{"id":28812,"date":"2022-09-24T12:57:50","date_gmt":"2022-09-24T17:57:50","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-46\/"},"modified":"2022-09-24T12:57:50","modified_gmt":"2022-09-24T17:57:50","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-46","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-46\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 4:6"},"content":{"rendered":"

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ. <\/i><\/b><\/h3>\n

6. For God shined<\/em> ] Literally, Because it is God Who shined<\/strong>, and therefore, if the doctrine of the ministers of Christ were not received by any, it was not because they exercised any concealment or reserve (ch. 2Co 3:13<\/span>), much less on account of any adulteration of the pure word of God ( 2Co 4:2<\/em><\/span>), but because the soul of the unbeliever deliberately refused to receive the light of God’s truth. Cf. Joh 1:5<\/span>.<\/p>\n

who commanded the light to shine out of darkness<\/em> ] First in the physical world (Gen 1:3<\/span>) and then in the moral and spiritual world, in the person of Jesus Christ. Cf. Joh 1:4<\/span>; Joh 3:19<\/span>; Joh 8:12<\/span>, &c.<\/p>\n

hath shined in our hearts<\/em> ] God makes use of human instrumentality in spreading the knowledge of His glory. Cf. ch. 2Co 2:15-16<\/span>, 2Co 3:3 ; 2Co 3:6<\/span>.<\/p>\n

to give the light of the knowledge of the glory of God<\/em> ] Literally, in order to the enlightenment<\/strong>: illumination<\/em>, Rhemish. Knowledge is here spoken of rather as the effect of light than light itself. See note on 2Co 4:4<\/em><\/span>.<\/p>\n

in the face of Jesus Christ<\/em> ] The same word is used here as in ch. 2Co 2:10<\/span>. See note on the words ‘image of God,’ above. “A notable place, whence we learn that God is not to be investigated in His unsearchable height, for He inhabits the light unapproachable (1Ti 6:16<\/span>), but to be known as far as He reveals Himself in Christ It is more useful for us to behold God as He appears in His Only-begotten Son, than to investigate His secret essence.” Calvin. There is another interpretation of these words. We may translate them ‘in the person of Christ,’ and then the sense is that Christ was Himself the revealer of the glory of God. Joh 1:14<\/span>; Joh 1:18<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For God, who commanded … – <\/B>The design of this verse seems to be, to give a reason why Paul and his fellow-apostles did not preach themselves, but Jesus Christ the Lord, 2Co 4:5<\/span>. That reason was, that their minds had been so illuminated by that God who had commanded the light to shine out of darkness, that they had discerned the glory of the divine perfections shining in and through the Redeemer, and they therefore gave themselves. to the work of making him known among people. The doctrines which they preached they had not derived from people in any form. They had not been elaborated by human reasoning or science, nor had they been imparted by tradition. They had been communicated directly by the source of all light – the true God – who had shined into the hearts that were once benighted by sin. Having been thus illuminated, they had felt themselves bound to go and make known to others the truths which God had imparted to them.<\/P>

Who commanded the light … – <\/B>Gen 1:3<\/B><\/span>. God caused it to shine by his simple command. He said, let there be light, and there was light. The fact that it was produced by his saying so is referred to here by Paul by his use of the phrase ( <\/SPAN><\/span> ho eipon) Who saying, or speaking the light to shine from darkness. The passage in Genesis is adduced by Longinus as a striking instance of the sublime.<\/P>

Hath shined in our hearts – <\/B>Margin, It is he who hath. This is more in accordance with the Greek, and the sense is, The God who at the creation bade the light to shine out of darkness, is he who has shined into our hearts; or it is the same God who has illuminated us, who commanded the light to shine at the creation. Light is every where in the Bible the emblem of knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and wretchedness. See note, Joh 1:4-5<\/span>. And the sense here is, that God had removed this ignorance, and poured a flood of light and truth on their minds. This passage teaches, therefore, the following important truths in regard to Christians – since it is as applicable to all Christians, as it was to the apostles:<\/P>

(1) That the mind is by nature ignorant and benighted – to an extent which may be properly compared with the darkness which prevailed before God commanded the light to shine. Indeed, the darkness which prevailed before the light was formed, was a most striking emblem of the darkness which exists in the mind of man before it is enlightened by revelation, and by the Holy Spirit. For:<\/P> <\/p>\n

    \n
  1. In all minds by nature there is deep ignorance of God, of His Law, and His requirements; and,<\/li>\n<\/ol>\n

    (b) This is often greatly deepened by the course of life which people lead; by their education; or by their indulgence in sin, and by their plans of life; and especially by the indulgence of evil passions.<\/P>

    The tendency of man if left to himself is to plunge into deeper darkness, and to involve his mind more entirely in the obscurity of moral midnight. Light is come into the world, and men loved darkness rather than light, because their deeds were evil, Joh 3:19<\/span>.<\/P>

    (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 1Jo 2:20<\/span>; 1Co 2:12-15<\/span>. They have different views of things from their fellow-men, and different from what they once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in the Saviour, and in the promises of the gospel, which they did not see before they were converted. This does not mean:<\/P> <\/p>\n

      \n
    1. That they are superior in their powers of understanding to other people – for the reverse is often the fact; nor,<\/li>\n
        \n
      1. That the effect of religion is at once to enlarge their own intellectual powers, and make them different from what they were before in this respect.<\/li>\n<\/ol>\n<\/ol>\n

        But it means that they have clear and consistent views; they look at things as they are; they perceive a beauty in religion and in the service of God which they did not before. They see a beauty in the Bible, and in the doctrines of the Bible, which they did not before, and which sinners do not see. The temperate man will see a beauty in temperance, and in an argument for temperance, which the drunkard will not; the benevolent man will see a beauty in benevolence which the churl will not: and so of honesty, truth, and chastity. And especially will a man who is reformed from intemperance, impurity, dishonesty, and avarice, see a beauty in a virtuous life which he did not before see. There is indeed no immediate and direct enlargement of the intellect; but there is an effect on the heart which produces an appropriate and indirect effect on the understanding.<\/P>

        It is at the same time true, that the practice of virtue, that a pure heart, and that the cultivation of piety all tend to regulate, strengthen, and expand the intellect, as the ways of vice and the indulgence of evil passions and propensities tend to enfeeble, paralyze, darken, and ruin the understanding; so that, other things being equal, the man of most decided virtue, and most calm and elevated piety, will be the man of the clearest and best regulated mind. His powers will be the most assiduously, carefully, and conscientiously cultivated and he will feel himself bound to make the most of them. The influence of piety in giving light to the mind is often strikingly manifested among unlettered and ignorant Christians. It often happens, as a matter of fact, that they have by far clearer, and more just and elevated views of truth than people of the most mighty intellects, and most highly cultivated by science and adorned with learning. but who have no piety; and a practical acquaintance with their own hearts, and a practical experience of the power of religion in the days of temptation and trial is a better enlightener of the mind on the subject of religion than all the learning of the schools.<\/P>

        (3) This verse teaches, that it is the same God who enlightens the mind of the Christian that commanded the light at first to shine. He is the source of all light. He formed the light in the natural world; he gives all light and truth on all subjects to the understanding; and he imparts all correct views of truth to the heart. Light is not originated by man; and man on the subject of religion no more creates the light which beams upon his benighted mind than he created the light of the sun when it first shed its beams over the darkened earth. All truth is from the sempiternal source of light divine; and it is no more the work of man to enlighten the mind. and dissipate the darkness from the soul of a benighted sinner, than it was of man to scatter the darkness that brooded over the creation, or than he can now turn the shades of midnight to noonday. All this work lies beyond the proper province of man; and is all to be traced to the agency of God – the great fountain of light.<\/P>

        (4) It is taught here that it is the same power that gives light to the mind of the Christian which at first commanded the light to shine out of darkness. It requires the exertion of the same Omnipotence; and the change is often as remarkable, and surprising. Nothing can be conceived to be more grand than the first creation of light – when by one word the whole solar system was in a blaze. And nothing in the moral world is more grand than when by a word God commands the light to beam on the soul of a benighted sinner. Night is at once changed to day; and all things are seen in a blaze of glory. The works of God appear different; the Word of God appears different; and a new aspect of beauty is diffused over all things. If it be asked in what way God thus imparts light to the mind, we may reply:<\/P> <\/p>\n

