Teks -- 2 Corinthians 4:1-18 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> 2Co 4:1; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:3; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:5; 2Co 4:5; 2Co 4:5; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:7; 2Co 4:7; 2Co 4:7; 2Co 4:8; 2Co 4:8; 2Co 4:8; 2Co 4:9; 2Co 4:9; 2Co 4:9; 2Co 4:10; 2Co 4:10; 2Co 4:11; 2Co 4:12; 2Co 4:13; 2Co 4:13; 2Co 4:13; 2Co 4:15; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:17; 2Co 4:17; 2Co 4:17; 2Co 4:18; 2Co 4:18
Robertson: 2Co 4:1 - We faint not We faint not ( ouk egkakoumen ).
Present active indicative of egkakeō , late verb (en , kakos ) to behave badly in, to give in to evil, to lose c...
We faint not (
Present active indicative of
Robertson: 2Co 4:2 - But we have renounced But we have renounced ( alla apeipametha ).
Indirect middle second aorist (timeless aorist) indicative of apeipon (defective verb) with a of firs...
But we have renounced (
Indirect middle second aorist (timeless aorist) indicative of
Robertson: 2Co 4:2 - The hidden things of shame The hidden things of shame ( ta krupta tēs aischunēs ).
They do attack the minister. His only safety is in instant and courageous defiance to all...
The hidden things of shame (
They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter.
Robertson: 2Co 4:2 - In craftiness In craftiness ( en panourgiāi ).
Old word from panourgos (pan , ergon ), a doer of any deed (good or bad), clever, cunning, deceitful. See note...
In craftiness (
Old word from
Robertson: 2Co 4:2 - Handling deceitfully Handling deceitfully ( dolountes ).
Present active participle of doloō , from dolos , deceit (from delō , to catch with bait), old and common ver...
Handling deceitfully (
Present active participle of
Robertson: 2Co 4:2 - To every conscience of men To every conscience of men ( pros pāsan suneidēsin anthrōpōn ).
Not to whim, foible, prejudice. See note on 2Co 3:1-6 for "commending"(sunist...
To every conscience of men (
Not to whim, foible, prejudice. See note on 2Co 3:1-6 for "commending"(
Robertson: 2Co 4:3 - It is veiled in them that are perishing It is veiled in them that are perishing ( en tois apollumenois estin kekalummenon ).
Periphrastic perfect passive of kaluptō , to veil in both cond...
It is veiled in them that are perishing (
Periphrastic perfect passive of
Robertson: 2Co 4:4 - The god of this world The god of this world ( ho theos tou aiōnos toutou ).
"Age,"more exactly, as in 1Co 1:20. Satan is "the god of this age,"a phrase nowhere else in t...
The god of this world (
"Age,"more exactly, as in 1Co 1:20. Satan is "the god of this age,"a phrase nowhere else in the N.T., but Jesus uses the same idea in Joh 12:31; Joh 14:30 and Paul in Eph 2:2; Eph 6:12 and John in 1Jo 5:19. Satan claimed the rule over the world in the temptations with Jesus.
Robertson: 2Co 4:4 - Blinded Blinded ( etuphlōsen ).
First aorist active of tuphloō , old verb to blind (tuphlos , blind). They refused to believe (apistōn ) and so Satan ...
Blinded (
First aorist active of
Robertson: 2Co 4:4 - The light The light ( ton phōtismon ).
The illumination, the enlightening. Late word from photizō , to give light, in Plutarch and lxx. In N.T. only in 2Co...
The light (
The illumination, the enlightening. Late word from
Robertson: 2Co 4:5 - For we preach not ourselves For we preach not ourselves ( ou gar heautous kērussomen ).
Surely as poor and disgusting a topic as a preacher can find.
For we preach not ourselves (
Surely as poor and disgusting a topic as a preacher can find.
Robertson: 2Co 4:5 - But Christ Jesus as Lord But Christ Jesus as Lord ( alla Christon Iēsoun Kurion ).
Kurion is predicate accusative in apposition.
But Christ Jesus as Lord (
Robertson: 2Co 4:5 - As your servants for Jesus’ sake As your servants for Jesus’ sake ( doulous humōn dia Iēsoun ).
Your bond-slave for the sake of Jesus. This is the sufficient reason for any...
As your servants for Jesus’ sake (
Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher’ s sacrifice, "for Jesus’ sake."
God who said (
Paraphrase of Gen 1:3.
Robertson: 2Co 4:6 - Who shined Who shined ( hos elampsen ).
Like a lamp in the heart (cf. Mat 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit b...
Who shined (
Like a lamp in the heart (cf. Mat 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God.
To give the light (
For the illumination.
Robertson: 2Co 4:6 - In the face of Jesus Christ In the face of Jesus Christ ( en prosōpōi Iēsou Christou ).
The Christian who looks on the face of Jesus Christ as Moses looked upon the glory ...
In the face of Jesus Christ (
The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2Co 2:10 for
Robertson: 2Co 4:7 - This treasure This treasure ( ton thēsauron touton ).
On thēsauron see note on Mat 6:19. It is the power of giving the illumination of the knowledge of the g...
This treasure (
On
Robertson: 2Co 4:7 - In earthen vessels In earthen vessels ( en ostrakinois skeuesin ).
This adjective is common in the lxx with skeuos , aggos and aggeion . It occurs again in 2Ti 2:20 ...
In earthen vessels (
This adjective is common in the lxx with
Robertson: 2Co 4:7 - The exceeding greatness The exceeding greatness ( hē huperbolē ).
See note on 1Co 12:31 for this word, "the preeminence of the power."This is God’ s purpose (hinȧ...
The exceeding greatness (
See note on 1Co 12:31 for this word, "the preeminence of the power."This is God’ s purpose (
Robertson: 2Co 4:8 - Pressed Pressed ( thlibomenoi ).
From thlibō , to press as grapes, to contract, to squeeze. Series of present passive participles here through 2Co 4:9 that...
Pressed (
From
Robertson: 2Co 4:8 - Yet not straitened Yet not straitened ( all' ou stenochōroumenoi ).
Each time the exception is stated by all' ou . From stenochōreō (stenochōros , from stenos...
Yet not straitened (
Each time the exception is stated by
Robertson: 2Co 4:8 - Yet not unto despair Yet not unto despair ( all' ouk exaporoumenoi ).
Late perfective compound with eẋ of exaporeō . A very effective play on words here, lost, but ...
Yet not unto despair (
Late perfective compound with
Robertson: 2Co 4:9 - Forsaken Forsaken ( egkataleipomenoi ).
Double compound of old verb eġkatȧleipō , to leave behind, to leave in the lurch.
Forsaken (
Double compound of old verb
Smitten down (
As if overtaken.
Robertson: 2Co 4:9 - Destroyed Destroyed ( apollumenoi ).
Perishing as in 2Co 4:3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?
Destroyed (
Perishing as in 2Co 4:3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?
Robertson: 2Co 4:10 - Bearing about Bearing about ( peripherontes ).
Ignatius was called Theophoros , God-bearer. See 1Co 15:31 where Paul says "I die daily"and Phi 3:10; Col 1:24.
Robertson: 2Co 4:10 - The dying of Jesus The dying of Jesus ( tēn nekrōsin tou Iēsou ).
Late word from nekroō , to put to death. In Galen. In N.T. only here and Rom 4:19.
The dying of Jesus (
Late word from
Robertson: 2Co 4:11 - Are alway delivered unto death Are alway delivered unto death ( eis thanaton paradidometha ).
This explains 2Co 4:10.
Are alway delivered unto death (
This explains 2Co 4:10.
Robertson: 2Co 4:12 - Death worketh in us Death worketh in us ( ho thanatos en hēmin energeitai ).
Middle voice present tense of the old verb to operate, be at work. Physical death works in...
Death worketh in us (
Middle voice present tense of the old verb to operate, be at work. Physical death works in him while spiritual life (paradox) works in them.
Robertson: 2Co 4:13 - According to that which is written According to that which is written ( kata to gegrammenon ).
This formula in legal documents in the papyri ( Bible Studies , p. 250). Paul makes adapt...
According to that which is written (
This formula in legal documents in the papyri ( Bible Studies , p. 250). Paul makes adaptation of the words in Psa 95:1.
Robertson: 2Co 4:13 - We also believe We also believe ( kai hēmeis pisteuomen ).
Like the Psalmist. And therefore can speak with effect. Otherwise useless.
We also believe (
Like the Psalmist. And therefore can speak with effect. Otherwise useless.
Robertson: 2Co 4:13 - Shall present us with you Shall present us with you ( kai parastēsei sun hēmin ).
This shows that Paul was not certain that he would be alive when Jesus comes as has been ...
Robertson: 2Co 4:15 - Being multiplied through the many Being multiplied through the many ( pleonasasa dia tōn pleionōn ).
Late word pleonazō from pleon , more, "making more through the more,"with ...
Being multiplied through the many (
Late word
Robertson: 2Co 4:16 - Wherefore we faint not Wherefore we faint not ( dio ouk egkakoumen ).
Repeats from 2Co 4:1.
Wherefore we faint not (
Repeats from 2Co 4:1.
Robertson: 2Co 4:16 - Our outward man Our outward man ( ho exō hēmōn anthrōpos )
, our inward man (ho esō hēmōn ). In Rom 7:22; Col 3:9; Eph 4:22., we have the inward man...
Our outward man (
, our inward man (
Robertson: 2Co 4:16 - Day by day Day by day ( hēmerāi kai hēmerāi ).
This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition.
Day by day (
This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition.
Robertson: 2Co 4:17 - Our light affliction which is for the moment Our light affliction which is for the moment ( to parautika elaphron tēs thlipeseōs hēmōn ).
Literally, "the for the moment (old adverb parau...
Our light affliction which is for the moment (
Literally, "the for the moment (old adverb
Robertson: 2Co 4:17 - More and more exceedingly More and more exceedingly ( kath' huperbolēn eis huperbolēn ).
