2 Corinthians 4:6

For God, who commanded the light to shine out of darkness,.... 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, Co2 4:18 or why they renounced the hidden things of dishonesty, Co2 4:2 or why their Gospel could not be hid, Co2 4:3 or why they did not preach themselves, but Christ, Co2 4:5 because God had

shined in their hearts; and in this light, they saw the glory of Christ; could not bear any secret, hidden, scandalous practices; and held forth the word of light and life to others; and seeing so much of their own weakness, sinfulness, and unworthiness, dared not to preach themselves, but Christ Jesus the Lord; in which may be 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, Co2 4:6 whereas the true God is represented as the author of "light", and as producing it by a word of "command", and that "out" of mere "darkness"; 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", Gen 1:2. 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

hath shined in our hearts. The hearts of men are like this dark terraqueous globe, having no light in them; God is as the sun, the fountain of light, which shines upon them and in them; so as to give them a true sight and sense 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

to give: that is, that his ministering servants may give

the light of the knowledge of the glory of God in the face of Jesus Christ; men must be first made light in, and by the Lord, or they will never be fit and proper persons to hold forth the word of light, or to communicate light to others; God first shines into their hearts, and then they give light to others: by "the glory of God" is not meant the 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 Co2 3:12 and also the authority by which they act; it is in the name and person of Christ, in which sense the phrase is used, Co2 2:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co 4:6. Ὅτι, because) He proves, that they were true servants.—ὁ Θεὸς, God) God—to shine, constitutes the subject; then by supplying is (as in Act 4:24-25) the predicate follows, [is He] who hath shone.—ὁ εἰπὼν, He who spake the word) who commanded by a word LXX., εἶπεν, Gen 1:3.—ἐκ σκότους φῶς, light out of darkness) LXX., Job 37:15, φῶς ποιήσας ἐκ σκότους. A great work.—ἔλαμψεν, hath shone) Himself our Light; not only the author of light, but also its fountain, and Sun.—καρδίαις, in our hearts) in themselves dark.—ἐν προσώπῳ[23] Ἰησοῦ Χριστοῦ, in the face of Jesus Christ) Who is the only begotten of the Father and His image, and was manifested in the flesh with His glory.

[23] Both the margin of the 2d Ed. and the Germ. Ver. hint that the name Ἰησοῦ is a doubtful reading; and the same may be said of the reading τοῦ Κυρίου, 2Co 4:10.—E. B.

AB Orig. 1,632f omit ʼ Ιησοῦ. But C Orig. 4,448c have it before Χριστοῦ; and D(Λ)Gfg Vulg. have it after Χριστοῦ. ABCDGfg Vulg. Orig. Iren. omit Κυρίου in 2Co 4:10. It is supported only by some later uncial MSS. and later Syr., etc.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_4:6. Confirmation of the above, and not simply of the concluding words of 2Co_4:5 (ἑαυτοὺς δὲ δούλους κ.τ.λ.), but of the entire 2Co_4:5. For it is God who has bestowed on us such enlightenment, and for such behoof as is declared in 2Co_4:6; how should we not be far exalted above the preaching of ourselves instead of Christ as the Lord, and how could we proclaim ourselves otherwise than simply in the relation of serviceableness to you, serviceableness for Christs 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. 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. As to the construction, ὅς is not to be taken as equivalent to οὗτος (Vorstius, Mosheim, Morus, Rosenmüller, Schrader; comp. Theodoret and Luther), nor is ὅς to be deleted (Rückert hesitates between the two), but ἐστί is to be supplied, and supplied before ὃς ἔλαμψεν (so, rightly, most of the commentators[194]), not immediately after ὁ θεός (Valla, Erasmus, Vatablus, Estius, Bengel, Vater, Ewald), because it is only with ὃς ἔλαμψεν that the important idea is introduced, and because Paul has written ὅς and not ὃς καί. On account of the ὃς κ.τ.λ. that follows it is impossible, with Hofmann, to regard the sentence on ὅτι ὁ θεός as far as λάμψαι (for it is God who … has bidden to shine) as a complete and perfect sentenc.

ὁ εἰπὼν ἐκ σκότονς φῶς λάμψαι] qui jussit, etc. Reminiscence of Gen_1:3,[195] in order to prepare for the following Ὃς ἜΛΑΜΨΕΝ Κ.Τ.Λ., which is meant to appear as analogous to the physical working of 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.

ἐκ may doubtless mean immediately after (Emmerling), see Heindorf, ad Prot. p. 463; Jacobs, ad Ael. p. 464; but in the N. T. it does not so occur, and here forth out of darkness is far more in keeping with graphic vividness, for such is the position of the matter when what is dark becomes lighted up; comp. LXX. Job_37:15.