          \n
        1. By his written and preached word. All spiritual and saving light to the minds of people has come through his revealed truth. Nor does the Spirit of God now give or reveal any light to the mind which is not to be found in the Word of God. and which is not imparted through that medium.<\/li>\n
        2. God makes use of his providential dealings to give light to the minds of people. They are then, by sickness, disappointment, and pain, made to see the folly and vanity of the things of this world, and to see the necessity of a better portion.<\/li>\n
        3. It is done especially and mainly by the influences of the Holy Spirit. It is directly by his agency that the heart becomes affected, and the mind enlightened.<\/li>\n<\/ol>\n

          It is his province in the world to prepare the heart to receive the truth; to dispose the mind to attend to it: to remove the obstructions which existed to its clear perception; to enable the mind clearly to see the beauty of truth, and of the plan of salvation through a Redeemer. And whatever may be the means which may be used, it is still true that it is only by the Spirit of God that people are ever brought to see the truth clearly and brightly. The same Spirit that inspired the prophets and apostles also illuminates the minds of people now, removes the darkness from their minds, and enables them clearly to discover the truth as it is in Jesus. See the notes, 1Co 2:10-15<\/span>.<\/P>

          To give the light of the knowledge of the glory of God – <\/B>This shows the object, or the effect of enlightening the mind. It is that Christians may behold the divine glory. The meaning is, that it is for the purpose of enlightening and instructing them concerning the knowledge of the glory of God – Bloomfield. Doddridge renders it, the luster of the knowledge of Gods glory. Tyndale, to give the light of the knowledge of the glorious God. The sense is, that the purpose of his shining into their hearts was to give light (<\/SPAN><\/span> pros <\/SPAN><\/span> photismon) that is, unto the enlightening; and the purpose of that light was to acquaint them with the knowledge of the divine glory.<\/P>

          In the face of Jesus Christ – <\/B>That is, that they might obtain the knowledge of the divine glory as it shines in the face of Jesus Christ; or as it is reflected on the face, or the person of the Redeemer. There is undoubted allusion here to what is said of Moses 2Co 3:13<\/span> when the divine glory was reflected on his face, and produced such a splendor and magnificence that the children of Israel could not steadfastly look upon it. The sense here is, that in the face or the person of Jesus Christ the glory of God shone clearly, and the divinity appeared without a veil. The divine perfections, as it were, illuminated him, as the face of Moses was illuminated; or they shone forth through him, and were seen in him. The word rendered face here (<\/SPAN><\/span> prosopon) may mean either face or person; see the note, 2Co 2:10<\/span>. The sense is not materially affected which ever translation is preferred. It is, that the divine perfections shone in and through the Redeemer. This refers doubtless to the following truths:<\/P> <\/p>\n

            \n
          1. That the glory of the divine nature is seen in him, since he is the brightness of his glory, and the express image of his person. Heb 1:3<\/span>. And it is in and through him that the glory of the divine perfections are made known,<\/li>\n
          2. That the glory of the divine attributes are made known through him, since it is through him that the work of creation was accomplished Joh 1:3<\/span>; Col 1:16<\/span>; and it is by him that the mercy and goodness of God have been manifested to people.<\/li>\n<\/ol>\n

            (3)That the glory of the divine moral character is seen through him, since when on earth he manifested the embodied divine perfections; he showed what God is when incarnate; he lived as became the incarnate God – he was as pure and holy in human nature as God is in the heavens.<\/P>

            And there is not, that we know of, one of the divine attributes or perfections which has not at some period, or in some form, been evinced by Jesus Christ. If it be the prerogative of God to be eternal, he was eternal; Isa 9:6<\/span>; Rev 1:8<\/span>, Rev 1:18<\/span>. If it be the prerogative of God to be the creator, he was also the creator Joh 1:3<\/span>; if to be omniscient, he was omniscient Mat 11:27<\/span>; Luk 10:22<\/span>; if to be omnipresent, he is omnipresent Mat 18:20<\/span>; if to be almighty, he was almighty Isa 9:6<\/span>; if to raise the dead, to give life, he did it (Joh 5:21<\/span>; Joh 12:43-44<\/span>; if to still waves and tempests, he did it Mar 4:39<\/span>; if to be full of benevolence, to be perfectly holy, to be without a moral stain or spot, then all this is found in Jesus Christ. And as the wax bears the perfect image of the seal – perfect not only in the outline, and in the general resemblance, but in the filling up – in all the lines, and features, and letters on the seal, so it is with the Redeemer. There is not one of the divine perfections which has not the counterpart in him, and if the glory of the divine character is seen at all, it will be seen in and through him.<\/P> <\/p>\n

            Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

            Verse 6<\/span>. For God, who commanded the light to shine out of<\/B><\/I> <\/B>darkness<\/B><\/I>] The apostle refers here to Ge 1:3<\/span>. For when God created the heavens and the earth DARKNESS was on the face of the<\/I> deep; and God said, Let<\/I> THERE BE LIGHT; and there was light<\/I>. Thus he caused the light to shine out of darkness.<\/P>

            <\/P>

            Hath shined in our hearts<\/B><\/I>] He has given our hearts<\/I> the glorious light of the Gospel<\/I>, as he has given the world<\/I> the glorious light of the sun<\/I>. As sure, therefore, as God is the author of the light<\/I> and the creator of the universe, so sure is he the author of the Gospel; it is no human invention; and is as far beyond the power of man’s wisdom and might, as the creation of the world is beyond all created power, energy, and skill.<\/P>

            <\/P>

            The light of the knowledge<\/B><\/I>] To give us that light, that we might enlighten others<\/I>; this appears to me to be the design of the apostle’s , or, as Dr. Whitby<\/I> paraphrases it, to give us, and enable us to give to<\/I> others, the light of the knowledge of God through Christ<\/I>.<\/P>

            <\/P>

            In the face of Jesus Christ.<\/B><\/I>] It is in<\/I> and through<\/I> Jesus that we can receive the Divine light, and it is in<\/I> and by<\/I> him that we can be made partakers of the Divine glory. The light mercy, holiness, and glory of God, are reflected upon and communicated to us through Jesus the Christ; and it is , in the appearance<\/I> and person<\/I> of Jesus Christ that these blessings are communicated to us.<\/P> <\/p>\n

            Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

            The Holy Ghost in the New Testament often compareth the work of the new creation by Jesus Christ, to the work of God in the old creation; intimating to us, that the latter is as great a work of providence and Divine power, as the former: Eph 4:24<\/span>, the new man, after God, <\/I>is said to be created in righteousness and true holiness.<\/I> For as that is a creation which is a making of something out of nothing, (as God created the heavens and the earth), so the production of one thing out of another, which hath no fitness or aptitude to receive such a form, is also a true creation, and requireth an Almighty power. God made light to shine out of darkness, <\/I>Gen 1:2<\/I><\/span>,3<\/span>; so (saith the apostle) he hath made Christ (who is the Light of the world) to shine into our hearts, to give us the true knowledge of God, and of his glory, the glory of his grace. <\/P>

            In the face of Jesus Christ; <\/B>that is, by which we attain the clear and certain knowledge of God: as a man is distinctly known by or from his face, God is clearly and distinctly known only in and by Christ. <\/P> <\/p>\n

            Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

            6. For<\/B>proof that we are trueservants of Jesus unto you. <\/P>

            commanded the light<\/B>Greek,<\/I>“By speaking the word, commanded light” (Ge1:3<\/span>). <\/P>

            hath shined<\/B>rather, asGreek,<\/I> “is He who<\/I> shined.” (It is God<\/I>)who commanded light,<\/I> c., that shined,<\/I> &c., (Job37:15<\/span>): Himself our Light and Sun, as well as the Creator oflight (Mal 4:2<\/span> Joh 8:12<\/span>).The physical world answers to the spiritual. <\/P>

            in our hearts<\/B>inthemselves dark. <\/P>

            to give the light<\/B>thatis, to propagate to others<\/I> the light, &c., which is inus<\/I> (compare Note,<\/I> see on 2Co4:4<\/span>). <\/P>

            the glory of God<\/B>answeringto “the glory of Christ” (see on 2Co4:4<\/span>). <\/P>

            in the face of JesusChrist<\/B>Some of the oldest manuscripts retain “Jesus.”Others omit it. Christ is the manifestation of the glory of God, asHis image (Joh 14:9<\/span>). Theallusion is still to the brightness on Moses’ “face.” Theonly true and full manifestation of God’s brightness and glory is “inthe face of Jesus” (Heb 1:3<\/span>).<\/P><\/p>\n

            Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

            For God, who commanded the light to shine out of darkness<\/strong>,…. The causal particle for, shows these words to be also a reason of the foregoing; either why they so clearly beheld the glory of the Lord, 2Co 4:18<\/span> or why they renounced the hidden things of dishonesty, 2Co 4:2<\/span> or why their Gospel could not be hid, 2Co 4:3<\/span> or why they did not preach themselves, but Christ, 2Co 4:5<\/span> because God had<\/p>\n

            shined in their hearts<\/strong>; and in this light, they saw the glory of Christ; could not bear any secret, hidden, scandalous practices; and held forth the word of light and life to others; and seeing so much of their own weakness, sinfulness, and unworthiness, dared not to preach themselves, but Christ Jesus the Lord; in which may be observed the character of the true God, as opposed to Satan, the god of this world, who is said to blind the minds of men, 2Co 4:6<\/span> whereas the true God is represented as the author of “light”, and as producing it by a word of “command”, and that “out” of mere “darkness”; respect is here had to the creation of all things at the beginning, when “darkness was upon the face of the deep–and God said, let there be light and there was light”, Ge 1:2<\/span>. Now this character of God, as creating light in this wonderful manner, is prefaced to his giving spiritual light unto his people; because of the agreement there is between light corporeal and spiritual, in their nature and production; for as there was darkness upon the earth before there was light, so there is a natural darkness in the minds of men, before any spiritual light is infused into them; and as light was the first production out of the dark and unformed chaos, so light is the first thing that is struck into the soul in conversion; moreover, as light was the effect of almighty power, so is the spiritual illumination, or the opening of the eyes of the understandings of men, who are naturally born blind; and as light was a creation of that which was not before, so the work of grace on the soul is not an increase of, or an addition to, or an improvement of the light of nature, but it is a new light, created in the understanding; add to all this, that both corporeal and spiritual light are good, and both called “day”; the influence that God has over the hearts of men, and the effect he produces there are, he<\/p>\n

            hath shined in our hearts<\/strong>. The hearts of men are like this dark terraqueous globe, having no light in them; God is as the sun, the fountain of light, which shines upon them and in them; so as to give them a true sight and sense of sin, and of their lost state and condition; so as to cause them to see the fulness and suitableness of Christ as a Saviour; so as to warm their affections, and draw out their desires after Christ, his ways, truths, ordinances, and people; and so as to give them light into the mysteries of the Gospel; particularly he so shines into the hearts of some, whom be makes ministers of the Gospel, as to give more light and knowledge into Gospel truths, than he does to others; and his end in doing this, is<\/p>\n

            to give<\/strong>: that is, that his ministering servants may give<\/p>\n

            the light of the knowledge of the glory of God in the face of Jesus Christ<\/strong>; men must be first made light in, and by the Lord, or they will never be fit and proper persons to hold forth the word of light, or to communicate light to others; God first shines into their hearts, and then they give light to others: by “the glory of God” is not meant the essential glory of God, or the perfections of his nature, though these are to be seen in the face, or person of Christ; but rather the glorious counsels of God, and scheme of salvation by Jesus Christ; or in other words, the glorious Gospel of God: and by “the knowledge” of it is designed, not a mere notional speculative knowledge of the Gospel, but an experimental one; a spiritual knowledge of the Gospel, of Christ in it, of God in Christ, and of an interest in God’s salvation by Christ: now when the ministers of the word are said to give the light of this to men, or to enlighten them with this knowledge, it cannot be thought that they are the efficient causes, for such are only Jehovah, Father, Son, and Spirit; but only that they are instrumental, and are means in the hands of God, of bringing persons to see the fellowship of this mystery: all which is done, “in the face of Jesus Christ”; this denotes the clearness and perspicuity of their ministry, and of that knowledge which is communicated by it; see 2Co 3:12<\/span> and also the authority by which they act; it is in the name and person of Christ, in which sense the phrase is used, 2Co 2:10<\/span>.<\/p>\n

            Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

            God who said <\/B> ( <\/SPAN><\/span>). Paraphrase of Ge 1:3<\/span>.<\/P>

            Who shined <\/B> ( <\/SPAN><\/span>). Like a lamp in the heart (cf. Mt 5:15<\/span>). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God.<\/P>

            To give the light <\/B> ( <\/SPAN><\/span>). For the illumination.<\/P>

            In the face of Jesus Christ <\/B> ( <\/SPAN><\/span>). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See 2:10<\/span> for <\/SPAN><\/span>. <\/P> <\/p>\n

            Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

            Who commanded the light to shine [ ] <\/SPAN><\/span>. The correct reading is lamyei shall shine; so that we should render, it is God that said light shall shine. So Rev. <\/P>

            To give the light of the knowledge [ ] <\/SPAN><\/span>. Lit., for the illumination, as ver. 4. In order that the knowledge may lighten. Knowledge, if not diffused, is not of the nature of light. <\/P>

            In the face of Jesus Christ. Containing the thought of ch. 3 18. The knowledge of the divine glory becomes clear revelation to men in the face of Christ as it appears in the Gospel : “So that in this seen countenance that clear – shining knowledge has the source of its light, as it were, its focus” (Meyer). 144<\/P> <\/p>\n

            Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

            <\/strong><\/p>\n

            1) “For God who commanded,”<\/strong> (hoti ho theos ho eipon) “Because God (is) the one saying, “commanding, Gen 1:3<\/span>.<\/p>\n

            2) “The light to shine out of darkness,”<\/strong> (ek skatous phos lampsei) “out of darkness light shall shine,” out of evening came light, and dawn, and morning, and day” Psa 112:4<\/span>; This light was Jesus Christ of whom prophets spoke in hope, Isa 9:1-2<\/span>; Isa 42:6-7<\/span>; Mat 4:13-16<\/span>.<\/p>\n

            3) “Hath shined in our hearts;”<\/strong> (hos elampsen en tais kardiais (hemon) “is the on o shone in our hearts;” to turn from darkness to light; Joh 8:12<\/span>; 2Pe 1:19<\/span>.<\/p>\n

            4) “To give the light of the knowledge of the glory of God,”<\/strong> (pros photismon tes gnoseos tes dokses tou theou) “To (give) enlightenment of the knowledge (understanding) of the glory of God;” Those who have salvation’s light are called to let it shine, to share it with others, Mat 5:15-16<\/span>; Act 26:16-20<\/span>.<\/strong><\/p>\n

            5) “In the face of Jesus Christ,”<\/strong> (en prosopo Christou) In the face (presence) of Christ; as the Lord who is looking on,” beholding the evil and the good,” Pro 15:3<\/span>; As He looked upon, beheld the work of members of the seven churches of Asia, He beholds our labors today, Rev 2:1<\/span> to Rev 3:22<\/span>.<\/p>\n

            Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

            6. God who commanded light to shine out of darkness. I see that this passage may be explained in four different ways. In the first place thus: “God has commanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own nature darkness, He has brought forward the light of His gospel into the world.” Secondly, thus: “God has made the light of the gospel to take the place of the law, which was wrapt up in dark shadows, and thus, He has brought light out of darkness. ” Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle’s intention. The third exposition is that of Ambrose: “When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel.” The fourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: “God, who by his word created light, drawing it, as it were, out of the darkness (454) — that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition, (455) from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one, (456) however, is not unsuitable. Let every one follow his own judgment. <\/p>\n

            Hath shined in our hearts. He speaks of a twofold illumination, which must be carefully observed — the one is that of the gospel, the other is secret, taking place in our hearts. (457) For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel. <\/p>\n

            In the face of Jesus Christ. In the same sense in which he had previously said that Christ is the image of the Father, (2Co 4:4<\/span>) he now says, that the glory of God is manifested to us in his face. Here we have a remarkable passage, from which we learn that God is not to be sought out (Job 11:7<\/span>) in His unsearchable height, <\/p>\n

            (for He dwells in light that is inaccessible, 1Ti 6:16<\/span>,) <\/p>\n

            but is to be known by us, in so far as He manifests himself in Christ. Hence, whatever men desire to know respecting God, apart from Christ, is evanescent, for they wander out of the way. True, indeed, God in Christ appears in the first instance to be mean, but he appears at length to be glorious in the view of those, who hold on, so as to come from the cross to the resurrection. (458) Again we see, that in the word person (459) there is a reference made to us, (460) because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence. <\/p>\n