Like piling Pelion on Ossa, "according to excess unto excess."See note on 1Co 12:3...
More and more exceedingly (
Like piling Pelion on Ossa, "according to excess unto excess."See note on 1Co 12:31.
Robertson: 2Co 4:17 - Eternal weight of glory Eternal weight of glory ( aiōnion baros doxēs ).
Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the mome...
Eternal weight of glory (
Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).
Robertson: 2Co 4:18 - While we look not While we look not ( mē skopountōn hēmōn ).
Genitive absolute with participle of skopeō from skopos , goal.
While we look not (
Genitive absolute with participle of
Vincent -> 2Co 4:1; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:3; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:7; 2Co 4:7; 2Co 4:7; 2Co 4:7; 2Co 4:8; 2Co 4:8; 2Co 4:8; 2Co 4:8; 2Co 4:9; 2Co 4:9; 2Co 4:10; 2Co 4:10; 2Co 4:10; 2Co 4:13; 2Co 4:13; 2Co 4:15; 2Co 4:15; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:17; 2Co 4:17; 2Co 4:17; 2Co 4:18
Vincent: 2Co 4:1 - As we have received mercy As we have received mercy
Construe with we have this ministry . Having this ministry as a gift of divine mercy. Compare 1Co 7:25. Bengel s...
As we have received mercy
Construe with we have this ministry . Having this ministry as a gift of divine mercy. Compare 1Co 7:25. Bengel says: " The mercy of God, by which the ministry is received, makes us earnest and sincere."
Vincent: 2Co 4:2 - Dishonesty Dishonesty ( τῆς αἰσχύνης )
Rev., more correctly, shame . Compare Eph 5:12.
Dishonesty (
Rev., more correctly, shame . Compare Eph 5:12.
Craftiness (
See on Luk 20:23.
Vincent: 2Co 4:2 - Handling deceitfully Handling deceitfully ( δολοῦντες )
Only here in the New Testament. Primarily, to ensnare ; then to corrupt . Used of adulterati...
Handling deceitfully (
Only here in the New Testament. Primarily, to ensnare ; then to corrupt . Used of adulterating gold, wine, etc. See on which corrupt , 2Co 2:17. This verb has a narrower meaning than the one used there (
" Thus did Sabellius, Arius, and those fools
Who have been even as swords unto the Scriptures
In rendering distorted their straight faces."
" Paradiso ," xiii ., 128-130 .
Vincent: 2Co 4:3 - Hid Hid ( κεκαλυμμένον )
Rev., veiled , in accordance with the imagery of ch. 3.
Hid (
Rev., veiled , in accordance with the imagery of ch. 3.
Vincent: 2Co 4:4 - The god of this world The god of this world ( ὁ θεὸς τοῦ αἰῶνος τούτου )
The phrase occurs only here. Compare Eph 2:2; Eph 6:12; Joh 12...
The god of this world (
The phrase occurs only here. Compare Eph 2:2; Eph 6:12; Joh 12:31; Joh 14:30. Satan is called god in the rabbinical writings. " The first God is the true God; but the second god is Samael." " The matron said, 'Our god is greater than thy God; for when thy God appeared to Moses in the bush, he hid his face; when, however, he saw the serpent, which is my god, he fled." '
Vincent: 2Co 4:4 - The light The light ( τὸν φωτισμὸν )
Only here and 2Co 4:6. Lit., the illumination , act of enlightening .
The light (
Only here and 2Co 4:6. Lit., the illumination , act of enlightening .
Vincent: 2Co 4:4 - Image of God Image of God
Compare Col 1:15; Joh 17:5; Phi 2:6; Phi 3:21. Christ's light is also God's. Compare Heb 1:3, Rev., effulgence (ἀπαύγασ...
Image of God
Compare Col 1:15; Joh 17:5; Phi 2:6; Phi 3:21. Christ's light is also God's. Compare Heb 1:3, Rev., effulgence (
Vincent: 2Co 4:4 - Shine Shine ( αὐγάσαι )
Only here in the New Testament. From αὐγή brightness , which also occurs but once, Act 20:11, daybreak . I...
Vincent: 2Co 4:6 - Who commanded the light to shine Who commanded the light to shine ( ὁ εἰπὼν φῶς λάμψαι )
The correct reading is λάμψει shall shine ; so that w...
Who commanded the light to shine (
The correct reading is
Vincent: 2Co 4:6 - To give the light of the knowledge To give the light of the knowledge ( πρὸς φωτισμὸν τῆς γνώσεως ).
Lit., for the illumination , as 2Co 4:4. In ...
To give the light of the knowledge (
Lit., for the illumination , as 2Co 4:4. In order that the knowledge may lighten. Knowledge, if not diffused, is not of the nature of light.
Vincent: 2Co 4:6 - In the face of Jesus Christ In the face of Jesus Christ
Containing the thought of 2Co 3:18. The knowledge of the divine glory becomes clear revelation to men in the face of ...
In the face of Jesus Christ
Containing the thought of 2Co 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).
Vincent: 2Co 4:7 - This treasure This treasure
The divine light which is the guide and inspiration of the apostolic ministry.
This treasure
The divine light which is the guide and inspiration of the apostolic ministry.
Vincent: 2Co 4:7 - In earthen vessels In earthen vessels ( ἐν ὀστρακίνοις σκεύεσιν )
The adjective occurs only here and 2Ti 2:10. Herodotus says of the ki...
In earthen vessels (
The adjective occurs only here and 2Ti 2:10. Herodotus says of the king of Persia: " The great king stores away the tribute which he receives after this fashion: he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterward removed, leaving the metal in a solid mass" (iii., 96). Stanley cites the story of a Rabbi who was taunted with his mean appearance by the emperor's daughter, and who replied by referring to the earthen vessels in which her father kept his wines. At her request the wine was shifted to silver vessels, whereupon it turned sour. Then the Rabbi observed that the humblest vessels contained the highest wisdom. The idea of light in earthen vessels is, however, best illustrated in the story of the lamps and pitchers of Gideon, Jdg 7:16. In the very breaking of the vessel the light is revealed.
Vincent: 2Co 4:7 - Excellency Excellency ( ὑπερβολὴ )
Lit., a throwing beyond . Hence preeminence , excellence . See on exceeding , Rom 7:13. Rev. renders ...
Excellency (
Lit., a throwing beyond . Hence preeminence , excellence . See on exceeding , Rom 7:13. Rev. renders exceeding greatness . The reference is to the fullness of power apparent in the apostolic ministry.
Vincent: 2Co 4:7 - Of God - of us Of God - of us ( τοῦ Θεοῦ - ἐξ ἡμῶν )
The A.V. misses the difference between the two expressions. Of God is belonging...
Of God - of us (
The A.V. misses the difference between the two expressions. Of God is belonging to God; God's property: from (
Vincent: 2Co 4:8 - Troubled Troubled ( θλιβόμενοι )
See on tribulation, Mat 13:21. The verb also has the meaning of to straiten , contract , as Mat 7:14, whe...
Vincent: 2Co 4:8 - Distressed Distressed ( στενοχωρούμενοι )
Only here and 2Co 6:12. From στενός narrow , and χῶρος a space . Hence crampe...
Distressed (
Only here and 2Co 6:12. From
Vincent: 2Co 4:8 - Perplexed Perplexed ( ἀπορούμενοι )
From ἀ not , and πόρος a passage . Lit., to be unable to find a way out .
Perplexed (
From
Vincent: 2Co 4:8 - In despair In despair ( ἐξαπορούμενοι )
Rev., very neatly, rendered unto despair . The word expresses an advance of thought on perplexe...
In despair (
Rev., very neatly, rendered unto despair . The word expresses an advance of thought on perplexed , yet on the same line. We are perplexed , but not utterly perplexed. The play between the Greek words cannot be rendered.
Vincent: 2Co 4:9 - Persecuted - forsaken Persecuted - forsaken ( διωκόμενοι - ἐγκαταλειπόμενοι )
Rev., for persecuted , pursued , the primary meaning ...
Persecuted - forsaken (
Rev., for persecuted , pursued , the primary meaning of the verb, thus giving vividness to the figure. Forsaken , lit., left behind in (some evil plight). The figure is, pursued by enemies , but not left to their power: left in the lurch .
Vincent: 2Co 4:9 - Cast down - destroyed Cast down - destroyed ( καταβαλλόμενοι - ἀπολλύμενοι )
This carries on the previous figure. Though the pursuers ...
Cast down - destroyed (
This carries on the previous figure. Though the pursuers overtake and smite down , yet are we not killed . Rev., smitten down . In all these paradoxes the A.V. fails to bring out the metaphors.
Vincent: 2Co 4:10 - Bearing about Bearing about
Ignatius, addressing the Ephesians, says: " Ye are God-bearers, shrine-bearers, Christ-bearers" (" Epistle to Ephesians," 9). In ...
Bearing about
Ignatius, addressing the Ephesians, says: " Ye are God-bearers, shrine-bearers, Christ-bearers" (" Epistle to Ephesians," 9). In the Antiochene Acts, Trajan alludes to Ignatius as " the one who declares that he bears about the crucified." Ignatius was known as
Vincent: 2Co 4:10 - Dying Dying ( νέκρωσιν )
Only here and Rom 4:19. Primarily a putting to death , and thence the state of deadness , as Rom 4:19....
Dying (
Only here and Rom 4:19. Primarily a putting to death , and thence the state of deadness , as Rom 4:19. Here in the former sense. Paul says, in effect, " our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us." Compare 1Co 15:31; Rom 8:36. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection.
Vincent: 2Co 4:10 - That the life also That the life also ( ἵνα )
In order that . The purport , according to God's purpose, of this daily dying is to set forth the resurre...
That the life also (
In order that . The purport , according to God's purpose, of this daily dying is to set forth the resurrection-life through Christ in us. Compare Rom 5:10.