ὃς ἔλαμψεν ἐν τ. καρδ. ἡμ.] This Ὅς cannot be referred to Christ, with Hofmann, who compares irrelevantly Heb_5:7 (where Christ is in fact the chief subject of what immediately precedes), but it applies to God. Whether ἔλαμψεν is intransitive (Chrysostom and most expositors): he shone, which would have to be explained from the idea of the indwelling of God by means of the Holy Spirit (Joh_14:23; 1Co_3:16; 1Co_14:25), or whether it is factitive: who made it (namely, φῶς) shine (Grotius, Bengel, Emmerling, Fritzsche), as ἀνατέλλειν is used in Mat_5:45, and even ΛΆΜΠΕΙΝ in the poets (Eur. Phoen. 226, and the passages in Matthiae, p. 944; Jacobs, ad Anthol. VI. p. 58, VII. p. 378, VIII. p. 199; ad Del. Epigr. p. 62; Lobeck, ad Adj. p. 94, ed. 2), is decided from the context by the preceding physical analogy, which makes the factitive sense in keeping with the εἰπὼν λάμψαι most probable. If the progress of thought had been: who himself shone (Chrysostom, Theodoret), the text must have run, ὃς αὐτὸς ἔλαμψεν. God has wrought in the hearts of the apostolic teachers, spiritually creating light, just as physically as at the creation He called light out of the darkness. Hofmann, in consequence of his referring Ὅς to Christ, wrongly explains it: within them has been repeated that which took place in the world when Christ appeared in it. On the point itself in reference to Paul, see Gal_1:16.

πρὸς φωτισμὸν κ.τ.λ.] for the purpose of lighting (2Co_4:4), etc., equivalent to πρὸς τὸ φωτίζειν τὴν γνῶσιν κ.τ.λ., in order that there may lighten, etc., by which is set forth the thought: in order that the knowledge of the divine glory may be conveyed and diffused from us to others through the preaching of Christ. For if the knowledge remains undiffused, it has not the nature of a thing that lightens, whose light is received by the eyes of me.

ἐν προσώπῳ Χριστοῦ] belongs to ΠΡῸς ΦΩΤΙΣΜΌΝ, but cannot be explained in persona Christi, i.e. in nomine Christi, as Estius explains it after the Latin Fathers, but it specifies where the knowledge of the divine glory is to lighten: in the presence of Christ. For Christ is εἰκὼν τοῦ θεοῦ, and Christians see unveiled the glory of Christ, 2Co_3:18. He, therefore, who converts others to Christ makes the knowledge of the divine glory become clear-shining to them, and that in the countenance of the Lord, 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 of its light (as it were, its focus). Probably there is in ἐν προσώπῳ Χριστοῦ a reminiscence of 2Co_3:7. The connection of ἘΝ ΠΡΟΣΏΠῼ ΧΡ. with ΠΡῸς ΦΩΤΙΣΜΌΝ has been justly recognised by Estius, and established as the only right one by Fritzsche (Dissert. II. p. 170, and ad Rom. I. p. 188), whom Billroth follows, for the usual way of connecting it with τῆς δόξης τ. θεοῦ (comp. also Hofmann: the glory of God visible in Christ) would of necessity require τῆς repeated after ΘΕΟῦ, since ΔΌΞΑ is not a verbal substantive like ΦΩΤΙΣΜΌς, and consequently, without repeating the article, Paul would necessarily have written Τῆς ΤΟῦ ΘΕΟῦ ΔΌΞΗς ἘΝ ΠΡΟΣΩΠ. ΧΡ. (see Krüger, §§ 50, 9, 9, and 8). The objection of de Wette against our viewan objection raised substantially by Hofmann alsothat the ΓΝῶΣΙς 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 ΓΝῶΣΙς is objectivised. Conveyed through preaching, the γνῶσις of the divine glory gives light (it would not give light otherwise), and its light-giving has its seat and source of issue on the countenance of Christ, because it is this, the glory of which is brought to view in the mirror of preaching (2Co_3:18).

Note, further, how there is something clumsy but majestic in the entire mode of expression, πρὸς … Χριστοῦ, especially in the accumulation of the four genitives, as in 2Co_4:4.

[194] Comp. also Buttmann, neatest. Gramm. p. 338 [E. T. 395].

[195] Ewald, following the reading λάμψει, supposes an allusion to Isa_60:1, Job_12:22, or to some lost passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 4:6 . ὅτι ὁ Θεὸς κ . τ . λ .: seeing it is God who said “Light shall shine out of darkness” (a paraphrase of Gen 1:3 ; cf. Psa 112:4 ), who shined in our hearts to illuminate (others) with the knowledge of the glory of God in the Face of Christ . 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 (St. Joh 1:4 ; Joh 8:12 ) in the hearts of men (2Pe 1:19 ). The image of 2Co 3:18 is thus preserved in this verse; we reflect the light which shines upon us from the Divine Glory, as manifested in Christ.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6. λάμψει (אABD, Syrr. Aeth.) rather than λάμψαι (א3CD3FGLP, Latt. Arm.).

