; Eph 2:8–9; Phil 2:12–13), to suffering (Gen 45:5–8; 50:20; Job 1:21; 2:10; 12:9), and even evil (Isa 45:7; Lam 3:37–38; 1 Sam 2:25; 2 Sam 24:1; Acts 2:22–23).

Perhaps the greatest summary statement comes in Paul’s great doxology in Romans 11:36: “For from Him and through Him and to Him are all things.”

Conclusion: God is the Ultimate Cause

In light of the Scriptural teaching concerning God’s decree—(a) that it is eternal, and thus uninfluenced by anything external to God, (b) that it is unchangeable and cannot be frustrated, and (c) that it includes absolutely everything that occurs in time and space and beyond—the only reasonable conclusion for the student of Scripture to come to is that God may be properly said to be the ultimate cause of all things. As John Frame says, reflecting on the Biblical evidence, “Through the centuries of redemptive history, everything has come from God. He has planned and done it all. He has not merely set boundaries for creaturely action, but has actually made everything happen” (Doctrine of God, 58).

The exhaustiveness and meticulousness of God’s sovereign decree raises a significant question: How can God be the cause of actions and events that are evil and sinful—things which God Himself prescribes against—and yet not be rightly charged with unrighteousness? That’s a question that needs to be answered, and we’ll take a look at it in a future post. But for now, let us at least acknowledge that, based on the biblical doctrine of God’s decree summarized above, Scripture gives us no other option but that God is indeed the Sovereign Lord who works all things after the counsel of His will (Eph 1:11).


Mike Riccardi is the Pastor of Local Outreach Ministries at Grace Community Church in Los Angeles. He also teaches Evangelism at The Master’s Seminary.

Does the atheist merely deny that which he knows is true?

Atheists either totally deny the existence of God or they claim they just don’t believe in God, or gods. I have met both types, however there are far fewer professing atheists who tell me that God doesn’t exist than those who merely tell me they just don’t believe in God. When it is suggested that to claim God doesn’t exist necessarily presupposes ‘all knowledge’, thoughtful God deniers will move into the ‘I just don’t believe in God’ camp.

We ask the above question because of what scripture tells us in the New Testament book of Romans, Chapter 1:

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 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. 21 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. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24 Therefore God gave them up in the lusts of their hearts to impurity. . . 25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

Note the following points about men in the above text.

1. Men suppress the truth (by their unrighteousness). (v. 18)

2. They (men) knew God. (v.21)

3. They (men) exchanged the truth about God for a lie. (v.25)

If you read the rest of Romans 1, you will also find out what the results are when men exchange the truth of God for a lie, but those results are not the topic of this post. The point of this post is the original question “Does the atheist merely deny that which he knows is true?” If the answer is ‘yes’, should it inform how we discuss the existence of God with professing atheists? If that’s another ‘yes’, how should it inform our end of the dialogue? What might change in the way we discuss the issue of od’s existence?

Food for thought and discussion.

When Self-Exaltation is Love

October 17, 2014

When Self-Exaltation is Love

by Mike Riccardi

Edwards PortraitJonathan Edwards’ life, thought, and theology was dominated by the glory of God. Edwards argued extensively that God is chiefly concerned with His glory—manifesting the beauty of His perfections—and therefore all His creatures should be concerned with His glory as well. This commitment would shape Edwards’ entire theology, even as it related to theodicy and theology proper, the Calvinist-Arminian debate, the Christian’s pursuit of holiness, and the centrality of the affections in the Christian life. Indeed, it is no overstatement to say, along with one church historian, “No theologian in the history of Christianity held a higher or stronger view of God’s majesty, sovereignty, glory and power than Jonathan Edwards.”[1]

During his years ministering to the Indians in Stockbridge, Massachusetts, Edwards wrote his Dissertation Concerning the End for Which God Created the World, where he masterfully develops the truth that God’s chief end in creating the world was to bring glory to Himself. He wrote:

All that is ever spoken of in the Scripture as an ultimate end of God’s works is included in that one phrase, the glory of God. … The refulgence shines upon and into the creature, and is reflected back to the luminary. The beams of glory come from God, and are something of God and are refunded back again to their original. So that the whole is of God, and in God, and to God, and God is the beginning, middle and end in this affair.[2]

Edwards argued that if God did not aim at His own glory in creation, He would be unrighteous. He must regard Himself above all things because only a Being as perfect and lovely as He is worthy of such regard. In other words, for God to be holy, He must value what is supremely valuable; and He is supremely valuable.[3] To do anything else would be for God to commit idolatry.