Vincent: 2Co 4:13 - The same spirit of faith The same spirit of faith
The same, namely, which is set forth in the following passage. Spirit of faith: not distinctly the Holy Spirit, nor, o...
The same spirit of faith
The same, namely, which is set forth in the following passage. Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit , Rom 8:4, sec. 5.
Vincent: 2Co 4:13 - I believed, etc I believed, etc.
Cited from Sept., Psa 115:10. The Septuagint mistranslates the Hebrew, which is, " I believed though I said ," etc.
I believed, etc.
Cited from Sept., Psa 115:10. The Septuagint mistranslates the Hebrew, which is, " I believed though I said ," etc.
Vincent: 2Co 4:15 - The abundant grace The abundant grace ( ἡ χάρις πλεονάσασα )
Lit., the grace having abounded . Rev., the grace being multiplied ...
The abundant grace (
Lit., the grace having abounded . Rev., the grace being multiplied . Grace is the divine gift of spiritual energy which is shown in the labor, suffering, and triumph of the apostles.
Vincent: 2Co 4:15 - Might through the thanksgiving of many redound Might through the thanksgiving of many redound ( διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύση ) ...
Might through the thanksgiving of many redound (
Numerous arrangements of these words are proposed. Through (
Redound (A.V.) is from the Latin redundare to surge back . Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton:
" The evil, soon
Driven back, redounded as a flood on those
From whom it sprang."
Generally, to abound. From this arises the secondary sense, to conduce , contribute to ; that is, to make the causes mount up , or abound , so as to produce the effect. So Addison: " The care of our national commerce redounds more to the riches and prosperity of the public," etc.
Vincent: 2Co 4:16 - Outward man - inward man Outward man - inward man
The material and spiritual natures.
Outward man - inward man
The material and spiritual natures.
Vincent: 2Co 4:16 - Perish Perish ( διαφθείρεται )
Rev., much better, is decaying . Perish implies destruction : the idea is that of progressive deca...
Perish (
Rev., much better, is decaying . Perish implies destruction : the idea is that of progressive decay .
Vincent: 2Co 4:16 - Is renewed Is renewed ( ἀνακαινοῦται )
Better, is being renewed , the process of renewal going on along with the process of decay. St...
Is renewed (
Better, is being renewed , the process of renewal going on along with the process of decay. Stanley cites a line attributed to Michael Angelo: " The more the marble wastes the more the statue grows." Compare Euripides: " Time does not depress your spirit, but it grows young again: your body, however, is weak" (" Heraclidae," 702, 703)
Vincent: 2Co 4:16 - Day by day Day by day ( ἡμέρᾳ καὶ ἡμέρᾳ )
Lit., by day and day . A Hebrew form of expression.
Day by day (
Lit., by day and day . A Hebrew form of expression.
Vincent: 2Co 4:17 - Our light affliction which is but for a moment Our light affliction which is but for a moment ( τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν )
Lit., t...
Our light affliction which is but for a moment (
Lit., the present light (burden) of our affliction .
Worketh (
Works out : achieves .
Vincent: 2Co 4:17 - A far more exceeding and eternal weight of glory A far more exceeding and eternal weight of glory ( καθ ' ὑπερεβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος ...
A far more exceeding and eternal weight of glory (
Rev., more and more exceedingly an eternal weight , etc. An expression after the form of Hebrew superlatives, in which the emphatic word is twice repeated. Lit., exceedingly unto excess . The use of such cumulative expressions is common with Paul. See, for example, Phi 1:23, lit., much more better ; Rom 8:37, abundantly the conquerors ; Eph 3:20, exceeding abundantly , etc. Note how the words are offset: for a moment , eternal ; light , weight ; affliction , glory .
Vincent: 2Co 4:18 - Seen - not seen Seen - not seen
Compare the beautiful passage in Plato's " Phaedo," 79.
Seen - not seen
Compare the beautiful passage in Plato's " Phaedo," 79.
Wesley -> 2Co 4:1; 2Co 4:1; 2Co 4:1; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:3; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:5; 2Co 4:5; 2Co 4:5; 2Co 4:5; 2Co 4:5; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:7; 2Co 4:7; 2Co 4:7; 2Co 4:8; 2Co 4:8; 2Co 4:10; 2Co 4:10; 2Co 4:10; 2Co 4:11; 2Co 4:11; 2Co 4:12; 2Co 4:12; 2Co 4:13; 2Co 4:13; 2Co 4:15; 2Co 4:15; 2Co 4:15; 2Co 4:15; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:17; 2Co 4:18; 2Co 4:18
Have been mercifully supported in all our trials.
We desist not in any degree from our glorious enterprise.
Set at open defiance.
Wesley: 2Co 4:2 - The hidden things of shame All things which men need to hide, or to be ashamed of.
All things which men need to hide, or to be ashamed of.
Using no disguise, subtlety, guile.
Wesley: 2Co 4:2 - Nor privily corrupting the pure word of God By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.
By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.
As well as the law of Moses.
Wesley: 2Co 4:4 - The God of this world What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy.
What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy.
Not only veiled, the eye of their understanding.
Wesley: 2Co 4:4 - Illumination Is properly the reflection or propagation of light, from those who are already enlightened, to others.
Is properly the reflection or propagation of light, from those who are already enlightened, to others.
Wesley: 2Co 4:4 - Who is the image of God Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits t...
Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.
The fault is not in us, neither in the doctrine they hear from us.
As able either to enlighten, or pardon, or sanctify you.
As your only wisdom, righteousness, sanctification.
Ready to do the meanest offices.
Not for honour, interest, or pleasure.
Wesley: 2Co 4:6 - 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...
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.
Wesley: 2Co 4:6 - To enlighten us with the knowledge of the glory of God Of his glorious love, and of his glorious image.
Of his glorious love, and of his glorious image.
Wesley: 2Co 4:6 - In the face of Jesus Christ Which reflects his glory in another manner than the face of Moses did.
Which reflects his glory in another manner than the face of Moses did.
Not only the apostles, but all true believers.
Of divine light, love, glory.
Wesley: 2Co 4:7 - In earthen vessels In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit...
In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.
Wesley: 2Co 4:8 - We are troubled, &c. _The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;...
_The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety.
Wesley: 2Co 4:8 - Perplexed What course to take, but never despairing of his power and love to carry us through.
What course to take, but never despairing of his power and love to carry us through.
Wherever we go.
Wesley: 2Co 4:10 - Bearing about in the body the dying of the Lord Jesus Continually expecting to lay down our lives like him.
Continually expecting to lay down our lives like him.
Wesley: 2Co 4:10 - That the life also of Jesus might be manifested in our body That we may also rise and be glorified like him.
That we may also rise and be glorified like him.
Who are not yet killed for the testimony of Jesus.
Wesley: 2Co 4:11 - Are always delivered unto death Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
You live in peace; we die daily.
Living or dying, so long as we believe, we cannot but speak.
Wesley: 2Co 4:13 - Having the same spirit of faith Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefo...
Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth.
Wesley: 2Co 4:13 - We also speak We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, mini...
We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." Psa 116:10.
Whether adverse or prosperous.
Wesley: 2Co 4:15 - Are for your sakes For the profit of all that believe, as well as all that preach.
For the profit of all that believe, as well as all that preach.
Which continues you alive both in soul and body.
Wesley: 2Co 4:15 - Might abound yet more through the thanksgiving of many For thanksgiving invites more: abundant grace.
For thanksgiving invites more: abundant grace.
Because of this grace, we faint not.
The body.
The soul.
Wesley: 2Co 4:17 - Our light affliction The beauty and sublimity of St. Paul's expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, a...
The beauty and sublimity of St. Paul's expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, and cannot be preserved in any translation or paraphrase, which after all must sink infinitely below the astonishing original.
Men, money, things of earth.
God, grace, heaven.
JFB -> 2Co 4:1; 2Co 4:1; 2Co 4:1; 2Co 4:1; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:3; 2Co 4:3; 2Co 4:3; 2Co 4:3; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:5; 2Co 4:5; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:7; 2Co 4:7; 2Co 4:7; 2Co 4:8; 2Co 4:8; 2Co 4:8; 2Co 4:9; 2Co 4:9; 2Co 4:10; 2Co 4:10; 2Co 4:11; 2Co 4:11; 2Co 4:12; 2Co 4:13; 2Co 4:13; 2Co 4:14; 2Co 4:14; 2Co 4:14; 2Co 4:14; 2Co 4:14; 2Co 4:15; 2Co 4:15; 2Co 4:15; 2Co 4:15; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:17; 2Co 4:17; 2Co 4:17; 2Co 4:18; 2Co 4:18; 2Co 4:18; 2Co 4:18
JFB: 2Co 4:1 - 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).
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).
JFB: 2Co 4:1 - 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, 2Co 3:8.
JFB: 2Co 4:1 - 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).
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).
JFB: 2Co 4:1 - we faint not In boldness of speech and action, and patience in suffering (2Co 4:2, 2Co 4:8-16, &c.).
In boldness of speech and action, and patience in suffering (2Co 4:2, 2Co 4:8-16, &c.).
Literally, "bid farewell to."
JFB: 2Co 4:2 - of dishonesty Rather, "of shame." "I am not ashamed of the Gospel of Christ" (Rom 1:16). Shame would lead to hiding (2Co 4:3); whereas "we use great plainness of sp...
Rather, "of shame." "I am not ashamed of the Gospel of Christ" (Rom 1:16). Shame would lead to hiding (2Co 4:3); whereas "we use great plainness of speech" (2Co 3:12); "by manifestation of the truth." Compare 2Co 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (2Co 2:17; 2Co 3:1; 2Co 11:13-15).
JFB: 2Co 4:2 - handling . . . deceitfully So "corrupt" or adulterate "the word of God" (2Co 2:17; compare 1Th 2:3-4).