6. ὅτι ὁ θεὸς ὁ εἰπών. Because God that said, Out of darkness light shall shone, is he who shine in our hearts for the illumination (2Co 4:4) of the knowledge of the glory of God. The ὄτι introduces the reason why he must preach, not himself, but Christ. The reference to ‘Let there be light,’ Γενηθήτω φῶς, at the Creation is obvious. There is also a reference to the scales falling from his own eyes and mind; and this has perhaps already been alluded to 2Co 3:18 and 2Co 4:4. By φωτισμὸν τῆς γνώσεως is meant the illumination which the knowledge of the glory of God brings. This φωτισμός the Apostle had received, and it was his duty to pass his knowledge of it on to others. It is possible that, as in μεταμορφούμεθα (2Co 3:18), the narrative of the Transfiguration is still somewhat in his mind.

ἐν προσώπῳ Χριστοῦ. In the face of Christ, in facie Christi (Vulgate, which has in persona Christi 2Co 2:10). It is in the face of Christ, who is εἰκὼν τοῦ θεοῦ, that the glory of God is manifested as a means of making it known to men. The translation, in the person of Christ, means that Christ Himself reveals the glory of God. But the implied contrast with the face of Moses (2Co 3:7), the glory of which was evanescent, while this is abiding, decides for ‘face’ against ‘person.’ Cremer, Lex. p. 459.

2Co 4:7 to 2Co 5:10. THE SUFFERINGS AND THE SUPPORTS OF AN APOSTLE

This is a letter written in very varying moods: and here the mood of the writer changes in a very marked way. The subject is not changed, and the connexion with the preceding part of the subject is not broken; but the tone is greatly lowered. In his Apologia pro vitá suâ (2Co 1:12 to 2Co 7:16), after defending himself with regard to the charge of levity, and also with regard to the case of the great offender (2Co 1:12 to 2Co 2:17), he went on in a tone of great confidence and exultation, which had already begun at 2Co 2:14, to speak of the greatness of the Apostolic office and of the glory and freedom of the Gospel which he preaches (2Co 2:17 to 2Co 4:6). Here he begins to point out that there is another side to all this. The Gospel has a superabundance of glory, which is reflected from a glorified Christ who is the image of God. But it does not follow from this that he who preaches the Gospel has abundance of glory. So far as externals go, the very reverse of this is the case. Not even the transitory glory of Moses has been allowed to him. He has a body, which is a fragile earthly vessel, often made still more frail by sickness and hardship. His spirit is broken down with anxiety and disappointment. He groans, being burdened; and he feels the sentence of death ever at work within him. But, side by side with this intense depression, there is a feeling of trust in the never-failing support of the God whom he serves. ‘Wherefore we faint not.’ He had said this before when he thought of the glorious character of the ministry committed to him (2Co 4:1); and he says it again now (2Co 4:16). His opponents may say that his infirmities are evidence against his Apostolic authority. But the truth is that, in his weakness, God is giving proof of the Divine power of the Gospel. The Apostle’s humiliation here tends to the glory of God; and he will have, in exchange for the weight of suffering here, ‘an eternal weight of glory’ hereafter (2Co 4:17). Three times he counts up his sufferings, here, 2Co 6:4-10, 2Co 11:23-30.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Which made only with his word.

That being lightened of God, we should in like sort give that light to others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--proof that we are true servants of Jesus unto you.

commanded the light--Greek, "By speaking the word, commanded light" (Gen 1:3).

hath shined--rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh 8:12). The physical world answers to the spiritual.

in our hearts--in themselves dark.

to give the light--that is, to propagate to others the light, &c., which is in us (compare Note, see on Co2 4:4).

the glory of God--answering to "the glory of Christ" (see on Co2 4:4).

in the face of Jesus Christ--Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (Heb 1:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Hath shined in our hearts] He has given our hearts the glorious light of the Gospel, as he has given the world the glorious light of the sun. As sure, therefore, as God is the author of the light 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.

The light of the knowledge] To give us that light, that we might enlighten others; this appears to me to be the design of the apostle's προς φωτισμον της γνωσεως της δοξης του Θεου, or, as Dr. Whitby paraphrases it, to give us, and enable us to give to others, the light of the knowledge of God through Christ.

In the face of Jesus Christ.] It is in and through Jesus that we can receive the Divine light, and it is in and by 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 εν προσωπω, in the appearance and person of Jesus Christ that these blessings are communicated to us.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 — that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition, 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, however, is not unsuitable. Let every one follow his own judgment.

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. 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.

In the face of Jesus Christ. In the same sense in which he had previously said that Christ is the image of the Father, (2 Corinthians 4:4) 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) in His unsearchable height,

(for He dwells in light that is inaccessible, 1 Timothy 6:16,)

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. Again we see, that in the word person there is a reference made to us, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) For God, who commanded the light to shine out of darkness.—Better, For it is God who commanded . . . that hath shined. The whole verse is in manifest antithesis to 2Co_4:4. The god of this world did his work of blinding; the true God called light out of darkness. Here there is obviously a reference to the history of the creation in Gen_1:3.

Hath shined.—The English tense is allowable, but the Greek is literally shone, as referring to a definite fact in the past life of the Apostle and other Christians at the very time of their conversion.

