This passage is one of those in which the subject of the Gospel is distinctly enunciated: it is the Gospel of the glory of Christ, who is the image of God. The glory of Christ, or, which is the same thing, Christ in His glory, is the sum and substance of it, that which gives it both its contents and its character. Paul's conception of the Gospel is inspired and controlled from beginning to end by the appearance of the Lord which resulted in his conversion. In the First Epistle to the Corinthians (i. 18, 23), and in the Epistle to the Galatians (vi. 14), he seems to find what is essential and distinguishing in the Cross rather than the Throne; but this is probably due to the fact that the significance of the Cross had been virtually denied by those for whom His words are meant. The Christ whom he preached had died, and died, as the next chapter will make very prominent, to reconcile the world to God; but Paul preached Him as he had seen Him on that ever-memorable day; with all the virtue of His atoning death in it, the Gospel was yet the Gospel of _His glory_. It is in the combination of these two that the supreme power of the Gospel lies. In the distaste for the supernatural which has prevailed so widely, many have tried to ignore this, and to get out of the Cross alone an inspiration which it cannot yield if severed from the Throne. Had the story of Jesus ended with the words "suffered under Pontius Pilate, was crucified, dead, and buried," it is very certain that these words would never have formed part of a Creed--there would never have been such a thing as the Christian religion. But when these words are combined with what follows--"He rose again from the dead on the third day, He ascended into heaven, and sitteth at the right hand of God the Father"--we have the basis which religion requires; we have a living Lord, in whom all the redemptive virtue of a sinless life and death is treasured up, and who is able to save to the uttermost all that trust Him. It is not the emotions excited by the spectacle of the Passion, any more than the admiration evoked by the contemplation of Christ's life, that save; it is the Lord of glory, who lived that life of love, and in love endured that agony, and who is now enthroned at God's right hand. The life and death in one sense form part of His glory, in another they are a foil to it; He could not have been our Saviour but for them; He would not be our Saviour unless He had triumphed over them, and entered into a glory beyond.
When the Apostle speaks of Christ as the image of God, we must not let extraneous associations with this title deflect us from the true line of his thought. It is still the Exalted One of whom he is speaking: there is no other Christ for him. In that face which flashed upon him by Damascus twenty years before, he had seen, and always saw, all that man could see of the invisible God. It represented for him, and for all to whom he preached, the Sovereignty and the Redeeming Love of God, as completely as man could understand them. It evoked those ascriptions of praise which a Jew was accustomed to offer to God alone. It inspired doxologies. When it passed before the inward eye of the Apostle, he worshipped: "to Him," he said, "be the glory and the dominion for ever and ever." Whether the pre-incarnate Son was also the image of God, and whether the same title is applicable to Jesus of Nazareth, are separate questions. If they are raised, they must be answered in the affirmative, with the necessary qualifications; but they are quite irrelevant here. Much misunderstanding of the Pauline Gospel would have been prevented if men could have remembered that what was only of secondary importance to them, and even of doubtful certainty--namely, the exaltation of Christ--was itself the foundation of the Apostle's Christianity, the one indubitable fact from which his whole knowledge of Christ, and his whole conception of the Gospel, set forth. Christ on the throne was, if one may say so, a more immediate certainty to Paul, than Jesus on the banks of the lake, or even Jesus on the cross. It may not be natural or easy for _us_ to start thus; but if we do not make the effort, we shall involuntarily dislocate and distort the whole system of his thoughts.