After tracing the Hebrew and Greek words for glory throughout the Scriptures, as well as employing typical Edwardsian air-tight reasoning, Edwards extends that God’s ultimate aim in creating the world is not—indeed cannot be—different from His ultimate aim in all of His acts in the world. J. I. Packer precisely summarizes Edwards’ conclusion:

“God’s internal and intrinsic glory consists of his knowledge (omniscience with wisdom) plus holiness (spontaneous virtuous love, linked with hatred of sin) plus his joy (supreme endless happiness); and that his glory (wise, holy, happy love) flows out from him, like water from a fountain, in loving spontaneity (grace), first in creation and then in redemption, both of which are so set forth to us so as to prompt praise; and that in our responsive, Spirit-led glorifying of God, God glorifies and satisfies himself, achieving that which was his purpose from the start.”[4]

The question that is raised, then, is if God’s chief regard is always to Himself, how can it be said that He is loving, or benevolent, towards human beings? Does not this doctrine of God’s own God-centeredness make Him a self-centered narcissist? The answer, of course, is an emphatic, “No!” because God has created us such that our fullest satisfaction comes from perceiving His glory.

Because [God] infinitely values his own glory, consisting in the knowledge of himself, love to himself, and complacence and joy in himself; he therefore valued the image, communication or participation of these, in the creature. And it is because he values himself, that he delights in the knowledge, and love, and joy of the creature; as being himself the object of this knowledge, love and complacence. Thus it is easy to conceive, how God should seek the good of the creature, consisting in the creature’s knowledge and holiness, and even his happiness, from a supreme regard to himself; as his happiness arises from that which is an image and participation of God’s own beauty. … [Thus] God’s respect to the creature’s good, and his respect to himself, is not a divided respect; but both are united in one, as the happiness of the creature aimed at, is happiness in union with himself.[5]

Packer summarizes that thought as follows:

“God made us that in praising, thanking, loving, and serving Him, we find our own supreme happiness and enjoyment of God in a way that otherwise we would not and could not do. We reach our highest enjoyment of God in and by glorifying Him, and we glorify Him supremely in and by enjoying Him. In fact, we enjoy Him most when we glorify Him most, and vice versa. And God’s single-yet-complex end, now in redemption as it was in creation, is His own happiness and joy in and through ours.”[6]

Edwards himself succinctly put it, “The enjoyment of Him is our highest happiness, and is the only happiness with which our souls can be satisfied.”[7] In other words, God’s glory and our happiness (or our good) are not different things. Our greatest happiness is to see God’s glory manifested and expressed for us to enjoy, because the beauty of that vision is that in which we were created to find our greatest satisfaction.

And so God’s self-exaltation is not narcissism, but love. As Piper has said, “God is the one being in the universe for whom self-exaltation is the most loving act,” because, “unlike our self-exaltation, God’s self-exaltation draws attention to what gives greatest and longest joy, namely, himself.”

May we behold the beauty of this God who has revealed Himself for our everlasting joy.


[1] Olson, The Story of Christian Theology, 506.

[2] “A Dissertation Concerning the End for Which God Created the World,” in The Works of Jonathan Edwards (Peabody, MA: Hendrickson, 2005), 1:119-120.

[3] Ibid., 1:98.

[4] Packer, “The Glory of God and the Reviving of Religion,” in A God Entranced Vision of All Things, eds. John Piper and Justin Taylor (Wheaton, IL: Crossway Books, 2004), 92.

[5] Edwards, “The End for Which God Created the World,” in Works, 1:120.

[6] Packer, “The Glory of God,” 92.

[7] As quoted in Donald Whitney, “Pursuing a Passion for God Through Spiritual Disciplines,” in A God Entranced Vision of All Things, eds. John Piper and Justin Taylor (Wheaton, IL: Crossway Books, 2004), 126.


