2 Corinthians 4

2Co 4:1-18.

HIS

PREACHING

IS

OPEN AND

SINCERE, THOUGH TO

MANY THE

GOSPEL

IS

HIDDEN.

For he preaches Christ, not himself: the human vessel is frail that God

may have the glory; yet, though frail, faith and the hope of future

glory sustain him amidst the decay of the outward man.

1. Therefore--Greek, "For this cause": Because we have the

liberty-giving Spirit of the Lord, and with unveiled face behold His

glory

(2Co 3:17, 18).

seeing we have this ministry--"The ministration of the Spirit"

(2Co 3:8, 9):

the ministry of such a spiritual, liberty-giving Gospel: resuming

2Co 3:6, 8.

received mercy--from God, in having had this ministry conferred

on us

(2Co 3:5).

The sense of "mercy" received from God, makes men active for God

(1Ti 1:11-13).

we faint not--in boldness of speech and action, and patience in

suffering

(2Co 4:2, 8-16,

&c.).

2. renounced--literally, "bid farewell to."

of dishonesty--rather, "of shame." "I am not ashamed of

the Gospel of Christ"

(Ro 1:16).

Shame would lead to hiding

(2Co 4:3);

whereas "we use great plainness of speech"

(2Co 3:12);

2Co 3:3,

"manifestly declared." He refers to the disingenuous artifices

of "many" teachers at Corinth

(2Co 2:17; 3:1; 11:13-15).

handling . . . deceitfully--so "corrupt" or

adulterate "the word of God"

(2Co 2:17;

compare

1Th 2:3, 4).

commending--recommending ourselves: recurring to

2Co 3:1.

to--to the verdict of.

every man's conscience--

(2Co 5:11).

Not to men's carnal judgment, as those alluded to

(2Co 3:1).

in the sight of God--

(2Co 2:17;

Ga 1:10).

3. But if--Yea, even if (as I grant is the case).

hid--rather (in reference to

2Co 3:13-18),

"veiled." "Hid" (Greek,

Col 3:3)

is said of that withdrawn from view altogether. "Veiled," of a thing

within reach of the eye, but covered over so as not to be seen.

So it was in the case of Moses' face.

to them--in the case only of them: for in itself the Gospel is

quite plain.

that are lost--rather, "that are perishing"

(1Co 1:18).

So the same cloud that was "light" to the people of God, was "darkness"

to the Egyptian foes of God

(Ex 14:20).

4. In whom--Translate, "In whose case."

god of this world--The worldly make him their God

(Php 3:19).

He is, in fact, "the prince of the power of the air, the

spirit that ruleth in the children of disobedience"

(Eph 2:2).

minds--"understandings": "mental perceptions," as in

2Co 3:14.

them which believe not--the same as "them that are lost" (or "are

perishing"). Compare

2Th 2:10-12.

SOUTH quaintly says, "when the malefactor's eyes

are covered, he is not far from his execution"

(Es 7:8).

Those perishing unbelievers are not merely veiled, but blinded

(2Co 3:14, 15):

Greek, not "blinded," but "hardened."

light of the glorious gospel of Christ--Translate, "The illumination

(enlightening: the propagation from those already enlightened,

to others of the light) of the Gospel of the glory of Christ." "The

glory of Christ" is not a mere quality (as "glorious" would express)

of the Gospel; it is its very essence and subject matter.

image of God--implying identity of nature and essence

(Joh 1:18;

Col 1:15;

Heb 1:3).

He who desires to see "the glory of God," may see it "in the face of

Jesus Christ"

(2Co 4:6;

1Ti 6:14-16).

Paul here recurs to

2Co 3:18.

Christ is "the image of God," into which "same image" we, looking on it

in the mirror of the Gospel, are changed by the Spirit; but this image

is not visible to those blinded by Satan [ALFORD].

5. For--Their blindness is not our fault, as if we had self-seeking

aims in our preaching.

preach . . . Christ . . . the Lord--rather, "Christ as Lord,"

and ourselves as your servants, &c. "Lord," or "Master," is the

correlative term to "servants."

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

commanded the light--Greek, "By speaking the word, commanded

light"

(Ge 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

2Co 4:4).

the glory of God--answering to "the glory of Christ" (see on

2Co 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).