In the face of Jesus Christ.—Some MSS. give “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, with a somewhat wider sense; see Note on 2Co_1:11) 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. For God … shined] Literally, Because it is God Who shined, 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), much less on account of any adulteration of the pure word of God (2Co_4:2), but because the soul of the unbeliever deliberately refused to receive the light of God’s truth. Cf. Joh_1:5.

who commanded the light to shine out of darkness] First in the physical world (Gen_1:3) and then in the moral and spiritual world, in the person of Jesus Christ. Cf. Joh_1:4; Joh_3:19; Joh_8:12, &c.

hath shined in our hearts] God makes use of human instrumentality in spreading the knowledge of His glory. Cf. ch. 2Co_2:15-16, 2Co_3:3; 2Co_3:6.

to give the light of the knowledge of the glory of God] Literally, in order to the enlightenment: illumination, Rhemish. Knowledge is here spoken of rather as the effect of light than light itself. See note on 2Co_4:4.

in the face of Jesus Christ] The same word is used here as in ch. 2Co_2:10. 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), 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; Joh_1:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

6 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.

Ver. 6. Hath shined] 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. And then, Semper in sole sita est Rhodes, qui et calorem et colorera nobis impertit. Always in the sun was Rhodes placed which bestowed to us both warm and colour. (Aeneas Sylv.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For God, who commanded ... - 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. 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.

Who commanded the light ... - Gen 1:3. 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 (ὁ εἰπὼν ho eipōn) “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.

Hath shined in our hearts - 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. 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:

(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:

In all minds by nature there is deep ignorance of God, of His Law, and His requirements; and,

(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.

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.

(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; 1Co 2:12-15. 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:

That they are superior in their powers of understanding to other people - for the reverse is often the fact; nor, 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.

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.

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.

(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.

(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:

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. 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. 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.

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.

To give the light of the knowledge of the glory of God - 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 God’s 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 (πρὸς pros φωτισμὸν phōtismon) that is, unto the enlightening; and the purpose of that light was to acquaint them with the knowledge of the divine glory.

In the face of Jesus Christ - 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 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 (προσώπον prosōpon) may mean either face or person; see the note, 2Co 2:10. 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:

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. And it is in and through him that the glory of the divine perfections are made known, 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; Col 1:16; and it is by him that the mercy and goodness of God have been manifested to people.

(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.

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; Rev 1:8, Rev 1:18. If it be the prerogative of God to be the creator, he was also the creator Joh 1:3; if to be omniscient, he was omniscient Mat 11:27; Luk 10:22; if to be omnipresent, he is omnipresent Mat 18:20; if to be almighty, he was almighty Isa 9:6; if to raise the dead, to give life, he did it (Joh 5:21; Joh 12:43-44; if to still waves and tempests, he did it Mar 4:39; 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The light to shine out of darkness. He alludes to what is related at the first creation, when God divided the light from darkness. (Genesis i. 4.) --- In the face of Christ Jesus, which may signify in the person of Christ, who was the true light enlightening every man, that comes into this world. (John i. 9.) (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, the new man, after God, is said to be created in righteousness and true holiness. 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, Gen 1:2,3; so (saith the apostle) he hath made Christ (who is the Light of the world) to shine into our hearts, to give us the true knowledge of God, and of his glory, the glory of his grace.

In the face of Jesus Christ; 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. For—To assign the reason why we are ready thus to humble ourselves, God has wrought in our hearts an illumination as wonderful as his first speaking mundane light into existence. Out of darkness, such as was once in our hearts. An allusion to Gen_1:3.

Shined… God—Literally, God hath shined into our heart even to a radiation (into our hearts) of the knowledge of the glory of God. And that radiation into our hearts of the knowledge of the glory of God comes from the face of Jesus Christ, the image of God, appearing in the gospel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who commanded the light to shine out of darkness. The argument of the verse is that God, who created the material light (Gen_1:3) and who is the Father of lights (Jam_1:1) and sent his Son to be the Light of the world, (Joh_8:12) did not shine in our hearts for our sakes only, or that we might hide the light under a bushel for ourselves, but that we might transmit and reflect it. There is an implied comparison between the creation of light and the dawn of the gospel light, and each of these was meant for the good of all the world. The verse should be rendered, if we follow the best manuscripts, "Because it is God, who said, Light shall shine out of darkness, who shone in our hearts for the illumination of the knowledge of the glory of God." In the face of Jesus Christ. (see 2Co_2:10 2Co_3:7) Probably, however, there is a reference to the glory of God, not as reflected from the face of Christ, but as concentrated in and beaming from it. (Heb_1:2)

True soul light.

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." There are two lights in the soul. There is the light of nature. This light consists of those moral intuitions which Heaven implanted within us at first. These intuitions are good enough for angels, did for Adam before he fell; but now, through sin, they are so blunt and dim that the soul is in moral darkness: "The light that is in thee is darkness." The other light is that of the light of the gospel. This comes because the light of nature is all but gone out, and comes as essential to our spiritual well being. This is the light to which the passage refers, the new soul light. The words call attention to three facts concerning it.