            (454) “ Du profond des tenebres;” — “Out of the depth of darkness.” <\/p>\n

            (455) Anagoge. The Reader will find in the Harmony ( vol. 1, p. 436, n. 1,) a lucid view of the import of the word anagoge, or rather ἀναγωγὴ as employed, on the one hand, by “divines of the allegorizing school,” and on the other by Calvin, whose reverence for the inspired oracles would not permit him to give way to mere fancy in the interpretation of them, even in a single instance. — Ed. <\/p>\n

            (456) “ La troisieme exposition;” — “The third exposition.” <\/p>\n

            (457) “ Interieurement en nos coeurs;” — “Inwardly in our hearts.” <\/p>\n

            (458) “ Ceux, qui ont la patience de venir de la croix… la resurrection;” — “Those, who have the patience to come from the cross to the resurrection.” <\/p>\n

            (459) The original expression is προσώπῳ ᾿Ιησοῦ Χριστοῦ — in the person of Jesus Christ. — Ed. <\/p>\n

            (460) “ Ce qui est dit de Dieu, c’est pour le regard de nous;” — “What is said respecting God, is in relation to us.” <\/p>\n

            Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

            (6) For God, who commanded the light to shine out of darkness.<\/strong>Better, For it is God who commanded<\/em> . . . that hath shined.<\/em> The whole verse is in manifest antithesis to 2Co. 4:4<\/span>. 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 Gen. 1:3<\/span>.<\/p>\n

            Hath shined.<\/strong>The English tense is allowable, but the Greek is literally shone,<\/em> as referring to a definite fact in the past life of the Apostle and other Christians at the very time of their conversion.<\/p>\n

            In the face of Jesus Christ.<\/strong>Some MSS. give Christ Jesus, others Christ. The clause is added as emphasising the fact that the glory of God is for us manifested only in the face (or, possibly, in the person,<\/em> with a somewhat wider sense; see Note on 2Co. 1:11<\/span>) of Christ, as it was seen by the Israelites in the face of Moses. The word for give light is the same as that rendered radiance in 2Co. 4:4<\/span>.<\/p>\n

            Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

            6<\/strong>. <\/strong> For<\/strong> To assign the reason why we are ready thus to humble ourselves, God <\/strong> has wrought in our hearts <\/strong> an illumination as wonderful as his first speaking mundane light into existence. Out of darkness<\/strong>, such as was once in our hearts<\/strong>. An allusion to Gen 1:3<\/span>. <\/p>\n

            Shined God<\/strong> Literally, God hath shined into our heart even to a radiation <\/em> ( into our hearts<\/em>) of the knowledge of the glory of God. <\/em> And that radiation into our hearts of the knowledge of the glory of God comes from the face of Jesus Christ<\/strong>, the image of God<\/strong>, appearing in the gospel.<\/p>\n

            Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

            ‘Seeing it is God, who said, “Light shall shine out of darkness”, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.’<\/p>\n

            And what has brought them to such ‘slavery’? Why should they delight in being slaves to God? It is because of the fact that the great Creator who once said, ‘Light shall shine out of darkness’, has shone in their hearts to give ‘the light of the knowledge of the glory of God in the face of Jesus Christ.’ This links what they have experienced with God’s purposes in creation (Gen 1:2-3<\/span>), with the coming King (Isa 9:2<\/span>; Isa 9:6<\/span>), with the covenant (Isa 42:6-7<\/span>) and with world salvation (Isa 49:6<\/span>).<\/p>\n

            And those who see that light no longer cry that it may be veiled. As they look at the face of Jesus Christ (as once Israel looked on the glory on Moses’ face) they see there the light of the knowledge of the glory of God, a knowledge that far surpasses all other knowledge, and their hearts are won for ever. They see God and their hearts are totally captured. And they go on and on looking at Him in worship and adoration.<\/p>\n

            ‘Light shall shine out of darkness.’ This is not a direct quote from Gen 1:3<\/span>, although that must be seen as in the background. It is indeed not a direct quote at all, but a summing up of what God has revealed in His word. We may consider for example Isa 9:2<\/span>, ‘the people who walked in darkness have seen a great light’, the light of the coming royal child of Isa 9:6<\/span>; or Isa 42:6-7<\/span> where God’s coming Servant is to be ‘for a covenant of the people, for a light of the Gentiles’ who are in darkness; or Isa 49:6<\/span> where the Servant is again to be ‘for a light to the Gentiles, that you may be My salvation to the end of the earth’. This is the light which God causes to shine out of darkness.<\/p>\n

            ‘The light of the knowledge of the glory of God in the face of Jesus Christ.’ Herein is the Gospel, that men are so changed by the work of God within that they gaze on His glory revealed in the face of Jesus Christ. Others may speak of their spiritual experiences, even of their spiritual manifestation, but if they do not lead to this they are nothing. To be truly saved is to be taken up with Christ as true God and true man, and to recognise that the fullness of God is revealed in Him. He is the image of the invisible God, and all the fullness of the Godhead dwells in Him in bodily form (Col 1:15<\/span>; Col 2:9<\/span>).<\/p>\n

            Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

            2Co 4:6<\/span><\/em><\/strong>. <\/strong>For God, who commanded the light<\/em><\/strong><\/strong> “God, who by his powerful word, in the first creation of this world,commanded the light instantaneously to shine out of that darkness which covered the whole face of the deep, (Gen 1:3<\/span>.) hath also shined in our once prejudiced and benighted hearts, to impart the lustre of the knowledge of God’s glory, <\/em>discovered, as we before observed, in the face of our Lord Jesus Christ; and thence reflected upon us, and from us to you, for the important purposes of your sanctification and salvation.” This is a continuation still of the allegory of Moses, and the shining of his face, &c. so much insisted on in the foregoing chapter; for the fuller explication whereof, we will add a word or two more to what has been already said upon it. Moses, by approaching to God in the mount, had a communication of glory <\/em>or light, which irradiated from his face when he descended from the mount. Moses put a veil over his face, to hide this light or glory; for St. Paul uses both these names for the same thing: but the glory or light of the knowledge of God more fully and clearly communicated by Jesus Christ, is said here to shine in his face; <\/em>and in that respect it is that Christ, in the foregoing verse, is called by St. Paul the image of God; <\/em>and the Apostles are said, in the last verse of the preceding chapter, to be transformed into the same image from glory to glory; <\/em>that is, by their large and clear communications of the knowledge of God in the Gospel,they are said to be transformed into the same image; to represent, as mirrors, the glory of the Lord, and to be as it were the images of Christ, as Christ is the image of God. <\/p>\n

            Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

            2Co 4:6<\/span> . Confirmation of the above, and not simply of the concluding words of 2Co 4:5<\/span> ( . . .), but of the entire 2Co 4:5<\/span> . For it is God<\/em> who has bestowed on us such<\/em> enlightenment, and for such<\/em> behoof as is declared in 2Co 4:6<\/span> ; how should we not be far exalted above the preaching of ourselves<\/em> instead of Christ<\/em> as the Lord, and how could we proclaim ourselves otherwise than simply in the relation of serviceableness to you<\/em> , serviceableness for Christ’s<\/em> sake! “ For God, who bade light shine out of darkness, it is who caused it to shine in our hearts, in order that we should make the knowledge of the divine glory give light in the presence of Christ<\/em> .” Apart from this figurative clothing, the sense is: For it is God, the creator of light, who bestowed on us the spiritual light communicated to us, not that we might retain it for ourselves without further communication, but that we should convey the knowledge of the divine glory to others in making this knowledge manifest to them in Christ, whom we teach them to know<\/em> . As to the construction<\/em> , is not to be taken as equivalent to (Vorstius, Mosheim, Morus, Rosenmller, Schrader; comp. Theodoret and Luther), nor is to be deleted (Rckert hesitates between the two), but is to be supplied, and supplied before (so, rightly, most of the commentators [194] ), not immediately after (Valla, Erasmus, Vatablus, Estius, Bengel, Vater, Ewald), because it is only with that the important idea is introduced, and because Paul has written and not . On account of the . . . that follows it is impossible, with Hofmann, to regard the sentence on as far as (“for it is God who has bidden to shine”) as a complete and perfect sentenc.<\/p>\n