Recommending ourselves: recurring to 2Co 3:1.
To the verdict of.
JFB: 2Co 4:2 - every man's conscience (2Co 5:11). Not to men's carnal judgment, as those alluded to (2Co 3:1).
Yea, even if (as I grant is the case).
JFB: 2Co 4:3 - 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 rea...
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.
In the case only of them: for in itself the Gospel is quite plain.
JFB: 2Co 4:3 - 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 (Exo 14:2...
Translate, "In whose case."
JFB: 2Co 4:4 - god of this world The worldly make him their God (Phi 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience...
"understandings": "mental perceptions," as in 2Co 3:14.
JFB: 2Co 4:4 - 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 fa...
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" (Est 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Co 3:14-15): Greek, not "blinded," but "hardened."
JFB: 2Co 4:4 - 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 Chri...
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.
JFB: 2Co 4:4 - 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 Chri...
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].
JFB: 2Co 4:5 - For Their blindness is not our fault, as if we had self-seeking aims in our preaching.
Their blindness is not our fault, as if we had self-seeking aims in our preaching.
JFB: 2Co 4:5 - preach . . . Christ . . . the Lord Rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
Rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
Proof that we are true servants of Jesus unto you.
Greek, "By speaking the word, commanded light" (Gen 1:3).
JFB: 2Co 4:6 - 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 C...
In themselves dark.
JFB: 2Co 4:6 - to give the light That is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4).
That is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4).
Answering to "the glory of Christ" (see on 2Co 4:4).
JFB: 2Co 4:6 - 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 ...
JFB: 2Co 4:7 - -- "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 mos...
"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 (Jdg 7:16-20, Jdg 7:22). 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].
JFB: 2Co 4:7 - 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...
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).
JFB: 2Co 4:7 - 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 me...
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.
JFB: 2Co 4:8 - -- Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7).
Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7).
JFB: 2Co 4:8 - 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). "Witho...
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.
JFB: 2Co 4:8 - perplexed, but not in despair Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
JFB: 2Co 4:9 - not forsaken By God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mat 27:46).
By God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mat 27:46).
JFB: 2Co 4:9 - 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 11:3...
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."
JFB: 2Co 4:10 - 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 su...
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; 2Co 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.
JFB: 2Co 4:10 - 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...
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].
JFB: 2Co 4:11 - we which live In the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Rom 8:10-11; see on 2Co 4:10; compare 2Co 5:15). Paul regar...
In the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Rom 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).
JFB: 2Co 4:11 - 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 m...
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 by Him made to manifest life.
JFB: 2Co 4:12 - -- 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 spiri...
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.
JFB: 2Co 4:13 - -- Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
JFB: 2Co 4:13 - the same spirit of faith, according as it, &c. Compare Rom 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), y...
Compare Rom 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" (Psa 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).
At the resurrection (1Co 6:13-14).
The oldest manuscripts have "with Jesus."
Vividly picturing the scene before the eyes (Jud 1:24).
(2Co 1:14; 1Th 2:19-20; 1Th 3:13).
JFB: 2Co 4:15 - For Confirming his assertion "with you" (2Co 4:14), and "life . . . worketh in you" (2Co 4:12).
JFB: 2Co 4:15 - all things Whether the afflictions and labors of us ministers (2Co 4:8-11), or your prosperity (2Co 4:12; 1Co 3:21-22; 1Co 4:8-13).
Whether the afflictions and labors of us ministers (2Co 4:8-11), or your prosperity (2Co 4:12; 1Co 3:21-22; 1Co 4:8-13).
JFB: 2Co 4:15 - 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 numbe...
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; 2Co 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; Psa 18:3; Psa 50:23).
Notwithstanding our sufferings. Resuming 2Co 4:1.
The body, the flesh.
"is wearing away"; "is wasted away" by afflictions.
JFB: 2Co 4:16 - inward man Our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus."
Our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus."
JFB: 2Co 4:16 - is renewed "is being renewed," namely, with fresh "grace" (2Co 4:15), and "faith" (2Co 4:13), and hope (2Co 4:17-18).
"is being renewed," namely, with fresh "grace" (2Co 4:15), and "faith" (2Co 4:13), and hope (2Co 4:17-18).
JFB: 2Co 4:17 - which is but for a moment "Our PRESENT light (burden of) affliction" (so the Greek; compare Mat 11:30), [ALFORD]. Compare "now for a season . . . in heaviness" (1Pe 1:6). The c...
"Our PRESENT light (burden of) affliction" (so the Greek; compare Mat 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."
Rather, "worketh out."
JFB: 2Co 4:17 - 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...
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.
As our aim.
JFB: 2Co 4:18 - things . . . seen "earthly things" (Phi 3:19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by th...
"earthly things" (Phi 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].
JFB: 2Co 4:18 - things . . . not seen Not "the invisible things" of Rom 1:20, but the things which, though not seen now, shall be so hereafter.
Not "the invisible things" of Rom 1:20, but the things which, though not seen now, shall be so hereafter.
JFB: 2Co 4:18 - temporal Rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "...
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."
Clarke -> 2Co 4:1; 2Co 4:1; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:2; 2Co 4:3; 2Co 4:4; 2Co 4:4; 2Co 4:4; 2Co 4:5; 2Co 4:5; 2Co 4:5; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:6; 2Co 4:7; 2Co 4:7; 2Co 4:8; 2Co 4:8; 2Co 4:8; 2Co 4:9; 2Co 4:9; 2Co 4:10; 2Co 4:10; 2Co 4:11; 2Co 4:12; 2Co 4:13; 2Co 4:14; 2Co 4:15; 2Co 4:15; 2Co 4:16; 2Co 4:16; 2Co 4:16; 2Co 4:17; 2Co 4:18
Clarke: 2Co 4:1 - Seeing we have this ministry Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter
Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter
Clarke: 2Co 4:1 - We faint not We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμ...
We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of
Clarke: 2Co 4:2 - But have renounced But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hi...
But have renounced -
Clarke: 2Co 4:2 - Not walking in craftiness Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and c...
Not walking in craftiness -
Clarke: 2Co 4:2 - Nor handling the word of God deceitfully Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their f...
Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc
Clarke: 2Co 4:2 - But by manifestation of the truth But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; c...
But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man’ s wisdom, but in those taught by the Spirit of God
Clarke: 2Co 4:2 - Commending ourselves to every man’ s conscience Commending ourselves to every man’ s conscience - Speaking so that every man’ s conscience shall bear its testimony that we proclaim the t...
Commending ourselves to every man’ s conscience - Speaking so that every man’ s conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man’ s conscience will acknowledge it, though it speak decidedly against his own practices
Clarke: 2Co 4:2 - In the sight of God In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.
In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.
Clarke: 2Co 4:3 - But if our Gospel be hid But if our Gospel be hid - Κεκαλυμμενον· Veiled; he refers to the subject that he had treated so particularly in the conclusion of th...
But if our Gospel be hid -
Clarke: 2Co 4:4 - In whom the god of this world, etc. In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their ...
In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their minds continue in darkness, and are proper subjects for Satan to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, Joh 16:11. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on Joh 12:31, and the concluding observations on Joh 14:30. I must own I feel considerable reluctance to assign the epithet
And as to the expression this world,
Clarke: 2Co 4:4 - Lest the light of the glorious Gospel Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply pro...
Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence
By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind
Clarke: 2Co 4:4 - Who is the image of God Who is the image of God - Christ is called, Heb 1:3, the brightness of God’ s glory, and the express image of his person. See the note at Heb 1...
Clarke: 2Co 4:5 - For we preach not ourselves For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish o...
For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument
Clarke: 2Co 4:5 - But Christ Jesus the Lord But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ, ὁ Χριστος, the same as המשיח hammashiach , th...
But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ,
Clarke: 2Co 4:5 - And ourselves your servants And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular...
And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ’ s sake; for although we by our labor show ourselves to be your servants, yea, your slaves,
Clarke: 2Co 4:6 - For God, who commanded the light to shine out of darkness 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 Darkn...
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
Clarke: 2Co 4:6 - Hath shined in our hearts 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 su...
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
Clarke: 2Co 4:6 - The light of the knowledge 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 πρ...
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
Clarke: 2Co 4:6 - In the face of Jesus 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...
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
Clarke: 2Co 4:7 - But we have this treasure in earthen vessels But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of sh...
But we have this treasure in earthen vessels - The original,
The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law."See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out
Clarke: 2Co 4:7 - That the excellency of the power may be of God; and not of us That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have re...
That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.
Clarke: 2Co 4:8 - We are troubled on every side We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several all...
We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones
1. Troubled on every side, yet not distressed
2. Perplexed, but not in despair
3. Persecuted, but not forsaken. Cast down, but not destroyed
Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race
Clarke: 2Co 4:8 - Troubled on every side, etc. Troubled on every side, etc. - Εν παντι θλιβομενοι . The word θλιβεσθαι, belongs clearly to παλη wrestling. So say...
Troubled on every side, etc. -
1. to gripe, an
2. to throw down, which Hesychius calls
Clarke: 2Co 4:8 - Perplexed, but not in despair Perplexed, but not in despair - Απορουμενοι, αλλ ’ ουκ εξαπορουμενοι . The word απορεισθαι, to be i...
Perplexed, but not in despair -
Clarke: 2Co 4:9 - Persecuted, but not forsaken Persecuted, but not forsaken - Διωκομενοι, αλλ ’ ουκ εγκαταλειπομενοι . The διωκομενοι, pursued, ...
Persecuted, but not forsaken -
Clarke: 2Co 4:9 - Cast down, but not destroyed Cast down, but not destroyed - Καταβαλλομενοι αλλ ’ ουκ απολλυμενοι . This also belongs to wrestlers, where h...
Cast down, but not destroyed -
Clarke: 2Co 4:10 - Always bearing about in the body, etc. Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word,...
Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word, bear his cross, and are ready to offer up our lives for him. There is probably an allusion here to the marks, wounds, and bruises which the contenders in those games got, and continued to carry throughout life
Clarke: 2Co 4:10 - That the life also of Jesus might be made manifest That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be ab...
That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be able to give the fullest demonstration that Jesus is risen again from the dead; and that we are strengthened by him to do all these mighty works.
Clarke: 2Co 4:11 - For we which live For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constant...
For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life - the preserving power, of Christ is manifest in our continual support.
Clarke: 2Co 4:12 - Death worketh in us, etc. Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no da...
Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no danger.
Clarke: 2Co 4:13 - We having the same spirit of faith We having the same spirit of faith - As David had when he wrote Psa 116:10 : I believed, therefore have I spoken: we also believe that we shall rece...
We having the same spirit of faith - As David had when he wrote Psa 116:10 : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God’ s promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.
Clarke: 2Co 4:14 - Knowing that he which raised up the Lord, etc. Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as th...
Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.
Clarke: 2Co 4:15 - For all things are for your sakes For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing i...
For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith
Clarke: 2Co 4:15 - That the abundant grace That the abundant grace - Ἡ χαρις πλεονασασα· The abounding benefit - the copious outpouring of the gifts and graces of the Hol...
That the abundant grace -
Clarke: 2Co 4:16 - For which cause we faint not For which cause we faint not - Ουκ εκκα κουμεν . See on 2Co 4:1 (note). Here we have the same various reading; εγκακουμεν, ...
For which cause we faint not -
Clarke: 2Co 4:16 - But though our outward man But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials ...
But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last
Clarke: 2Co 4:16 - Yet the inward man Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and lif...
Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day
It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before."And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.
Clarke: 2Co 4:17 - For our light affliction, etc. For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as qu...
For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul’ s writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by
St. Chrysostom’ s observations on these words are in his very best manner, and are both judicious and beautiful
"The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying,
Clarke: 2Co 4:18 - While we look not at the things which are seen While we look not at the things which are seen - Μη σκοπουντων . While we aim not at the things which are seen; do not make them our ob...
While we look not at the things which are seen -
But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too."Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.
Calvin: 2Co 4:1 - Having this ministry 1.Having this ministry He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to...
1.Having this ministry He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to the dignity of the gospel. As, therefore, he has been treating of the nature of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such. “Having,” says he, “ this ministry” — that ministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making the mercy of God the reason of his Apostleship, than if he had attributed it to the grace of God. We faint not 423 that is, we are not deficient in our duty, 424 so as not to discharge it with fidelity.
Calvin: 2Co 4:2 - But renounce the hidden things // Not walking in craftiness // But by manifestation of the truth 2.But renounce the hidden things While he commends his own sincerity, 425 he, on the other hand, indirectly reproves the false Apostles, who, while t...
2.But renounce the hidden things While he commends his own sincerity, 425 he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction 426 from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, 427 by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful.
As to himself, he says that he rejects or disdains disguises, because Christ’s face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, (Exo 34:33,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They, 428 on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks.
Not walking in craftiness There can be no doubt, that the false Apostles delighted themselves greatly in the craftiness that Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant. 429 We learn, however, in what estimation Paul holds this appearance of excellence. Craftiness he declares to be unworthy of Christ’s servants.
As to what follows — nor handling deceitfully — I am not sure that this sufficiently brings out Paul’s meaning; for the verb
But by manifestation of the truth He claims to himself this praise — that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has the consciences of all as witnesses of this in the sight of God. As he has placed the manifestation of the truth in contrast with the disguised 432 doctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between the consciences of men and their ears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to the consciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause.
Calvin: 2Co 4:3 - But if our gospel is hid 3.But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he ha...
3.But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge the power of his gospel, and warns them that this is a token of reprobation and ruin. “ Should any one affirm that he does not perceive that manifestation of Christ of which I boast, he clearly shows himself, by this very token, to be a reprobate, 433 for my sincerity in the work of instructing 434 is clearly and distinctly perceived by all that have eyes. Those, therefore, from whom it is hid, must be blind, and destitute of all rational understanding.” The sum is this — that the blindness of unbelievers detracts nothing from the clearness of his gospel; for the sun is not less resplendent, that the blind do not perceive his light. 435
But some one will say that this applies equally to the law, for in itself it is a lamp 436 to guide our feet, (Psa 119:105,) enlightens the eyes, (Psa 19:8,) etc., and is hid only from those that perish. I answer that, when Christ is included in the law, the sun shines forth through the midst of the clouds, so that men have light enough for their use; but when Christ is disjoined from it, there is nothing left but darkness, or a false appearance of light, that dazzles men’s eyes instead of assisting them. It is, however, a token of great confidence, that he ventures to regard as reprobates all that reject his doctrine. It is befitting, however, that all that would be looked upon as ministers of God’s word should be endued with the like confidence, that with a fearless confidence they may unhesitatingly summon all the adversaries of their doctrine to the judgment-seat of God, that they may bring thence a sure condemnation.
Calvin: 2Co 4:4 - Whose minds the god of this world // Lest the light of the glorious gospel of Christ should shine upon them 4.Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. “They do not see,” says he, “the ...
4.Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. “They do not see,” says he, “the sun at mid-day, because the devil has blinded their understandings.” No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ’s true divinity, while they at the same time confessed him to be God, twists the text in this way — “God hath blinded the understandings of this world.” In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans their two first principles. 437 What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans.
We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul’s words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul’s meaning. But what occasion was there for this? For the subterfuge of the Arians was childish — that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere, many are called gods, (1Co 8:5;) but David, on the other hand, sings forth — the gods of the nations are demons. 438 (Psa 96:5.) When, therefore, the devil is called the god of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called the prince of this world. (Joh 14:30.) 439
There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, 440 that Christ’s divine essence is no more proved from his having the appellation God applied to him, than Satan’s is proved from its being applied to him, a cavil of this nature is easily refuted; for Christ is called God without any addition, 441 nay, he is called God blessed for ever. (Rom 9:5.) He is said to be that God who was
in the beginning, before the creation of the world.
(Joh 1:1.)
The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt. 442 The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting the term, as respecting the power. As the power of blinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God’s control — as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God’s benefits for our salvation, so the former execute his wrath. Hence good angels are called powers and principalities, (Eph 3:10,) but it is simply because they exercise the power given them by God. For the same reason Satan is the prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God. An evil spirit from God came upon Saul. (1Sa 16:14.) Again, chastisements through means of evil angels. (Psa 78:49.)
With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but the power is not alike, nor is the manner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satan blinds men, 443 not merely with God’s permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, (1Kg 22:21,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be a
lying spirit in the mouth of all his prophets.
(1Kg 22:22.)
Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to a reprobate mind, (Rom 1:28,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul’s meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil, 444 than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, (2Co 4:3,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief.
Lest the light of the glorious gospel of Christ should shine upon them This serves to confirm what he had said — that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. “For nothing,” says he, “appears in it but Christ, and that not obscurely, but so as to shine forth clearly.” He adds, that Christ is the image of God, by which he intimates that they were utterly devoid of the knowledge of God, in accordance with that statement —
He that knoweth not me knoweth not my Father.
(Joh 14:7.)
This then is the reason, why he pronounced so severe a sentence upon those that had doubts as to his Apostleship — because they did not behold Christ, who might there be distinctly beheld. It is doubtful whether he employed the expression, the gospel of the glory of Christ, as meaning the glorious gospel, agreeably to the Hebrew idiom; or whether he means by it — the gospel, in which Christ’s glory shone forth. The second of these meanings I rather prefer, as having in it more completeness.
When, however, Christ is called the image of the invisible God, this is not meant merely of his essence, as being the “co-essential of the Father,” as they speak, 445 but rather has a reference to us, because he represents the Father to us. The Father himself is represented as invisible, because he is in himself not apprehended by the human understanding. He exhibits himself, however, to us by his Son, and makes himself in a manner visible. 446 I state this, because the ancients, having been greatly incensed against the Arians, insisted more than was befitting on this point — how it is that the Son is inwardly the image of the Father by a secret unity of essence, while they passed over what is mainly for edification — in what respects he is the image of God to us, when he manifests to us what had otherwise been hid in him. Hence the term image has a reference to us, as we shall see again presently 447 The epithet invisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous. 448
Calvin: 2Co 4:5 - For we preach not ourselves // And ourselves your servants 5.For we preach not ourselves Some make this to be an instance of Zeugma, 449 in this manner: We preach not ourselves to be lords, but God’s only...
5.For we preach not ourselves Some make this to be an instance of Zeugma, 449 in this manner: We preach not ourselves to be lords, but God’s only Son, whom the Father has set over all things, to be the one Lord. 450 I do not, indeed, find fault with that interpretation, but as the expression is more emphatic
And ourselves your servants Lest any one should mutter out the objection—”But in the mean time you say many things respecting yourself,” he answers, that he desires nothing farther, than that he should be their servant. “Whatever things I declare respecting myself (so loftily, and boastfully, in your opinion) have this object in view — that I may in Christ serve you advantageously.” It follows, that the Corinthians are excessively proud and ungrateful, if they reject this condition. Nay more, it follows, that they had been previously of a corrupt judgment, inasmuch as they had not perceived his holy affection.
Here, however, all pastors of the Church are admonished as to their state and condition, for by whatever title of honor they may be distinguished, they are nothing more than the servants of believers, and unquestionably, they cannot serve Christ, without serving his Church at the same time. An honorable servitude, it is true, this is, and superior to any principality, 452 but still it is a servitude, so that Christ alone may be elevated to distinction — not encumbered by the shadow of a single rival 453 Hence it is the part of a good pastor, not merely to keep aloof from all desire of domineering, but to regard it as the highest pitch of honor, at which he aspires — that he may serve the people of God. It is the duty of the people, on the other hand, to esteem the servants of Christ first of all on the ground of the dignity of their Master, and then farther on account of the dignity and excellence of their office, that they may not despise those, whom the Lord has placed in so illustrious a station.