I IT EMANATES FROM THE HIGHEST SOURCE. "God, who commanded the light to shine out of darkness, hath shined in our hearts." The reference is here to the creation. (Gen_1:3) It reminds us:

1. Of antecedent darkness. The state of the soul before this light enters it is analogous to the state of the earth before God kindled the lights of the firmament. It was cold, chaotic, dead. In what a sad condition is the unregenerate soul!

2. Of almighty sovereignty. "Let there be light light be, and light was." The luminaries of the firmament were kindled by the free, uncontrolled, almighty power of God. So it is with real spiritual light. It comes because God wills it. Everywhere he "worketh according to the counsel of his own will.

II IT REVEALS THE GRANDEST SUBJECT. Light is a revealer. All the hues and forms, beauties and sublimities of the earth would be hid from us without the light. What does this soul light reveal? "The light of the knowledge of the glory of God." Gospel light entering the soul makes God visible as the eternal Reality, the Fountain of being, and the Source of all blessedness. Where this gospel light is not, the soul either ignores or denies him; or, at most, speculates about him, and at best has now and then flitting visions. But under the radiance of the gospel, God is the Reality of all realities, the Fountain of all existences, the Root of all the sciences. In this light they see God, and through him they see and interpret his universe.

III IT STREAMS THROUGH THE SUBLIMEST MEDIUM. "In the face of Jesus Christ." There is undoubted allusion here to what is said of (2Co_3:13) when the Divine glory was reflected on his face, and produced such a splendour 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. This light coming through Christ, "who is the image of the invisible God," is:

1. True light. He is the Truth.

2. Softened light. The soul could not stand the light coming directly from the infinite Source; it is too dazzling. Through the medium of Christ it comes so softened as to suit our weakness.

3. Quickening light. It falls on the soul like the sunbeam on the seed quickening into life.

The light of spiritual knowledge.

Nature is a parable by means of which the Creator and Lord of all is ever teaching us concerning himself and his will. All the vast forces and sublime objects of nature have their spiritual analogues. So is it, as appears from this passage, with light, which typifies the truth, the gospel of God. We learn

I WHENCE THE LIGHT COMES. Physical light comes from the sun, and the sun was kindled by the Creator. He said, "Let there be light, and there was light." So all intellectual and moral light is from the Father of lights. He is light, and in him is no darkness. "He clotheth himself with light as with a garment." Our souls find their full enlightenment and satisfaction in the revelation of his mind, which is as the rising of the sun upon our benighted nature.

II WHAT THE LIGHT IS. In the apostle"s view this is "the knowledge of the glory of God." If this be so, God is not the Unknown, the Unknowable. The glory of the Eternal is not so much in his power and wisdom as in his moral attributes, his holiness, and love. The revelation of the Divine character is as light to his intelligent creation. It is welcome, cheering, illuminating, reviving.

III WHERE THE LIGHT SHINES. "In the face of Jesus Christ." In our Lord"s resurrection this light shone visibly from his face, as it had done on the occasion of his transfiguration. But really and spiritually it is always streaming forth; for Christ is himself the "Emanation of his Father"s glory." Behold his face when teaching: the light of Divine knowledge is upon it. When pitying and healing the sufferer, the light of Divine compassion and love is there. When patiently enduring insult, upon it rests the lustre of majestic sweetness. When dying on the cross, the light of sacrificial victory is kindled on the features. When uttering his royal commands from heaven"s throne, "his countenance is as the sun shineth in his strength.

IV WHITHER THE LIGHT PENETRATES. "Into your hearts," says the apostle. As the sunbeams only awaken the sensation of light when they fall upon a receptive and sensitive eye, so the revelation of God"s character implies a receptive and responsive heart. Though light ever shines from Christ, multitudes have no benefit or enjoyment from it. When the heart turns like the sunflower to the light, then the day dawns within, and the whole spiritual nature comes to bask in the light of God.

V WHY THE LIGHT SHINES. In answer to this may be summed up the whole spiritual purpose and significance of the Christian revelation.

1. That we may perceive it. It is, alas! possible to hide from the light at noonday. But those who welcome the heavenly light rejoice in it, are guided by it, and know its power to inspire hope eternal.

2. That we may walk in it. "Walk ye in the light of the Lord;" "Walk in the light while ye have the light." For God"s truth is profitable to all men, having the faculty of directing those who will be led by it into paths of wisdom, peace, and life.

3. That we may reflect it. The light of God is not absorbed by the soul thatreceives it. It is shed upon those who are around. Christians are "the light of the world are "light bearers," through whose agency the earth is to be filled with the radiance of spiritual and immortal noon. T.

Light of the knowledge of Divine glory.

The Christianity of St. Paul was not a formulated religion, but the revelation or unveiling of God in his Son our Savior.