            ] qui jussit<\/em> , etc. Reminiscence of Gen 1:3<\/span> , [195] in order to prepare for the following <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> , which is meant to appear as analogous to the physical<\/em> working of God in the creation. “Saepe comparantur beneficia creationis veteris et novae,” Grotius. The emergence of the light of the holy truth in Christ from amid the sinful darkness of untruth (Hofmann) is not as yet spoken of; this spiritual fact only finds its expression in what follows, and has here merely the way prepared for it by the corresponding physical creation of ligh.<\/p>\n

            may doubtless mean immediately after<\/em> (Emmerling), see Heindorf, ad Prot<\/em> . p. 463; Jacobs, ad Ael.<\/em> p. 464; but in the N. T. it does not so occur, and here “ forth out of darkness<\/em> ” is far more in keeping with graphic vividness, for such is the position of the matter when what is dark becomes lighted up; comp. LXX. Job 37:15<\/span> .<\/p>\n

            . . .] This <\/em><\/strong> cannot be referred to Christ<\/em> , with Hofmann, who compares irrelevantly Heb 5:7<\/span> (where Christ is in fact the chief subject of what immediately precedes), but it applies to God<\/em> . Whether is intransitive<\/em> (Chrysostom and most expositors): he shone<\/em> , which would have to be explained from the idea of the indwelling of God by means of the Holy Spirit (Joh 14:23<\/span> ; 1Co 3:16<\/span> ; 1Co 14:25<\/span> ), or whether it is factitive: who made it<\/em> (namely, ) shine<\/em> (Grotius, Bengel, Emmerling, Fritzsche), as is used in Mat 5:45<\/span> , and even <\/em><\/strong> in the poets (Eur. Phoen<\/em> . 226, and the passages in Matthiae, p. 944; Jacobs, ad Anthol.<\/em> VI. p. 58, VII. p. 378, VIII. p. 199; ad Del. Epigr.<\/em> p. 62; Lobeck, ad Adj<\/em> . p. 94, Exo 2<\/span> ), is decided from the context by the preceding physical analogy, which makes the factitive<\/em> sense in keeping with the most probable. If the progress of thought had been: “who himself<\/em> shone” (Chrysostom, Theodoret), the text must have run, . God has wrought in the hearts of the apostolic teachers, spiritually creating light, just as physically as at the creation He called light out of the darkness. Hofmann, in consequence of his referring <\/em><\/strong> to Christ, wrongly explains it: “ within<\/em> them has been repeated that which took place in the world when Christ appeared in it<\/em> .” On the point itself in reference to Paul<\/em> , see Gal 1:16<\/span> .<\/p>\n

            . . .] for the purpose of lighting<\/em> (2Co 4:4<\/span> ), etc., equivalent to . . ., in order that there may lighten<\/em> , etc., by which is set forth the thought: “in order that the knowledge of the divine glory may be conveyed and diffused from us to others through the preaching of Christ.” For if the knowledge remains undiffused, it has not the nature of a thing that lightens, whose light is received by the eyes of me.<\/p>\n

            ] belongs to <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , but cannot be explained in persona Christi<\/em> , i.e. in nomine Christi<\/em> , as Estius explains it after the Latin Fathers, but it specifies where<\/em> the knowledge of the divine glory is to lighten: in the presence of Christ<\/em> . For Christ is , and Christians see unveiled the glory of Christ, 2Co 3:18<\/span> . He, therefore, who converts others to Christ makes the knowledge of the divine glory become clear-shining<\/em> to them, and that in the countenance of the Lord<\/em> , which is beheld in the gospel as the reflection of the divine glory, so that in this seen countenance that clear-shining knowledge has the source<\/em> of its light<\/em> (as it were, its focus). Probably there is in a reminiscence of 2Co 3:7<\/span> . The connection of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> with <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> has been justly recognised by Estius, and established as the only right one by Fritzsche ( Dissert.<\/em> II. p. 170, and ad Rom.<\/em> I. p. 188), whom Billroth follows, for the usual<\/em> way of connecting it with . (comp. also Hofmann: “the glory of God visible<\/em> in Christ”) would of necessity require repeated after <\/em><\/strong> , since <\/em><\/strong> is not a verbal substantive like <\/em><\/strong> , and consequently, without repeating the article, Paul would necessarily have written <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> (see Krger, 50, 9, 9, and 8). The objection of de Wette against our view an objection raised substantially by Hofmann also that the <\/em><\/strong> is the subjective possession of the apostle, and cannot therefore become light-giving in the face of Christ, leaves out of consideration the fact that the <\/em><\/strong> is objectivised<\/em> . Conveyed through preaching, the of the divine glory gives light<\/em> (it would not<\/em> give light otherwise), and its light-giving has its seat and source of issue on the countenance of Christ<\/em> , because it is this, the glory of which is brought to view in the mirror of preaching (2Co 3:18<\/span> ).<\/p>\n

            Note, further, how there is something clumsy but majestic<\/em> in the entire mode of expression, , especially in the accumulation of the four genitives, as in 2Co 4:4<\/span> .<\/p>\n

            [194] Comp. also Buttmann, neatest. Gramm<\/em> . p. 338 [E. T. 395].<\/p>\n

            [195] Ewald, following the reading , supposes an allusion to Isa 60:1<\/span> , Job 12:22<\/span> , or to some lost passage.<\/p>\n

            Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

            6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give<\/em> the light of the knowledge of the glory of God in the face of Jesus Christ. <\/p>\n<\/p>\n

            <\/strong><\/p>\n

            Ver. 6. Hath shined<\/strong> ] The first work of the Spirit in man’s heart is to beat out new windows there, and to let in light, Act 26:18<\/span> . And then, Semper in sole sita est Rhodes, qui et calorem et colorera nobis impertit.<\/em> Always in the sun was Rhodes placed which bestowed to us both warm and colour. (Aeneas Sylv.) <\/p>\n

            Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

            6.<\/strong> ] Because<\/strong> (explains and substantiates the last clause, that we are your servants for Jesus’ sake) ( it is<\/em> ) God, who said Out of<\/strong> (not, ‘ after<\/em> the darkness;’ this meaning of , though allowable, e.g. , does not occur in N. T.) darkness light shall shine<\/strong> (allusion to Gen 1:3<\/span> ; the change to appears to have been made because the words cited are not the exact ones spoken by the Creator), who shined<\/strong> (Grot., Fritz., Meyer, would render , ‘caused light to shine,’ using the verb in the factitive<\/em> sense, as , Mat 5:45<\/span> , and , Eur. Phn. 226. But this usage of the word seems entirely poetical, and the intransitive sense would as well express the divine act) in our hearts<\/strong> (the physical creation bearing an analogy to the spiritual) in order to the shining forth<\/strong> (to others) of the knowledge<\/strong> (in us) of the glory of God in the face of Christ<\/strong> (= . <\/strong> ., ‘the glory of God manifested in Christ’). The figure is still derived from the history in ch. 3, and refers to the brightness on the face of Moses: the only true effulgence of the divine glory is from the face of Christ. Meyer contends for the connexion of . . with but his explanation fails to convey to my mind any satisfactory sense. He says that when the is imparted by preaching, it shines, and its brightness illuminates the face of Christ<\/em> , because it is His face whose glory is looked on in the mirror of preaching. But I cannot think that any thing so very far-fetched would be in the Apostle’s mind.<\/p>\n

            As to the necessity of the art. before , none will assert it who are much versed in the many varieties of expression in such sentences in the Apostle’s style.<\/p>\n

            Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

            2Co 4:6<\/span> . . . .: seeing it is God who said “Light shall shine out of darkness”<\/em> (a paraphrase of Gen 1:3<\/span> ; cf.<\/em> Psa 112:4<\/span> ), who shined in our hearts to illuminate<\/em> (others) with the knowledge of the glory of God in the Face of Christ<\/em> . That is to say, there is nothing secret or crafty in the Ministration of the New Covenant; it is the proclamation of a second Fiat Lux<\/em> (St. Joh 1:4<\/span> ; Joh 8:12<\/span> ) in the hearts of men (2Pe 1:19<\/span> ). The image of 2Co 3:18<\/span> is thus preserved in this verse; we reflect the light which shines upon us from the Divine Glory, as manifested in Christ.<\/p>\n

            Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

            commanded. Literally spoke. Compare Gen 1:3. <\/p>\n

            light. Greek. phos. App-130.<\/p>\n

            out of. Greek. ek, App-104. <\/p>\n

            give the light = the illumination. Greek photismos, as in 2Co 4:4. <\/p>\n

            knowledge. Greek. gnosis. App-132. <\/p>\n

            Jesus Christ. App-98. XL The texts omit “Jesus”. <\/p>\n

            Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

            6.] Because (explains and substantiates the last clause,-that we are your servants for Jesus sake) (it is) God, who said Out of (not, after the darkness; this meaning of , though allowable, e.g. , does not occur in N. T.) darkness light shall shine (allusion to Gen 1:3; the change to appears to have been made because the words cited are not the exact ones spoken by the Creator), who shined (Grot., Fritz., Meyer, would render , caused light to shine, using the verb in the factitive sense, as , Mat 5:45, and , Eur. Phn. 226. But this usage of the word seems entirely poetical, and the intransitive sense would as well express the divine act) in our hearts (the physical creation bearing an analogy to the spiritual) in order to the shining forth (to others) of the knowledge (in us) of the glory of God in the face of Christ (= . ., the glory of God manifested in Christ). The figure is still derived from the history in ch. 3, and refers to the brightness on the face of Moses:-the only true effulgence of the divine glory is from the face of Christ. Meyer contends for the connexion of . . with but his explanation fails to convey to my mind any satisfactory sense. He says that when the is imparted by preaching, it shines, and its brightness illuminates the face of Christ, because it is His face whose glory is looked on in the mirror of preaching. But I cannot think that any thing so very far-fetched would be in the Apostles mind.<\/p>\n

            As to the necessity of the art. before , none will assert it who are much versed in the many varieties of expression in such sentences in the Apostles style.<\/p>\n

            Fuente: The Greek Testament<\/b><\/i><\/h4>\n

            2Co 4:6. , because) He proves, that they were true servants.- , God) God-to shine, constitutes the subject; then by supplying is (as in Act 4:24-25) the predicate follows, [is He] who hath shone.- , He who spake the word) who commanded by a word LXX., , Gen 1:3.- , light out of darkness) LXX., Job 37:15, . A great work.-, hath shone) Himself our Light; not only the author of light, but also its fountain, and Sun.-, in our hearts) in themselves dark.- [23] , 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.<\/p>\n

            [23] Both the margin of the 2d Ed. and the Germ. Ver. hint that the name is a doubtful reading; and the same may be said of the reading , 2Co 4:10.-E. B.<\/p>\n

            AB Orig. 1,632f omit . But C Orig. 4,448c have it before ; and D()Gfg Vulg. have it after . ABCDGfg Vulg. Orig. Iren. omit in 2Co 4:10. It is supported only by some later uncial MSS. and later Syr., etc.-ED.<\/p>\n

            Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

            2Co 4:6<\/p>\n

            2Co 4:6 <\/p>\n

            Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts,-He felt the obligation to others on account of what God had done for him. God had given his truth to him that he might teach to others what God had taught him. The truth was revealed through Christ to him, and he made it known to the world.<\/p>\n

            to give the light of the knowledge of the glory of God in the face of Jesus Christ.-It was presented as light shining from the face of Christ to him, and by him reflected to the world. What the Holy Spirit revealed to him concerning Jesus, he taught the world. [The motive which influenced him to devote himself to the service of the Corinthians was the love of Christ. He always put God before man. A regard for the glory of Christ is a far higher motive than regard for the good of man; and the glory of Christ is the only true source for ones seeking the good of men. All through this verse there is also a clear reminiscence of his own conversion, inasmuch as he had seen the face of Jesus Christ, and the sight of this had changed the darkness of his own life into the light of God through Christ. And, as he walked in that light, conscious of its illumination and obligation, his life became transparent as the day. To such a man artifice, deception, and self-laudation are an impossibility, and he repudiated the charge with earnestness and sorrow.] <\/p>\n

            Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

            Present Trial And Future Glory<\/p>\n

            2Co 4:6-18<\/p>\n

            For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. (vv. 6-18)<\/p>\n

            The verse with which we began our reading links very clearly with the first chapter of the book of Genesis. You remember we read, In the beginning God created the heaven and the earth. Some people imagine that we who are generally dubbed fundamentalists believe that that took place at about 10 oclock in the morning in the year 4004 B.C. We do not believe anything of the kind. I have never yet met a fundamentalist who had any such crude conception of the time of creation.<\/p>\n

            What we do believe is that whenever creation took place, no matter how many millions or billions of years back, it was God who brought everything into existence-In the beginning God created the heaven and the earth. We do not know the exact condition of the earth at that time, except that we are told in Isa 45:18 that he created it not in vain [or void], he formed it to be inhabited. The earth, as God originally created it, was absolutely perfect, but the second verse of Genesis tells us that the earth [became] without form, and void. Something happened to that first creation; there was a fall, some great catastrophe happened, and so we have the condition depicted in that second verse. Therefore God began to work again in order to fit up this earth that it might be the stage upon which would be played the wondrous drama of redemption.<\/p>\n

            We are told that, The Spirit of God brooded over the face of the deep. And God said, Let there be light: and there was light. Notice two things: the Spirit of God brooded-God spoke. The entrance of thy words giveth light (Psa 119:130). We think of man as in very much the same condition as at that fall. God hath made man upright (Ecc 7:29), but he fell and lost the robe of glory. We say, Necessity is the mother of invention, and the first invention was that of the fig-leaf apron. Realizing his nakedness Adam made for himself an apron of fig-leaves. Through sin man fell into this chaotic condition, but God was going to work in order to lift him out of it. Man is in darkness, he is lost and wretched, and in redeeming him two great things are involved: first, the brooding of the Holy Spirit over the soul of man, for no man has ever been saved apart from the work of the Holy Spirit. The second thing is the message of the gospel. God said, Let there be light: and there was light. And here we read, God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. And so we to whom that light has come, we who have believed the gospel message, have been brought out of natures darkness into this marvelous light of God, through the gospel.<\/p>\n

            The apostle now shows that we are entrusted with this message, to carry it to poor, lost men and women. We ourselves are just feeble, sinful creatures, not perfect by any means, but having a perfect Savior to proclaim and perfect salvation to preach. And so he says, We have this treasure in earthen vessels [he means our bodies], that the excellency of the power may be of God, and not of us. I think you can see that the reference here is to the battle in the days of Gideon when his little army of three hundred surrounded the great camp of the Midianites. To every one of those soldiers had been entrusted an earthen vessel, and in that vessel was a light, a lamp of some kind. Gideon told the soldiers to surround the camp and to do whatever he did, and so at a given time he cried, The sword of Jehovah and of Gideon, and he broke the earthen vessel and the light shone out. The moment he did that, all the others did the same thing, and the Midianites sprang to their feet and thought there must be a tremendous army surrounding them. They felt there was no hope, and in their distress in the darkness they began to kill each other, and so Gideons army was victorious. It was a great victory won in a peculiar way. That is what every Christian is, an earthen vessel with a light in it. To you and to me there has been committed the glorious light of the gospel. We were once in darkness but are now in the light of the Lord. In order for a light to shine out of a vessel it has to be broken. Do you know why some people who know the gospel intellectually never win a soul to Christ? It is because the earthen vessel has never been broken, they have never been humbled and cast down in the presence of God. One may know all about the way of life and yet never communicate light to others, because that one has never been broken in the presence of God. We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. The vessel has nothing to boast of; it is the light that accomplishes everything.<\/p>\n

            The apostle is thinking particularly of himself and his fellow workmen when he says, We are troubled on every side, yet not distressed. We to whom has been committed the glorious ministry of the gospel, realize that we are to expect trouble. We are perplexed, often we hardly know which way to turn. But we are not in despair because we are assured that our blessed Master understands, and we are waiting word from Him. Persecuted, but not forsaken.<\/p>\n

            Let the world despise and leave me,<\/p>\n

            They have left my Saviour too,<\/p>\n

            Human hearts and looks deceive me,<\/p>\n

            Thou art not like them untrue.<\/p>\n

            In the world, says the Lord Jesus, ye shall have tribulation; but be of good cheer; I have overcome the world (Joh 16:33). Our risen, glorified, triumphant Savior backs up every one of His persecuted, suffering people. Always bearing about in the body the dying of the Lord Jesus. That simply means that we who are Christians are daily delivered over to death; that is, the power of the gospel of Jesus Christ is being made manifest in our daily lives. The Lord Jesus says, If any man will come after me, let him deny himself, and take up his cross, and follow me (Mat 16:24). If you had been living in the days when the Lord uttered those words, and you had seen a company of soldiers coming down the road, and a man in the midst bearing a cross on his shoulders, you would have said, That man is going out to death. Very well, That is the place I want you to take for Me, our Lord is saying. He that loseth his life for my sake shall find it (Mat 10:39). Take that place for Me, take the cross and follow Me. No matter what comes you are simply to be yielded, even to death, in order to glorify Me. That is what we glory in. Always bearing about in the body the dying of the Lord Jesus. Elsewhere the apostle says, I die daily (1Co 15:31). I wonder if any servant of Christ has ever suffered and endured more than the apostle Paul. But he gloried in it all because as he suffered for Jesus sake, the life of Jesus was being made manifest in his mortal body. Men could look at him and say, That is the way Christ would have us live. And so you and I are called upon to manifest the life of the Lord Jesus Christ.<\/p>\n