Online Source: The Cripplegate

Christ the Image of God

by Mike Riccardi at The Cripplegate

Exact ImprintThe Old Testament had much to say about the presence of God. Throughout the history of Israel, God’s presence was mediated through fire (Exod 3:6; Deut 5:4), through blazing light (Exod 33:18–23), through visions (Ezek 1:28) and angels (Jdg 6:21–22; cf. 13:21–22), through the temple worship (Pss 27:4; 63:1–2), and even through God’s own Word (1 Sam 3:21). But with the coming of Jesus and the New Covenant era, the glory of God’s presence is now uniquely and supremely manifested “in the face of Christ” (2 Cor 4:6). This makes sense, of course, because Christ is the perfect “image of God” (2 Cor 4:4).

This is precisely the testimony of the opening verses of the Book of Hebrews. Though God had revealed Himself by speaking to the fathers in the prophets in many portions and in many ways, in these last days He has spoken finally and decisively in His Son (Heb 1:1). Christ is therefore the radiance of the Father’s glory (1:3)—the manifestation of the very presence of God, the “effulgence of the divine glory,” as one commentator colorfully puts it.

The Son is also described as the exact representation of the Father’s nature (1:3). The word for “nature” there is hupostasis, which the lexicons tell us speaks of the “essential or basic structure/nature of an entity” and thus refers to the Father’s “substantial nature, essence [and] actual being.” And the phrase “exact representation” is a translation of the Greek term charaktēr, which denotes “a stamp or impress, as on a coin or a seal, in which case the seal or die which makes an impression bears the image produced by it, and . . . all the features of the image correspond respectively with those of the instrument producing it” (Vine’s Expository Dictionary, 577). Just as the shape, impressions, and intricacies of a coin reveal precisely the nature of the original die, so does the Son reveal the very essence of God Himself. Anthony Hoekema’s conclusion is inescapable: “It is hard to imagine a stronger figure to convey the thought that Christ is the perfect reproduction of the Father. Every trait, every characteristic, every quality found in the Father is also found in the Son, who is the Father’s exact representation.”

This teaching is borne consistent witness throughout the NT. Though no one has seen the Father at any time, Christ the only begotten God in the bosom of the Father has explained Him (John 1:18). Literally, the Son has exegeted the Father, making known to finite humanity in His own person what was otherwise imperceptible. The glory that humanity beholds in Christ is the “glory of the only begotten from the Father” (John 1:14). Paul tells us that Christ is “the image of the invisible God” (Col 1:15), such that, “though God is invisible, in Christ the invisible becomes visible; one who looks at Christ is actually looking at God” (Hoekema, 21). So full is the Father’s revelation of Himself in the Son that Jesus can say to Philip, “He who has seen Me has seen the Father” (John 14:9), for in Him “all the fullness of Deity dwells in bodily form” (Col 2:9).

All of this accords entirely with the parallelism going on in 2 Corinthians 4:4 and 6, which presents as synonymous

(a) the (i) light of the (ii) gospel of the (iii) glory of Christ, (iv) who is the image of God, and
(b) the (i) Light of the (ii) knowledge of the (iii) glory of God (iv) in the face of Christ.

Paul clearly shows that “the glory of Christ” in v. 4 is identical with “the glory of God” in v. 6 by identifying that Christ’s being the image of God is synonymous with the light of God’s glory shining in the face of Christ. Jonathan Edwards comments,

The glory and beauty of the blessed Jehovah, which is most worthy in itself to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of; as it appears shining in all its luster, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer.

Piper’s conclusion captures it well: “there is a glory of the Father and a glory of the Son, but . . . the Father and the Son are so inseparably one in glory and essence that knowing one implies knowing the other” (God is the Gospel, 72). Another writer hits the nail on the head: “When we look at Christ . . . we never have to give ourselves a cautious mental check and think, Oh, but that’s Jesus, not God. Seeing Jesus, we see God.”

Our Lord Jesus Christ is the perfect embodiment of the very image of God. He is the supreme revelation of the Father—the very radiance of the Father’s glory and the exact representation of His essence. Though God revealed Himself in various ways throughout history, by His great grace we now behold the Light of the knowledge of the glory of God shining in the face of Christ (2 Cor 4:6). Let us worship Him for this. And beholding His glory, may we be transformed into that very image, from glory to glory (2 Cor 3:18).

Mike originally published a version of this article in April 2013.