I THE GLORY OF GOD IN THE FACE OF JESUS CHRIST. In that face, turned so graciously on the sons of men, is not merely the glow of human sympathy and pity, but the ineffable glory of the most high God. There is no thought here of the comparison sometimes made between the Divine glory in creation and that glory in redemption. The contrast still in the apostle"s mind is between the Law and the gospel. He recalls the glory of God that once shone on the face of Moses as he descended from the holy mount; and he sets above it the glory in the face of Jesus Christ. The lustre on the prophet"s countenance was transient, and its effect on the people was only to agitate them and make them desirous to have it softened by a veil. But Christ is the permanent and gracious Image of God; and he reveals it, not to drive men away in terror, but to save them and change them into the same image.

II THE KNOWLEDGE OF THE GLORY OF GOD IN THE FACE OF JESUS CHRIST. Without this the salvation in the gospel profits us not. We can determine nothing about the benefit which may be derived from or through Christ by those who have had no opportunity to hear of him or know him. That will be as God sees meet. But to us who have the gospel, the blessing must come through spiritual knowledge. It knowledge of law and ordinances could save, Paul would have been saved while he was a Pharisee; but he entered not on a state of salvation till he gave up all for the excellency of the knowledge of Christ. Taught by his own experience, he commended this knowledge to others. It was his daily care and effort to spread abroad that knowledge. And its propagation in the early ages of Christianity seemed like a fulfilment of the ancient prophecy that "the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea.

III THE LIGHT OF THE KNOWLEDGE OF THE GLORY OF GOD IN THE FACE OF JESUS CHRIST. God was light. The nations, estranged from him, sat in darkness. In Judaea there was a lamp for his Name, but it was dim. Pharisaic pride and Sadducean scepticism threatened to put it out. Then the true Light came into the world. And now, as Christ becomes known in the Spirit to this man or that, he lights up both mind and heart. There is to every believer a revelation of the Lord. It is a light above all other lights calm, pure, searching, gladdening. And the shedding abroad of the light of Christ and the love of God is always by the operation of the Holy Ghost. Thus "the excellency of the knowledge" of God in Christ is imparted by "the excellency of the power" of the Spirit. F.

Light from God and light on God.

The new Revised Version makes an important alteration in this verse, reading it thus: "Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light or, "illumination" of the knowledge of the glory of God in the face of Jesus Christ.

I LIGHT FROM GOD IN CREATION, (Gen_1:3) The following points may be illustrated.

1. All material light, as a warming, life-giving, beautifying agent, is fromGod.

2. All moral light, as the intimation of what is good and right in therelationships of men, is from God.

3. All revelational light, as the unfolding of the mysteries belonging to God and his claim and mercy, must come directly from himself. On spiritual things man can have no knowledge, save as God is pleased freely to give it; and, on these higher themes, all light must be tempered to the capacity of those on whom it shines.

II LIGHT ON GOD IN CHRIST. Calvin says of this verse, "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) 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." The face of Christ is said to reveal the glory of God, as the shining of Moses" face told of the splendour about the mount where he had been with God. But the glory of God is his redemption work. That showed

(1) pity,

(2) love,

(3) wisdom,

(4) holy purpose;

and all these we find in the face of Jesus Christ. Illustrate the power of expression, and the power of revealing thought and heart, that are in the human face, and then show how the face of the Lord Jesus reveals to us the "heart of God." Before Christ came God was a half known, if not an unknown, God. And the incomplete conceptions of him involved, too often, imperfect and unworthy conceptions. We now know the "true God and eternal life" in the face of Jesus, his manifested Son or rather, his manifested Self. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For God hath shined in our hearts - The hearts of all those whom the God of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it. To enlighten us with the knowledge of the glory of God - Of his glorious love, and of his glorious image. In the face of Jesus Christ - Which reflects his glory in another manner than the face of Moses did.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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?

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6. For God, who commanded light to shine out of darkness. Gen. 1:3. Hath shined in our hearts. By bringing to the light of the gospel. The light of the knowledge, etc. Knowledge is light. The glory of God is revealed in his Son, who hath shown for the divine excellency, tenderness and love.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6.] We have no reason to use trickery or craft, having no selfish ends to serve: nor concealment, being ourselves enlightened by God, and set for the spreading of light.

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 ἐκ, though allowable, e.g. ἐκ κυμάτων γὰρ αὖθις αὖ γάληνʼ ὁρῶ, does not occur in N. T.) darkness light shall shine (allusion to Gen 1:3: the change to λάμψαι 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 ἔλαμψεν, ‘caused light to shine,’ using the verb in the factitive sense, as ἀνατέλλω, Mat 5:45, and ὦ λάμπουσα πέτρα πυρὸς δικόρυφον σέλας, Eur. Phœn. 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 (= τῆς δόξης τ. θεοῦ τῆς ἐν προσώπῳ χρ., ‘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 ἐν προσώπ. χρ. with φωτισμόν but his explanation fails to convey to my mind any satisfactory sense. He says that when the γνῶσις 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 Apostle’s mind.