            We which live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you. He is speaking, you see, as a servant of Christ who had been broken in order that the light might shine, in order to illuminate the darkened hearts of those Corinthians. We have been given up to tribulation, trial, and persecution that the light may shine through us to a lost world. That was so with the Lord Jesus Christ. He said, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit (Joh 12:24), and the same principle applies in regard to His servants. If you want to be of use to the Lord Jesus Christ, you must be prepared to take the place of death.<\/p>\n

            It was Arthur T. Pierson, I believe, who when visiting George Mller asked him, Mr. Mller, would you be willing to tell me the secret of your great work and the wonderful things that God has done through you?<\/p>\n

            Mr. Mller looked up for a moment, and then bowed his head lower and lower until it was down between his knees, and he was silent a moment or two, and then said, Many years ago there came a day in my life when George Mller died. As a young man I had a great many ambitions, but there came a day when I died to all these things, and I said, Henceforth, Lord Jesus, not my will but thine, and from that day God began to work in and through me.<\/p>\n

            General Booth expressed it in a different way. J. Wilbur Chapman said to him, Will you tell me the secret of the great work that you have accomplished?<\/p>\n

            He said, in his straightforward way, as he looked right into the face of Doctor Chapman with that eagle eye of his, Dr. Chapman, when I was a lad of seventeen, I determined that God should have all there was of William Booth.<\/p>\n

            That is it! When I come to the place where I am through with my own ambitions, when I can say, None of self, but all of Thee, I understand what Paul means when he talks about Bearing about in the body the dying of the Lord Jesus.<\/p>\n

            So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. No man can live the life that Paul speaks of unless he has by faith seen the Lord Jesus Christ, the risen One up yonder. Who would want to identify himself with a dead Christ? But Christ has been raised again, and believing we speak of the mighty triumph of faith.<\/p>\n

            Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Notice the many striking contrasts in these verses. First observe the contrast between perishing and being renewed. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. The outward man perishes. How well we know that! What is the outward man? It is the physical man, the body, and many of us realize that the outward man is perishing. There is not the elasticity in the step that there used to be, there is not the physical vigor that there once was. We tire a great deal more easily than we did some years ago. We do not remember things as well as we once did. And some of us have noticed a very strange thing about memory. We can recall very vividly things that happened away back in our early years; we remember the little incidents of childhood days, we remember the people who were kind to us in those days, and some of us have never gotten over the remembrance of those who were very unkind to us. We remember very vividly the experiences of our early school days and many of our early spiritual experiences, the time when God spoke to our young hearts, the exercises we went through, and then the moment of decision when we accepted Christ. These things we remember very well, but have a great deal of difficulty remembering what happened yesterday. We even go home from a meeting and someone says, Was it a good sermon?<\/p>\n

            And we say, I think it was; yes, reasonably so.<\/p>\n

            Well, what was the text?<\/p>\n

            Well, I declare, I forget, and we cannot call it back. Memory plays all kinds of queer tricks on us. Yes, the outward man is perishing, but the inward man is renewed day by day.<\/p>\n

            The inward man is the spirit, the soul, the real man, regenerated by the power of the Holy Spirit. The body gets weaker and weaker, but the inward man gets stronger and stronger. The nearer we get to heaven, the more real the precious things of the Lord become to us. I think Bunyans picture is a very lovely one. He saw the aged saints lying on the shores of the river of life in the land of Beulah, and they could get glimpses every now and then of the glory of the celestial city. At times they could actually see the shining ones from the other side, and at others they thought they could even hear the voices of the saints and their songs of praise. I think the aged know much of that. Gods saints who have lived for Him through the years, and now have gotten very close to the end of this life, already seem to get the sounds and sights from the celestial city yonder to which they are going; and be assured that these things will become more and more real to you the closer you get to the end. At eventide, it shall be light.<\/p>\n

            Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Here again we see a vivid contrast; first, the contrast between affliction and glory. You have known much of affliction as you have gone along the way. You have not lived your life without knowing a great many trials and afflictions; you have not failed to know suffering and bereavement and disappointment. There are times when the tears will flow. But now God puts in contrast to the affliction which you have known down here the glory that is coming by-and-by, and if the affliction has oppressed your heart, how the glory will overwhelm you when you are at home with Christ.<\/p>\n

            He speaks of the affliction as light affliction, but of the glory as a weight of glory. You have sometimes felt as though your affliction was very heavy, but it has no real weight at all in comparison with the glory that is coming. Therefore, if the affliction seems to have been very heavy when God calls it light, you can get some idea of the glory that awaits us. He says, Our light affliction, which is but for a moment. It does not seem as though it has been just for a moment. I was talking to a dear saint who for over twenty years had been sitting in a wheelchair, and I said, It is good to know that the Lord is coming, and then all this trouble will be over.<\/p>\n

            Oh, yes, she said, but it is so long, it has lasted so long. I wonder when it ever will come to an end.<\/p>\n

            It seemed a long time, yet he says it is but for a moment. Suppose that one had spent his whole lifetime in this world in affliction and had lived to be seventy, eighty, or ninety years of age; after all, what is that compared with eternity? We spend our years as a tale that is told (Psa 90:9). Our years pass as a watch in the night (Psa 90:4). Our light afflictionis but for a moment.<\/p>\n

            But notice what awaits us on the other side. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. How strongly he puts that! It gives some conception of what is coming, what it will be by-and-by, when earths trials are past and we are at last in the glory with the Lord Jesus.<\/p>\n

            In the meantime, We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. We are not to be occupied with present things that we see, but we should seek to be occupied with the things that are not seen, for they are, after all, the real things, the eternal things. The things that no human eye has seen are the things that are lasting. When everything that the eye looks upon will have vanished, we shall have Christ, we shall have heaven, we shall have the Holy Spirit, we shall have the love of the Father, we shall have communion with the people of God for all eternity, when earths vain shadows have passed away.<\/p>\n

            Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

            who: Gen 1:3, Gen 1:14, Gen 1:15, Psa 74:16, Psa 136:7-9, Isa 45:7 <\/p>\n

            hath: Gr. is he who hath <\/p>\n

            shined: Eph 1:17, Eph 5:8, 2Pe 1:19 <\/p>\n

            the light: 2Co 4:4, 2Co 3:18, Exo 33:18-23, Exo 34:5-7, Psa 63:2, Psa 90:16, Isa 6:1-3, Isa 35:2, Isa 40:5, Isa 60:2, Joh 11:40, Act 7:55, Act 7:56, 1Pe 2:9 <\/p>\n

            in the: Luk 10:22, Joh 1:14, Joh 12:41, Joh 14:9, Joh 14:10, Phi 2:6, Col 1:15, Heb 1:3, 1Pe 1:12 <\/p>\n