Calvin: 2Co 4:6 - God who commanded light to shine out of darkness // Hath shined in our hearts // In the face of Jesus Christ 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...
6.God who commanded light to shine out of darkness I see that this passage may be explained in four different ways. In the first place thus: “God has commanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own nature darkness, He has brought forward the light of His gospel into the world.” Secondly, thus: “God has made the light of the gospel to take the place of the law, which was wrapt up in dark shadows, and thus, He has brought light out of darkness. ” Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle’s intention. The third exposition is that of Ambrose: “When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel.” The fourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: “God, who by his word created light, drawing it, as it were, out of the darkness 454 — that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition, 455 from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one, 456 however, is not unsuitable. Let every one follow his own judgment.
Hath shined in our hearts He speaks of a twofold illumination, which must be carefully observed — the one is that of the gospel, the other is secret, taking place in our hearts. 457 For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel.
In the face of Jesus Christ In the same sense in which he had previously said that Christ is the image of the Father, (2Co 4:4) 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, 1Ti 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. 458 Again we see, that in the word person 459 there is a reference made to us, 460 because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence.
Calvin: 2Co 4:7 - But we have this treasure 7.But we have this treasure Those that heard Paul glorying in such a magnificent strain as to the excellence of his ministry, and beheld, on the othe...
7.But we have this treasure Those that heard Paul glorying in such a magnificent strain as to the excellence of his ministry, and beheld, on the other hand, his person, contemptible and abject in the eyes of the world, might be apt to think that he was a silly and ridiculous person, and might look upon his boasting as childish, while forming their estimate of him from the meanness of his person. 464 The wicked, more particularly, caught hold of this pretext, when they wished to bring into contempt every thing that was in him. What, however, he saw to be most of all unfavorable to the honor of his Apostleship among the ignorant, he turns by an admirable contrivance into a means of advancing it. First of all, he employs the similitude of a treasure, which is not usually laid up in a splendid and elegantly adorned chest, but rather in some vessel that is mean and worthless; 465 and then farther, he subjoins, that the power of God is, by that means, the more illustrated, and is the better seen. “Those, who allege the contemptible appearance of my person, with the view of detracting from the dignity of my ministry, are unfair and unreasonable judges, for a treasure is not the less valuable, that the vessel, in which it is deposited, is not a precious one. Nay more, it is usual for great treasures to be laid up in earthen pots. Farther, they do not consider, that it is ordered by the special Providence of God, that there should be in ministers no appearance of excellence, lest any thing of distinction should throw the power of God into the shade. As, therefore, the abasement of ministers, and the outward contempt of their persons give occasion for glory accruing to God, that man acts a wicked part, who measures the dignity of the gospel by the person of the minister.”
Paul, however, does not speak merely of the universal condition of mankind, but of his own condition in particular. It is true, indeed, that all mortal men are earthen vessels Hence, let the most eminent of them all be selected, and let him be one that is adorned to admiration with all ornaments of birth, intellect, and fortune, 466 still, if he be a minister of the gospel, he will be a mean and merely earthen depository of an inestimable treasure Paul, however, has in view himself, and others like himself, his associates, who were held in contempt, because they had nothing of show.
Calvin: 2Co 4:8 - While we are pressed on every side 8.While we are pressed on every side This is added by way of explanation, for he shows, that his abject condition is so far from detracting from the ...
8.While we are pressed on every side This is added by way of explanation, for he shows, that his abject condition is so far from detracting from the glory of God, that it is the occasion of advancing it. “We are reduced,” says he, “to straits, but the Lord at length opens up for us an outlet; 467 we are oppressed with poverty, but the Lord affords us help. Many enemies are in arms against us, but under God’s protection we are safe. In fine, though we are brought low, so that it might seem as if all were over with us, 468 still we do not perish.” The last is the severest of all. You see, how he turns to his own advantage every charge that the wicked bring against him. 469
Calvin: 2Co 4:10 - The mortification of Jesus // That the life of Jesus 10.The mortification of Jesus 470 He says more than he had done previously, for he shows, that the very thing that the false apostles used as a prete...
10.The mortification of Jesus 470 He says more than he had done previously, for he shows, that the very thing that the false apostles used as a pretext for despising the gospel, was so far from bringing any degree of contempt upon the gospel, that it tended even to render it glorious. For he employs the expression — the mortification of Jesus Christ — to denote everything that rendered him contemptible in the eyes of the world, with the view of preparing him for participating in a blessed resurrection. In the first place, the sufferings of Christ, 471 however ignominious they may be in the eyes of men, have, nevertheless, more of honor in the sight of God, than all the triumphs of emperors, and all the pomp of kings. The end, however, must also be kept in view, that we suffer with him, that we may be glorified together with him. (Rom 8:17.) Hence he elegantly reproves the madness of those, who made his peculiar fellowship with Christ a matter of reproach. At the same time, the Corinthians are admonished to take heed, lest they should, while haughtily despising Paul’s mean and abject appearance, do an injury to Christ himself, by seeking an occasion of reproach 472 in his sufferings, which it becomes us to hold in the highest honor.
The word rendered mortification, 473 is taken here in a different sense from what it bears in many passages of Scripture. For it often means self-denial, when we renounce the lusts of the flesh, and are renewed unto obedience to God. Here, however, it means the afflictions by which we are stirred up to meditate on the termination of the present life. To make the matter more plain, let us call the former the inward mortification, and the latter the outward. Both make us conformed to Christ, the one directly, the other indirectly, so to speak. Paul speaks of the former in Col 3:5, and in Rom 6:6, where he teaches that
our old man is crucified, that we may walk in newness of life
He treats of the second in Rom 8:29, where he teaches, that we were predestinated by God to this end — that we might be conformed to the image of his Son. It is called, however, a mortification of Christ only in the case of believers, because the wicked, in the endurance of the afflictions of this present life, share with Adam, but the elect have participation with the Son of God, so that all those miseries that are in their own nature accursed, are helpful to their salvation. All the sons of God, it is true, have this in common, that they bear about the mortification, of Christ; 474 but, according as any one is distinguished by a larger measure of gifts, he, in that proportion, comes so much the nearer to conformity with Christ in this respect.
That the life of Jesus Here is the best antidote to adversity — that as Christ’s death is the gate of life, so we know that a blessed resurrection will be to us the termination of all miseries, 475 inasmuch as Christ has associated us with himself on this condition, that we shall be partakers of his life, if in this world we submit to die with him.
The sentence that immediately follows may be explained in two ways. If you understand the expression delivered unto death as meaning to be incessantly harassed with persecutions and exposed to dangers, this would be more particularly applicable to Paul, and those like him, who were openly assailed by the fury of the wicked. And thus the expression, for Jesus’ sake, will be equivalent to for the testimony of Christ. (Rev 1:9.) As, however, the expression to be daily delivered unto death, means otherwise — to have death constantly before our eyes, and to live in such a manner, that our life is rather a shadow of death, 476 I have no objection, that this passage, also, should be expounded in such a way as to be applicable to all believers, and that, too, to every one in his order. Paul himself, in Rom 8:36, explains in this manner Psa 44:22. In this way for Christ’s sake would mean — because this condition is imposed upon all his members. Erasmus, however, has rendered it, with not. so much propriety, we who live. The rendering that I have given is more suitable — while we live. For Paul means that, so long as we are in the world, we resemble the dead rather than the living.
Calvin: 2Co 4:12 - Hence death indeed 12.Hence death indeed This is said ironically, because it was unseemly that the Corinthians should live happily, and in accordance with their desire,...
12.Hence death indeed This is said ironically, because it was unseemly that the Corinthians should live happily, and in accordance with their desire, and that they should, free from anxiety, take their ease, while in the mean time Paul was struggling with incessant hardships. 477 Such an allotment would certainly have been exceedingly unreasonable. It was also necessary that the folly of the Corinthians should be reproved, inasmuch as they contrived to themselves a Christianity without the cross, and, not content with this, held in contempt the servants of Christ, because they were not so effeminate. 478 Now as death denotes all afflictions, or a life full of vexations, so also life denotes a condition that is prosperous and agreeable; agreeably to the maxim: “Life is — not to live, but to be well. ” 479
Calvin: 2Co 4:13 - Having the same spirit // As it is written 13.Having the same spirit This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from h...
13.Having the same spirit This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. “Though God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance.” It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. “However my condition,” says he, “may appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith.” Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith 481 to faith itself, because it is a gift of the Holy Spirit.
As it is written What has given occasion for the mistake 482 is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession — not with the oneness of faith, or if you prefer it, it agrees with what follows — not with what goes before, in this way: “Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written, I believed, therefore have I spoken ” Now, this is the commencement of Psa 116:0, 483 where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother 484 of confession. Paul, it is true, stirring himself up to imitate him, 485 exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence 486 For he simply means to say, that believers ought to be magnanimous, and undaunted, in
confessing 487 what they have believed with their heart.
(Rom 10:9.)
Let now our pretended followers of Nicodemus 488 mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom — that they utter, during their whole life, not a single word of right confession.
Calvin: 2Co 4:15 - For all things are for your sakes // That the grace which hath abounded 15.For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these ...
15.For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this — that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy.
That the grace which hath abounded That agreement 489 between the members of Christ he now commends on the ground of the fruit that springs from it — its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously — that,
while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc.,
(2Co 4:8,)
and in fine, that he had a deliverance continually afforded him from every kind of evil 490 This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther — namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God’s gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks.
Calvin: 2Co 4:16 - For which cause we faint not // Though our outward man 16.For which cause we faint not 491 He now, as having carried his point, rises to a higher confidence than before. “There is no cause,” says he, ...