7. "Lest any should say, How then is it that we continue to enjoy

such unspeakable glory in a mortal body? Paul replies, this very

fact is one of the most marvellous proofs of God's power, that an

earthen vessel could bear such splendor and keep such a treasure"

[CHRYSOSTOM, Homilies, 8.496, A]. The treasure or "the light of the

knowledge of the glory of God." The fragile "earthen vessel" is the

body, the "outward man"

(2Co 4:16;

compare

2Co 4:10),

liable to afflictions and death. So the light in Gideon's pitchers, the

type

(Jud 7:16-20, 22).

The ancients often kept their treasures in jars or vessels of

earthenware. "There are earthen vessels which yet may be clean; whereas

a golden vessel may be filthy" [BENGEL].

that the excellency of the power, &c.--that the power of the

ministry (the Holy Spirit), in respect to its surpassing "excellency,"

exhibited in winning souls

(1Co 2:4)

and in sustaining us ministers, might be ascribed solely to God, we

being weak as earthen vessels. God often allows the vessel to be

chipped and broken, that the excellency of the treasure contained, and

of the power which that treasure has, may be all His

(2Co 4:10, 11;

Joh 3:30).

may be of God . . . not of us--rather, as Greek,

"may be God's (may be seen and be thankfully

[2Co 4:15]

acknowledged to belong to God), and not (to come) from

us." The power not merely comes from God, but belongs to

Him continually, and is to be ascribed to him.

8. Greek, "BEING

hard pressed, yet not inextricably straitened;

reduced to inextricable straits" (nominative to "we have,"

2Co 4:7).

on every side--Greek, "in every respect" (compare

2Co 4:10,

"always";

2Co 7:5).

This verse expresses inward distresses;

2Co 4:9,

outward distresses

(2Co 7:5).

"Without were fightings; within were fears." The first

clause in each member of the series of contrasted participles, implies

the earthiness of the vessels; the second clause, the

excellency of the power.

perplexed, but not in despair--Greek, "not utterly perplexed."

As perplexity refers to the future, so "troubled" or "hard pressed"

refers to the present.

9. not forsaken--by God and man. Jesus was forsaken by both; so

much do His sufferings exceed those of His people

(Mt 27:46).

cast down--or "struck down"; not only "persecuted," that is,

chased as a deer or bird

(1Sa 26:20),

but actually struck down as with a dart in the chase

(Heb 11:35-38).

The Greek "always" in this verse means, "throughout the whole

time"; in

2Co 4:11

the Greek is different, and means, "at every time," "in every

case when the occasion occurs."

10. bearing about in the body the dying of the Lord Jesus--that is,

having my body exposed to being put to death in the cause of Jesus (the

oldest manuscripts omit "the Lord"), and having in it the marks of such

sufferings, I thus bear about wheresoever I go, an image of the

suffering Saviour in my own person

(2Co 4:11;

2Co 1:5;

compare

1Co 15:31).

Doubtless, Paul was exposed to more dangers than are recorded in Acts

(compare

2Co 7:5; 11:26).

The Greek for "the dying" is literally, "the being made a

corpse," such Paul regarded his body, yet a corpse which shares

in the life-giving power of Christ's resurrection, as it has shared in

His dying and death.

that the life also of Jesus might be made manifest in our body--rather,

"may be." The name "Jesus," by itself is often repeated here as Paul

seems, amidst sufferings, peculiarly to have felt its sweetness. In

2Co 4:11

the same words occur with the variation, "in our mortal flesh.

The fact of a dying, corpse-like body being sustained amidst such

trials, manifests that "the (resurrection) life also," as well as the

dying, "of Jesus," exerts its power in us. I thus bear about in my own

person an image of the risen and living, as well as of the

suffering, Saviour. The "our" is added here to "body," though not in

the beginning of the verse. "For the body is ours not so much in

death, as in life" [BENGEL].

11. we which live--in the power of Christ's "life" manifested in us,

in our whole man body as well as spirit

(Ro 8:10, 11;

see on

2Co 4:10;

compare

2Co 5:15).