            Reciprocal: Gen 32:30 – I have Exo 24:16 – the glory Exo 27:21 – Aaron Exo 29:43 – sanctified Lev 24:2 – the lamps 1Ki 8:11 – for the glory 1Ch 28:9 – know thou 2Ch 30:22 – the good Neh 9:5 – thy glorious Job 22:21 – Acquaint Psa 9:10 – know Psa 25:8 – teach Psa 27:4 – behold Psa 36:9 – in thy Psa 67:1 – cause Psa 100:3 – Know Psa 119:130 – entrance Psa 119:144 – give me Psa 138:5 – for great Pro 10:14 – lay Isa 4:2 – beautiful and glorious Isa 32:3 – General Isa 42:7 – open Isa 53:11 – by his Jer 9:24 – knoweth Jer 31:34 – for they Hos 2:20 – and Mic 2:9 – my glory Mic 7:8 – the Lord Mat 13:16 – General Mar 4:11 – Unto you Luk 2:9 – and the Luk 6:45 – treasure Luk 9:33 – it is Luk 11:36 – the whole Joh 2:11 – manifested Joh 6:40 – seeth Joh 7:28 – whom Joh 8:55 – ye have not Joh 9:30 – and yet Joh 10:14 – am Joh 12:45 – General Joh 14:7 – ye Joh 14:21 – and will Joh 16:14 – for Joh 17:3 – this Joh 17:6 – have manifested Joh 17:24 – may Act 9:18 – immediately Act 26:18 – open Rom 5:5 – shed Rom 10:2 – but not 1Co 1:5 – and in 1Co 1:30 – wisdom 2Co 1:20 – unto 2Co 3:14 – which veil 2Co 6:6 – knowledge Gal 1:16 – reveal Gal 4:9 – ye have Eph 1:18 – eyes Eph 4:13 – the knowledge Eph 5:14 – Christ Phi 3:8 – the excellency Col 1:10 – increasing Col 1:27 – whom Col 3:10 – knowledge 1Ti 1:11 – glorious Tit 2:13 – the glorious Heb 10:32 – after Jam 1:17 – from the 2Pe 1:2 – the knowledge 2Pe 3:18 – knowledge 1Jo 2:3 – we know 1Jo 2:13 – ye have known 1Jo 3:6 – whosoever 1Jo 4:7 – and knoweth 1Jo 5:20 – and hath<\/p>\n

            Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

            THE FACE OF JESUS CHRIST<\/p>\n

            For God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the Face of Jesus Christ.<\/p>\n

            2Co 4:6<\/p>\n

            A look is older than a word. You understood your mothers looks before you understood her words. Your mothers face was to you the fairest in all the world. And as the years rolled on that face grew fairer and fairer. You thought what Donne wrote of George Herberts mother<\/p>\n

            No spring nor summer beauty hath such grace,<\/p>\n

            As I have seen in one autumnal face.<\/p>\n

            It is said that when Bunsen lay dying, as his wife bent over him he said, In thy face have I seen the Eternal. But Bunsens words are, after all, only partially true.<\/p>\n

            I. The fullest revelation of God is in the Face of Jesus Christ (Joh 14:8-9).For that Face shows that God is love. There is salvation in a vision of that Face. It is the Face of the Lover of souls. The tender phrase Lover of souls is applied to the Divine Being in The Wisdom of Solomon. It certainly belongs to Christ by right. But who can paint the Face of the Divine and Human Saviour?<\/p>\n

            II. But note well the argument of the text.God hath shined in our hearts, in order to the shining forth (that is, to others) of the knowledge (we have ourselves) of the glory of God in the Face of Jesus Christ. As the Revised Version renders it, Seeing it is God, that said, Light shall shine out of darkness, Who shined in our hearts to give the light of the knowledge of the glory of God in the Face of Jesus Christ. If we have light, we are to reflect it and pass it on. If we have seen the Vision, we shall long for others to see it too.<\/p>\n

            III. The Face of Jesus Christ is the only Face that never fades.When God spoke to Moses his face shone, and then Moses spoke to the children of Israel with his face still shining, and when he had done speaking he put a veil on his face that they might not see the glory fade. This appears to have been the case if we compare two passages in the Revised Version: And are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away (2Co 3:13): And when Moses had done speaking with them, he put a veil on his face (Exo 34:33). But the glory on the Face of Christ remaineth (2Co 3:11). We have seen many a face that we have loved, perhaps one specially whose face was to us as it had been the face of an angel, and the face faded out of our sight. One of the saddest little poems is that one by Charles Lamb in which the refrain recurs again and again, All, all are gone, the old familiar faces. But there is one Face bright with eternal Youth from which the glory never dies, from which the light never vanishes, from which the beauty never fades; it is the Face of the Divine and Human Saviour, the Face of Jesus Christ, the same yesterday, and to-day, and for ever.<\/p>\n

            Rev. F. Harper.<\/p>\n

            Illustration<\/p>\n

            In one of Charles Dickenss tales there is a touching line: Tell them, whispered little Dombey when he was dying, that the Face of the picture of Christ on the staircase at school is not Divine enoughvery true, for in that Face there is a light that never was on sea or land. <\/p>\n

            Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

            2Co 4:6. Light to shine out of darkness refers to the condition prior to the six days of creation described in Genesis 1. Verse 2 of that chapter says that “darkness was upon the face of the deep” [the sea], and verse 3 states that God said, “let there be light.” This material event is used to illus trate the condition of spiritual darkness that all men have before they receive the light of divine truth. This light is displayed upon the divine face of Jesus Christ and is communicated to those who will open their hearts to receive the truth. When that is done the spiritual darkness that enshrouded the heart of the sinner is penetrated, and in the place of that darkness, or “out of that darkness,” will shine the glorious light of the Gospel.<\/p>\n

            Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

            Observe here, The faithful and humble acknowledgment which the apostle makes, how himself and his fellow-apostles came to preach Jesus Christ so convincingly to others; namely, That Almighty God, who at first, by his omnipotent word, produced light out of darkness, by no less efficacy and power brought him, a lost sinner, out of the darkness of pharisaism and sin, and shined into his and their hearts with a glorious light, to the intent that he and they should communicate and impart this divine light of the knowledge of God, which shineth in the face of CHrist, unto others. <\/p>\n

            Learn hence, That ministers must know Christ themselves, before they can make him known to others: Christ must be revealed in them, before he can be revealed by them: he must shine into their hearts by his Holy Spirit, and give them an experimental acquaintance, in their own souls, with what they deliver and make known to others. Every truth ought to be the transcript of our own experience, and be preached first to our hearts, and then to our hearers. Who can savingly enlighten others, that is in the darkness of ignorance or sin himself?<\/p>\n

            Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

            Seeing it is God, that said, Light shall shine out of darkness [Gen 1:3; Isa 60:1-2], who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. [From such passages as 1Co 2:6-7; 1Co 4:16; 1Co 11:1; 1Th 1:6; 1Th 2:4; 1Th 3:9; Gal 4:12; Phi 3:17; Paul might have been accused of preaching himself; but he had preached himself as a servant (1Co 9:19). Paul’s rivals had preached themselves and had sought to make the preaching a contest between him and them. Paul declines this contest, and declares that it is his business to reflect the light of Christ which has shone in his heart; for God sent his Son to be the light of earth’s darkness. The apostle here alludes to the glorified face of the Christ which appeared to him on the way to Damascus. After such a vision it was impossible that Paul could look upon himself as any other than a reflector of the true Light which was sent from God. It was also impossible that he should regard the face of Moses as comparable with it. Moreover, the prophecy spoke of but one light, and took no account of Moses.] <\/p>\n

            Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

            4:6 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 of the glory of God in the face of Jesus Christ.<\/p>\n

            (g) Who made with his word alone.<\/p>\n

            (h) That being enlightened by God, we should in the same way give that light to others.<\/p>\n

            Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

            Why had Paul conducted himself as he did? It was because God had dispelled the darkness in his heart by illuminating it with the knowledge of Himself that comes though understanding Jesus Christ. Individual regeneration is a work of God as supernatural and powerful as the creation of the cosmos (Gen 1:3). Now Paul wanted to share that light with others. In the physical Creation God spoke directly, but in the spiritual creation of new life He usually speaks indirectly through His servants. Nevertheless it is His Word that creates new life.<\/p>\n

            "Like the earth of Gen 1:2, the lost sinner is formless and empty; but when he trusts Christ, he becomes a new creation (2Co 5:17). God then begins to form<\/span> and fill<\/span> the life of the person who trusts Christ, and he begins to be fruitful for the Lord. God’s, ’Let there be light!’ makes everything new." [Note: Wiersbe, 1:642.] <\/span><\/p>\n

            Paul was probably alluding to his own conversion experience on the Damascus road when he wrote this verse (cf. Act 9:3; Act 9:8-9; Act 22:6; Act 22:9; Act 22:11; Act 26:13; Gal 1:15-16). It was then that the apostle saw God’s glory in the unveiled face of Jesus Christ.<\/p>\n

            The sincerity, simplicity, and steadfastness of Paul that surfaces in this passage can and should mark all ministers of Jesus Christ.<\/p>\n

            Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

            For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ. 6. For God shined ] Literally, Because it is God Who shined, and therefore, if the doctrine of the ministers of … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 4:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28812","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28812","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28812"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28812\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28812"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28812"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28812"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}