16.For which cause we faint not 491 He now, as having carried his point, rises to a higher confidence than before. “There is no cause,” says he, “ why we should lose heart, or sink down under the burden of the cross, the issue of which is not merely so desirable to myself, but is also salutary to others.” Thus he exhorts the Corinthians to fortitude by his own example, should they happen at any time to be similarly afflicted. Farther, he beats down that insolence, in which they in no ordinary degree erred, inasmuch as under the influence of ambition, they held a man in higher estimation, the farther he was from the cross of Christ.
Though our outward man The outward man, some improperly and ignorantly confound with the old man, for widely different from this is the old man, of which we have spoken in Rom 4:6. Chrysostom, too, and others restrict it entirely to the body; but it is a mistake, for the Apostle intended to comprehend, under this term, everything that relates to the present life. As he here sets before us two men, so you must place before your view two kinds of life — the earthly and the heavenly. The outward man is the maintenance of the earthly life, which consists not merely in the flower of one’s age, (1Co 7:36,) and in good health, but also in riches, honors, friendships, and other resources. 492 Hence, according as we suffer a diminution or loss of these blessings, which are requisite for keeping up the condition of the present life, is our outward man in that proportion corrupted. For as we are too much taken up with the present life, so long as everything goes on to our mind, the Lord, on that account, by taking away from us, by little and little, the things that we are engrossed with, calls us back to meditate on a better life. Thus, therefore, it is necessary, that the condition of the present life should decay, 493 in order that the inward man may be in a flourishing state; because, in proportion as the earthly life declines, does the heavenly life advance, at least in believers. For in the reprobate, too, the outward man decays, 494 but without anything to compensate for it. In the sons of God, on the other hand, a decay of this nature is the beginning, and, as it were, the cause of production. He says that this takes place daily, because God continually stirs us up to such meditation. Would that this were deeply seated in our minds, that we might uninterruptedly make progress amidst the decay of the outward man!
Calvin: 2Co 4:17 - Momentary lightness // Worketh out an eternal weight 17.Momentary lightness As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influen...
17.Momentary lightness As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influenced much more by present feeling than by the hope of heavenly blessings, Paul on that account admonishes us, that the afflictions and vexations of the pious have little or nothing of bitterness, if compared with the boundless blessings of everlasting glory. He had said, that the decay of the outward man ought to occasion us no grief, inasmuch as the renovation of the inward man springs out of it. As, however, the decay is visible, and the renovation is invisible, Paul, with the view of shaking us off from a carnal attachment to the present life, draws a comparison between present miseries and future felicity. Now this comparison is of itself abundantly sufficient for imbuing the minds of the pious with patience and moderation, that they may not give way, borne down by the burden of the cross. For whence comes it, that patience is so difficult a matter but from this, — that we are confounded on having experience of evils for a brief period, 495 and do not raise our thoughts higher? Paul, therefore, prescribes the best antidote against your sinking down under the pressure of afflictions, when he places in opposition to them that future blessedness which is laid up for thee in heaven. (Col 1:5.) For this comparison makes that light which previously seemed heavy, and makes that brief and momentary which seemed of boundless duration.
There is some degree of obscurity in Paul’s words, for as he says, With hyperbole unto hyperbole, 496 so the Old Interpreter, and Erasmus 497 have thought that in both terms the magnitude of the heavenly glory, that awaits believers is extolled; or, at least, they have connected them with the verb worketh out. To this I have no objection, but as the distinction that I have made is also not unsuitable, I leave it to my readers to make their choice.
Worketh out an eternal weight Paul does not mean, that this is the invariable effect of afflictions; for the great majority are most miserably weighed down here with evils of every kind, and yet that very circumstance is an occasion of their heavier destruction, rather than a help to their salvation. As, however, he is speaking of believers, we must restrict exclusively to them what is here stated; for this is a blessing from God that is peculiar to them — that they are prepared for a blessed resurrection by the common miseries of mankind.
As to the circumstance, however, that Papists abuse this passage, to prove that afflictions are the causes of our salvation, it is exceedingly silly; 498 unless, perhaps, you choose to take causes in the sense of means, (as they commonly speak.) We, at least, cheerfully acknowledge, that
we must through many tribulations 499
enter into the kingdom of heaven, (Act 14:22,)
and as to this there is no controversy. While, however, our doctrine is, that the momentary lightness of afflictions worketh out in us an eternal weight 500 of life, for this reason, that all the sons of God are
predestinated to be conformed to Christ, (Rom 8:29,)
in the endurance of the cross, and in this manner are prepared for the enjoyment of the heavenly inheritance, which they have through means of God’s gracious adoption; Papists, on the other hand, imagine that they are meritorious works, 501 by which the heavenly kingdom is acquired.
I shall repeat it again in a few words. We do not deny that afflictions are the path by which the heavenly kingdom is arrived at, but we deny that by afflictions we merit the inheritance, 502 which comes to us in no other way than through means of God’s gracious adoption. Papists, without consideration, seize hold of one little word, with the view of building upon it a tower of Babel, (Gen 11:9,) — that the kingdom of God is not an inheritance procured for us by Christ, but a reward that is due to our works. For a fuller solution, however, of this question, consult my Institutes. 503
Calvin: 2Co 4:18 - While we look not While we look not Mark what it is, that will make all the miseries of this world easy to be endured, — if we carry forward our thoughts to the etern...
While we look not Mark what it is, that will make all the miseries of this world easy to be endured, — if we carry forward our thoughts to the eternity of the heavenly kingdom. For a moment is long, if we look around us on this side and on that; but, when we have once raised our minds heavenward, a thousand years begin to appear to us to be like a moment. Farther, the Apostle’s words intimate, that we are imposed upon by the view of present things, because there is nothing there that is not temporal; and that, consequently, there is nothing for us to rest upon but confidence in a future life. Observe the expression, looking at the things which are unseen, 504 for the eye of faith penetrates beyond all our natural senses, and faith is also on that account represented as a looking at things that are invisible. (Heb 11:1.)
Defender: 2Co 4:4 - god of this world The "god of this world ['age']" is Satan. In Joh 12:31, Jesus called him "the prince of this world" (Joh 14:30), and John noted that "the whole world ...
The "god of this world ['age']" is Satan. In Joh 12:31, Jesus called him "the prince of this world" (Joh 14:30), and John noted that "the whole world lieth in wickedness [literally 'the wicked one']" (1Jo 5:19). When even brilliant intellectuals seem unable to understand and accept the easy-to-understand gospel of Christ, especially His works of creation and redemption, it is because their minds have been blinded to these wonderful truths. We must pray for God "to open their eyes, and to turn them from darkness to light, and from the power of Satan to God" (Act 26:18)."
Defender: 2Co 4:6 - out of darkness Paul here draws a beautiful analogy of our new creation in Christ to His primeval creation of the world. Both we and the world were initially born in ...
Paul here draws a beautiful analogy of our new creation in Christ to His primeval creation of the world. Both we and the world were initially born in darkness - we in spiritual darkness, through innate sin, and the world in physical darkness (Gen 1:2). Then, as God called for physical light to "divide" the darkness (Gen 1:3-5), so He has divided the darkness in our hearts by the spiritual illumination of Him who is "the light of the world" (Joh 8:12). Yet, just as there continues to be a "conflict" between day and night, there also continues a battle in our souls between the old darkness and the new light. However, in the age to come, "there shall be no night there" (Rev 21:25), and thenceforth, we always "shall walk in the light of it" (Rev 21:24), having been made "like him; for we shall see him as he is" (1Jo 3:2)."
Defender: 2Co 4:13 - as it is written The comfort of the psalmist in his afflictions was faith in God's Word, and Paul testified the same of himself (Psa 116:10)."
The comfort of the psalmist in his afflictions was faith in God's Word, and Paul testified the same of himself (Psa 116:10)."
Defender: 2Co 4:17 - light affliction Paul's afflictions were hardly "light" by human standards (2Co 11:23-33). These were only momentary in the scales of eternity and were "light" in comp...
Paul's afflictions were hardly "light" by human standards (2Co 11:23-33). These were only momentary in the scales of eternity and were "light" in comparison to the "weight" of glory yet to come (Rom 8:18)."
TSK: 2Co 4:1 - seeing // as // we faint not seeing : 2Co 3:6, 2Co 3:12, 2Co 5:18; Eph 3:7, Eph 3:8
as : 1Co 7:25; 1Ti 1:13; 1Pe 2:10
we faint not : 2Co 4:16; Isa 40:30; Gal 6:9; Eph 3:13; Phi 4:...
TSK: 2Co 4:2 - renounced // dishonesty // not // by renounced : 1Co 4:5
dishonesty : or, shame, Rom 1:16, Rom 6:21; Eph 5:12
not : 2Co 1:12, 2Co 2:17, 2Co 11:3, 2Co 11:6, 2Co 11:13-15; Eph 4:14; 1Th 2:3...