As to the necessity of the art. τῆς before ἐν, none will assert it who are much versed in the many varieties of expression in such sentences in the Apostle’s style.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. ὅτι. This explains why they must preach Christ and not themselves; ‘Because the God who said, Out of darkness light shall shine, is He who shone in our hearts.’ This is another reason for not treating v. 5 as a parenthesis. ‘Out of darkness’ should come before ‘light shall shine’ in English, as in the Greek. To omit ὅς is a needless simplification; ἐστιν is to be supplied with ὅς. The statement is in antithesis to v. 4, which has influenced the structure of this verse. The unbelieving opponents have been blinded by Satan; the Apostle has been illumined by God Himself, the Creator of Light. Satan reduced them from unbelief to total blindness; God has brought him from darkness to light. In this verse the 1st pers. plur. must mean primarily the Apostle, for the reference to his own experiences on the road to Damascus and in Damascus are almost as clear as his reference to ‘Let there be light.’ With regard to that, it is possible that some recollection of ἐξανέτειλεν ἐν σκότει φῶς (Psa 111:4), or of φῶς ποιήσᾶ ἐκ σκότους (Job 37:15), has influenced his wording. He wants for his purpose ἐκ σκότους as well as φῶς: it was out of darkness, both physical and spiritual, that God rescued him. God blinded his bodily eyes for three days as a means towards healing his spiritual blindness. How could a man who had had these experiences preach himself?

ὁ εἰπών, Ἐκ σκότους φῶς λάμψει. The Apostle reminds his converts of the first creative word that is recorded. The God who is Light (see on 1Jn 1:5), the nature of which is to communicate itself and expel darkness, and who is ‘the Father of lights’ (Jas 1:17), and therefore the Source of all intellectual and spiritual illumination, is the God who illuminated the Apostles, and in a special manner St Paul. God did not allow darkness to reign over the material universe. With the first utterance attributed to Him He dispersed it. Magnum opus, as Bengel remarks. It is not likely that He would allow darkness to prevail throughout the spiritual world. From the first He provided means for dispersing that also. The old lamps, however, were going out; but better ones have taken their place, and some of them have been sent to Corinth.

ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν. ‘Is He who shone in our hearts,’ illuminating our whole moral and spiritual being. He who over the primeval chaos said, ‘Let there be light,’ and provided sun, moon, and stars to preserve and spread it, has shed light into the chaos of our souls, and has thus provided instruments for the perpetual φανέρωσις τῆς ἀληθείας (v. 2). The details of this process in the case of St Paul himself are told us to some extent in Gal 1:15, Gal 1:16. As λάμψει must be intransitive in the previous clause, it is probable that ἔλαμψεν also is intransitive. Some, however, understand φῶς, which is the nom. to λάμψει, as the acc. after ἔλαμψεν, ‘made light to shine.’ But in class. Grk. the transitive use of λάμπειν is poetical and somewhat rare.

πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ. The stately series of genitives is parallel to that in v. 4. In both cases the first genitive is subjective; ‘the illumining which the knowledge of the glory (or, the Gospel of the glory) produces.’* In v. 4, φωτισμὸς τ. εὐαγγελίον cannot mean ‘the enlightenment which produces the Gospel,’ and it is unlikely that φωτ. τ. γνώσεως means ‘the enlightenment which issues in knowledge.’ The knowledge which has this illumining power is in the Apostles, imparted to them by God with a view to (πρός) their employing it to illuminate others. In the account of his conversion given by St Paul to King Agrippa he states that Christ told him of this purpose at the outset; ‘To this end (εἰς τοῦτο) have I appeared to thee, to appoint thee a minister and a witness, delivering thee from the People and from the Gentiles, to whom I send thee, to open their eyes that they may turn from darkness to light, and from the power of Satan unto God’ (Act 26:16-18). ‘With a view to illumining men with the knowledge of the glory of God’ gives the sense. Some would limit the action of φωτισμός to ἐν ταῖς καρδίαις ἡμῶν, ‘God shone in our hearts to illumine them, ’ so that the scope of the statement does not extend beyond the Apostles and preachers; but vv. 3 and 4 clearly cover those to whom they preached, and the hearers are probably included here.

ἐν προσώπῳ Χριστοῦ. Like ὅς ἐστιν εἰκὼν τ. Θεοῦ in v. 4, this is an addition to a sentence which would be complete without it, yet an addition which is full of meaning. Christ is the image of God, and in His face is revealed so much of the Divine glory as can be communicated to men, and it is this which Apostles know and have to make known. It may be that St Paul is still thinking of the reflexion of the Divine glory on the face of Moses, and hence says ἐν προσώπῳ Χριστοῦ rather than ἐν Χριστῷ.† But it is more probable that he is thinking of the Divine glory in the face of Christ, which he himself saw on the road to Damascus. Elsewhere he merely affirms that he has seen the Lord (1Co 9:1, 1Co 15:8), or that God revealed His Son to him (Gal 1:15). Here he seems to be desiring to tell, as in the narratives in Acts, the splendour of the vision. Christ was revealed to him by God-in a glory which was Divine. When he speaks of having knowledge ‘of the glory of God in the face of Christ,’ he is speaking of what he himself has seen. See Bousset, ad loc. For προσώπῳ see on 2:10.

