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Selected Verse: 2 Corinthians 4:6 - New American Standard Bible©

Verse	Translation	Text
2Co 4:6	New American Standard Bible©	For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Notes on the Bible, by Albert Barnes, [1834]
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, Co2 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: (a) 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 Jo1 2:20; Co1 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: (a) That they are superior in their powers of understanding to other people - for the reverse is often the fact; nor, (b) 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: (a) 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. (b) 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. (c) 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, Co1 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 Co2 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, Co2 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: (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. And it is in and through him that the glory of the divine perfections are made known, (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; 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.

Notes on the Bible, by Albert Barnes, [1834]

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, Co2 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:

(a) 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 Jo1 2:20; Co1 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:

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

(b) 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:

(a) 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.

(b) 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.

(c) 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, Co1 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 Co2 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, Co2 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:

(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. And it is in and through him that the glory of the divine perfections are made known,

(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; 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Who commanded the light to shine (ὁ εἰπὼν φῶς λάμψαι) The correct reading is λάμψει shall shine; so that we should render, it is God that said light shall shine. So Rev. To give the light of the knowledge (πρὸς φωτισμὸν τῆς γνώσεως). Lit., for the illumination, as Co2 4:4. 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 Co2 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).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For God, who commanded the light to shine out of darkness - The apostle refers here to Gen 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 προσωπῳ, in the appearance and person of Jesus Christ that these blessings are communicated to us.

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³ And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,

⁹ Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'?

⁴ in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.

¹² Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life."

² "But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.

¹⁵ "Do you know how God establishes them, And makes the lightning of His cloud to shine?

³ Then God said, "Let there be light"; and there was light.

³⁹ And He got up and rebuked the wind and said to the sea, "Hush, be still." And the wind died down and it became perfectly calm.

⁴³ for they loved the approval of men rather than the approval of God.
⁴⁴ And Jesus cried out and said, "He who believes in Me, does not believe in Me but in Him who sent Me.

²¹ "For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.

⁶ For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

²⁰ "For where two or three have gathered together in My name, I am there in their midst."

²² "All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him."

²⁷ "All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him.

³ All things came into being through Him, and apart from Him nothing came into being that has come into being.

¹⁸ and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.

⁸ "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."

¹⁶ For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.

³ All things came into being through Him, and apart from Him nothing came into being that has come into being.

¹⁰ But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ,

¹³ and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.

¹⁰ For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.
¹¹ For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.
¹² Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,
¹³ which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.
¹⁴ But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.
¹⁵ But he who is spiritual appraises all things, yet he himself is appraised by no one.

¹² Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,
¹³ which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.
¹⁴ But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.
¹⁵ But he who is spiritual appraises all things, yet he himself is appraised by no one.

²⁰ But you have an anointing from the Holy One, and you all know.

¹⁹ "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.

⁴ In Him was life, and the life was the Light of men.
⁵ The Light shines in the darkness, and the darkness did not comprehend it.

³ Then God said, "Let there be light"; and there was light.

⁵ For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake.

¹⁸ But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

⁴ in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.

³ Then God said, "Let there be light"; and there was light.