Paul regards his preservation amidst so many exposures to "death," by

which Stephen and James were cut off, as a standing miracle

(2Co 11:23).

delivered unto--not by chance; by the ordering of Providence, who

shows "the excellency of His power"

(2Co 4:7),

in delivering unto DEATH His living saints,

that He may manifest LIFE also in their dying

flesh. "Flesh," the very element of decay (not merely their "body"), is

12. The "death" of Christ manifested in the continual

"perishing of our outward man"

(2Co 4:16),

works peculiarly in us, and is the means of working spiritual

"life" in you. The life whereof we witness in our bodily

dying, extends beyond ourselves, and is brought by our very

dying to you.

13. Translate as Greek, "BUT

having," &c., that is, not withstanding the trials just mentioned, we

having, &c.

the same spirit of faith, according as it, &c.--Compare

Ro 8:15,

on the usage of "spirit of faith." The Holy Spirit acting on our

spirit. Though "death worketh in us, and life in you"

(2Co 4:12),

yet as we have the same spirit of faith as you, we therefore

[believingly] look for the same immortal life as you [ESTIUS], and speak as we believe. ALFORD not so well translates, "The same

. . . faith with that described in the Scriptures"

(Ps 116:10).

The balance of the sentence requires the parallelism to be this,

"According to that which is written, I believed, and therefore have I

spoken; we also believe, and therefore speak," namely, without fear,

amidst "afflictions" and "deaths"

(2Co 4:17).

14. Knowing--by faith

(2Co 5:1).

shall raise up us also--at the resurrection

(1Co 6:13, 14).

present us--vividly picturing the scene before the eyes

(Jude 24).

with you--

(2Co 1:14;

1Th 2:19, 20; 3:13).

15. For--Confirming his assertion "with you"

(2Co 4:14),

and "life . . . worketh in you"

(2Co 4:12).

all things--whether the afflictions and labors of us ministers

(2Co 4:8-11),

or your prosperity

(2Co 4:12;

1Co 3:21, 22; 4:8-13).

for your sakes--

(2Ti 2:10).

abundant grace, &c.--rather, "That grace (the grace which

preserves us in trials and works life in you), being made the greater

(multiplied), by means of the greater number (of its recipients), may

cause the thanksgiving to abound to the glory of God." [CHRYSOSTOM]

(2Co 1:11; 9:11, 12).

The Greek is susceptible also of this translation, "That grace,

being made the greater (multiplied) on account of the thanksgiving of

the greater number (for grace already received), may abound (abundantly

redound) to," &c. Thus the Greek for "abound" has not to be

taken in an active sense, but in its ordinary neuter sense, and so the

other Greek words. Thanksgiving invites more abundant grace

(2Ch 20:19-22;

Ps 18:3; 50:23).

16. we faint not--notwithstanding our sufferings. Resuming

2Co 4:1.

outward man--the body, the flesh.

perish--"is wearing away"; "is wasted away" by afflictions.

inward man--our spiritual and true being, the "life" which even in

our mortal bodies

(2Co 4:11)

"manifests the life of Jesus."

is renewed--"is being renewed," namely, with fresh "grace"

(2Co 4:15),

and "faith"

(2Co 4:13),

and hope

(2Co 4:17, 18).

17. which is but for a moment--"Our PRESENT

light (burden of) affliction" (so the Greek; compare

Mt 11:30),

[ALFORD]. Compare "now for a season

. . . in heaviness"

(1Pe 1:6).

The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the

translation, "Which is but for the present passing moment." So

WAHL. "The lightness of affliction" (he

does not express "burden" after "light"; the Greek is

"the light of affliction") contrasts beautifully with the

"weight of the glory."

worketh--rather, "worketh out."

a far more exceeding and--rather, "in a surpassing and still

more surpassing manner" [ALFORD]; "more and more exceedingly"

[ELLICOTT,

TRENCH, and others]. Greek, "in excess and to excess." The glory

exceeds beyond all measure the affliction.

18. look not at--as our aim.

things . . . seen--"earthly things"

(Php 3:19).

We mind not the things seen, whether affliction or refreshment come, so

as to be seduced by the latter, or deterred by the former [CHRYSOSTOM].

things . . . not seen--not "the invisible things" of

Ro 1:20,

but the things which, though not seen now, shall be so hereafter.

temporal--rather, "for a time"; in contrast to eternal.

English Version uses "temporal" for temporary. The Greek is

rightly translated in the similar passage, "the pleasures of sin

for a season."