On this lofty level St Paul leaves for a while (till v. 11) the glorification of Apostleship, which is a different thing from glorification of himself. God does wonderful work with very humble instruments, and takes His instruments sometimes from very unexpected quarters. St Paul often remarks how true this is of himself. But whatever this demerits may be, they only enhance the glory of the Apostleship. What he has accomplished is due to the grace given to an Apostle, not to the abilities of Saul of Tarsus.

It is often debated whether the experiences which produced his conversion were objective or subjective, whether there was any light that was seen by others and any voice that was heard by others. The accounts agree about the sight, but not about the sound. May there not be an error about both? May not the whole of the experiences have been mental, and confined to the future Apostle?* These questions will continue to be asked, and no answer to them can be proved to be true. What is certain is that these experiences produced in St Paul a conviction, which lasted the whole of his life and influenced his whole life, that he had seen and held a conversation with the risen Lord Jesus. In this passage he himself seems to give us both a subjective and an objective element. In ὃς ἔλαμψεν ἐν καρδίαις ἡμῶν we have an internal experience; in ἡ δόξα τοῦ Θεοῦ ἐν προσώπῳ Χριστοῦ we have an external one. Comp. ἐν ἐμοί (Gal 1:16) with the one and ἑώρακα (1Co 9:1) with the other (Klöpper, ad loc.). The reasonableness of believing in both these elements is well put by A. T. Robertson, Epochs in the Life of St Paul, ch. iii.; and by J. H. Ropes, The Apostolic Age, pp. 107-110. See also Ramsay, The Teaching of Paul in Terms of the Present Day, p. 15.

λἀμψει (א* A D* 67**, Syrr. Aeth.) rather than λάμψαι (א3 C D3 E F G H K L P, Latt. Goth. Arm.), which was perhaps substituted because the wording is so different from Gen 1:3; ‘who commanded the light to shine out of darkness’ avoids divergence as to the form of the command. D* F G Chrys. Tert. Ambrst. omit ὅς before ἔλαμψεν, which simplifies the construction. C* D* F G d e g r Aeth. substitute αὐτοῦ for τοῦ Θεοῦ, έν προσώπῳ Χριστοῦ (A B 17, Arm. (codd.), Orig. Chrys. Tert.) rather than ἐν πρ. Ἰησοῦ Χρ (א C H K L P, Syrr. Copt. Goth.) or ἐν πρ. Χρ. Ἰησοῦ (D E F G, Latt.).

4:7-5:10. The Sufferings and Supports of an Apostle

It may seem strange that so glorious a dispensation should be proclaimed by such frail and suffering ministers; but that proves that the power of it is from God and not from them. They are sustained by God’s power and by the prospect of future blessedness. The sure hope that present suffering leads on to eternal glory enables them to bear all things in the service of Christ.

7 But this glory has another side. This illuminating power is entrusted to unattractive and worthless persons, as treasure is stored in earthen jars, in order that it may be patent to all that the excellence of power which we exhibit is God’s gift, and does not emanate from us. 8 In our conflicts we suffer heavily, but are never utterly defeated. Often hard pressed, yet not driven to surrender; in desperate plight, yet not in despair; 9 chased from the field, yet not left to the mercy of the foe; beaten to the earth, yet not killed outright; 10 always carrying about in the body the imminent danger of dying as Jesus died, in order that by the continual escapes and deliverances of our bodies it might be manifest to the world that Jesus is still alive. 11 Yes, every day that we live we are continually being handed over to death for the sake of Jesus, in order that in just that part of us which is liable to death it might be made manifest to all that the living Jesus is at work. 12 So then it is His death that takes effect in us while it is His life which, through its power in us, takes effect in you. 18 There is a Psalmist who has written, ‘I believed, therefore I spoke.’ That is just our case. We have exactly the same spirit of faith and trust that he had, and therefore we do not keep silence. 14 We also speak with confidence, because we know that He who raised the Lord Jesus from the grave will, in virtue of His Resurrection, raise us up also, and will bring us into His presence, side by side with you. 15 For all that we do and all that we suffer is done and suffered for your benefit, in order that the grace which is bestowed on us, being augmented by the increasing number of those who believe with us and pray for us, may cause a greater volume of thanksgiving to rise both from us and from them to the glory of God.

16 No wonder, therefore, that, with your salvation to work for and this faith to sustain us, we do not lose heart and act as cowards. On the contrary, although our physical powers are wasting away, yet what is spiritual in us is being ceaselessly made fresh and strong. 17 By this I mean that our present afflictions, which may seem heavy and protracted, are really light and momentary compared with the enduring substantiality of glory which they are working out for us in an ever increasingly preponderating degree. 18 And we are sure of this, because we direct our gaze, not towards the fleeting things which we now see around us, but towards the lasting realities which to us are at present unseen.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Who commanded the light to shine [ο ειπων φως λαμψαι] . The correct reading is lamyei shall shine; so that we should render, it is God that said light shall shine. So Rev.

To give the light of the knowledge [προς φωτισμον της γνωσεως] . 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.

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.