TSK: 2Co 4:3 - our // it is our : Rom 2:16; 1Th 1:5; 1Ti 1:11
it is : 2Co 4:4, 2Co 2:15, 2Co 2:16, 2Co 3:14; Mat 11:25; 1Co 1:18; 2Th 2:9-11
TSK: 2Co 4:4 - the god // blinded // lest // the image // shine the god : Mat 4:8, Mat 4:9; Joh 12:31, Joh 12:40, Joh 14:30, Joh 16:11; 1Co 10:20; Eph 2:2, Eph 6:12; 1Jo 5:19 *Gr: Rev 20:2, Rev 20:3
blinded : 2Co 3...
the god : Mat 4:8, Mat 4:9; Joh 12:31, Joh 12:40, Joh 14:30, Joh 16:11; 1Co 10:20; Eph 2:2, Eph 6:12; 1Jo 5:19 *Gr: Rev 20:2, Rev 20:3
blinded : 2Co 3:14; 1Ki 22:22; Isa 6:10; Joh 12:40
lest : 2Co 4:6, 2Co 3:8, 2Co 3:9, 2Co 3:11, 2Co 3:18; Joh 8:12, Joh 12:35; Act 26:18; Col 1:27; 1Ti 1:11; Tit 2:13
the image : Joh 1:14, Joh 1:18, Joh 12:45, Joh 14:9, Joh 14:10, Joh 15:24; Phi 2:6; Col 1:15; Heb 1:3
shine : 2Co 4:6; Psa 50:2; Isa 60:1, Isa 60:2; 2Pe 1:19; 1Jo 2:8
TSK: 2Co 4:5 - we // Christ // and we : Mat 3:11; Joh 1:21-23, Joh 3:27-31, Joh 7:18; Act 3:12, Act 3:13, Act 8:9, Act 8:10, Act 10:25, Act 10:26; Act 14:11-15; Rom 15:17, Rom 15:18; 1C...
we : Mat 3:11; Joh 1:21-23, Joh 3:27-31, Joh 7:18; Act 3:12, Act 3:13, Act 8:9, Act 8:10, Act 10:25, Act 10:26; Act 14:11-15; Rom 15:17, Rom 15:18; 1Co 1:13-15, 1Co 1:23, 1Co 3:5, 1Co 3:6, 1Co 10:33; Phi 1:15; 1Th 2:5, 1Th 2:6; Tit 1:11; 1Pe 5:2-5; 2Pe 2:3
Christ : 2Co 1:19; Mat 23:8; Act 2:36, Act 5:31, Act 10:36; Rom 14:8, Rom 14:9; 1Co 1:23, 1Co 2:2, 1Co 8:6; 1Co 12:3, 1Co 15:47; Phi 2:11
and : 2Co 1:24, 2Co 5:14, 2Co 5:15; Mat 20:25-27; Luk 22:25, Luk 22:26; Joh 13:14, Joh 13:15; Rom 15:1, Rom 15:2; 1Co 9:19-23; Gal 5:13; 2Ti 2:10
TSK: 2Co 4:6 - who // hath // shined // the light // in the who : Gen 1:3, Gen 1:14, Gen 1:15; Psa 74:16, Psa 136:7-9; Isa 45:7
hath : Gr. is he who hath
shined : Eph 1:17, Eph 5:8; 2Pe 1:19
the light : 2Co 4:4...
who : Gen 1:3, Gen 1:14, Gen 1:15; Psa 74:16, Psa 136:7-9; Isa 45:7
hath : Gr. is he who hath
shined : Eph 1:17, Eph 5:8; 2Pe 1:19
the light : 2Co 4:4, 2Co 3:18; Exo 33:18-23, Exo 34:5-7; Psa 63:2, Psa 90:16; Isa 6:1-3, Isa 35:2, Isa 40:5; Isa 60:2; Joh 11:40; Act 7:55, Act 7:56; 1Pe 2:9
in the : Luk 10:22; Joh 1:14, Joh 12:41, Joh 14:9, Joh 14:10; Phi 2:6; Col 1:15; Heb 1:3; 1Pe 1:12
TSK: 2Co 4:7 - this // in // that this : 2Co 4:1, 2Co 6:10; Mat 13:44, Mat 13:52; Eph 3:8; Col 1:27, Col 2:3
in : 2Co 5:1, 2Co 10:10; Jdg 7:13, Jdg 7:14, Jdg 7:16-20; Lam 4:2; 1Co 1:28...
this : 2Co 4:1, 2Co 6:10; Mat 13:44, Mat 13:52; Eph 3:8; Col 1:27, Col 2:3
in : 2Co 5:1, 2Co 10:10; Jdg 7:13, Jdg 7:14, Jdg 7:16-20; Lam 4:2; 1Co 1:28, 1Co 4:9-13; Gal 4:13, Gal 4:14; 2Ti 2:20
that : 2Co 3:5, 2Co 3:6, 2Co 12:7-9, 2Co 13:4; 1Co 2:3-5; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:8, Eph 2:9; Col 2:12; 1Th 1:5
TSK: 2Co 4:8 - troubled // yet // not in despair troubled : 2Co 1:8-10, 2Co 6:4, 2Co 7:5, 2Co 11:23-30
yet : 2Co 4:16, 2Co 4:17, 2Co 12:10; 1Sa 28:15, 1Sa 30:6; Psa 56:2, Psa 56:3; Pro 14:26, Pro 18:...
troubled : 2Co 1:8-10, 2Co 6:4, 2Co 7:5, 2Co 11:23-30
yet : 2Co 4:16, 2Co 4:17, 2Co 12:10; 1Sa 28:15, 1Sa 30:6; Psa 56:2, Psa 56:3; Pro 14:26, Pro 18:10; Rom 5:3-5; Rom 8:35-37; Jam 1:2-4; 1Pe 1:6, 1Pe 1:7, 1Pe 4:12-14
not in despair : or, not altogether without help, or means, 1Sa 31:4; Job 2:9, Job 2:10; Psa 37:33; Joh 14:18; 1Co 10:13
TSK: 2Co 4:9 - but // cast but : Psa 9:10, Psa 22:1, Psa 37:25, Psa 37:28; Isa 62:4; Heb 13:5
cast : 2Co 7:6; Job 5:17-19, Job 22:29; Psa 37:24, Psa 42:5, Psa 42:11; Isa 43:2
TSK: 2Co 4:10 - bearing // that bearing : 2Co 1:5, 2Co 1:9; Rom 8:17, Rom 8:18; Gal 6:17; Phi 3:10,Phi 3:11; Col 1:24
that : 2Co 13:4; Joh 14:19; Act 18:9, Act 18:10; Rom 8:17; 2Ti 2...
TSK: 2Co 4:11 - are alway // our are alway : Psa 44:22, Psa 141:7; Rom 8:36; 1Co 15:31, 1Co 15:49
our : 2Co 5:4; Rom 8:11; 1Co 15:53, 1Co 15:54
TSK: 2Co 4:12 - death death : 2Co 12:15, 2Co 13:9; Act 20:24; 1Co 4:10; Phi 2:17, Phi 2:30; 1Jo 3:16
TSK: 2Co 4:13 - the same // I believed // we also the same : Act 15:11; Rom 1:12; 1Co 12:9; Heb. 11:1-40; 2Pe 1:1
I believed : Psa 116:10
we also : 2Co 3:12; Pro 21:28
TSK: 2Co 4:14 - that // shall present that : 2Co 5:1-4; Isa 26:19; Joh 11:25, Joh 11:26; Rom 8:11; 1Co 6:14, 1Co 15:20-22; 1Th 4:14
shall present : 2Co 11:2; Eph 5:27; Col 1:22, Col 1:28; ...
TSK: 2Co 4:15 - all // the abundant all : 2Co 1:4-6; Rom 8:28; 1Co 3:21-23; Col 1:24; 2Ti 2:10
the abundant : 2Co 1:11, 2Co 8:19, 2Co 9:11, 2Co 9:12; Psa 50:14, Psa 50:23; Gal 1:24; Eph ...
TSK: 2Co 4:16 - we // though // the // is // day by we : 2Co 4:1; Psa 27:13, Psa 119:81; Isa 40:29; 1Co 15:58
though : 2Co 12:15; Job 19:26, Job 19:27; Psa 73:26; Isa 57:1, Isa 57:2; Mat 5:29, Mat 5:30
...
TSK: 2Co 4:17 - our // worketh // far our : 2Co 11:23-28; Psa 30:5; Isa 54:8; Act 20:23; Rom 8:18, Rom 8:34, Rom 8:37; 1Pe 1:6, 1Pe 4:7; 1Pe 5:10
worketh : Psa 119:67, Psa 119:71; Mat 5:12...
our : 2Co 11:23-28; Psa 30:5; Isa 54:8; Act 20:23; Rom 8:18, Rom 8:34, Rom 8:37; 1Pe 1:6, 1Pe 4:7; 1Pe 5:10
worketh : Psa 119:67, Psa 119:71; Mat 5:12; Rom 5:3-5; Phi 1:19; 2Th 1:4, 2Th 1:6; Heb 12:10,Heb 12:11; Jam 1:3, Jam 1:4, Jam 1:12
far : 2Co 3:18; Gen 15:1; Psa 31:19, Psa 73:24; Isa 64:4; Luk 6:23; Rom 2:7; 1Co 2:9; 1Pe 1:7, 1Pe 1:8, 1Pe 5:10; 1Jo 3:2; Jud 1:24
TSK: 2Co 4:18 - we // for we : 2Co 5:7; Rom 8:24, Rom 8:25; Heb 11:1, Heb 11:25-27, Heb 12:2, Heb 12:3
for : Mat 25:46; Lev 16:25, Lev 16:26; 2Th 2:16; 1Jo 2:16, 1Jo 2:17, 1Jo ...
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Poole: 2Co 4:1 - -- 2Co 4:1,2 Paul declareth his unwearied zeal and integrity in
preaching the gospel,
2Co 4:3-6 so that if any see not the truth of it, it must be ...
2Co 4:1,2 Paul declareth his unwearied zeal and integrity in
preaching the gospel,
2Co 4:3-6 so that if any see not the truth of it, it must be owing
to their corrupt hearts, not to want of clear light.
2Co 4:7-11 The weakness and sufferings he was exposed to
redounded to the praise of God’ s power.
2Co 4:12-18 That which animated him in undergoing them for the
church’ s sake, was the assurance of a more exceeding
and eternal reward.
It is the opinion of Beza, that the traducers of this great apostle took advantage from his great trials and afflictions, by reason of them, to conclude him no such man as he was by some represented; and that the apostle upon that takes advantage to magnify his office. God (saith he) having intrusted us with so glorious a ministration, as I have proved that of the gospel to be, according to the measure and proportion of gifts and graces which God hath bestowed upon us, or by reason of that infinite grace and mercy which God hath showed us, in calling us to so honourable a station and office, though we meet with many adversaries, many afflictions, many difficulties, yet we bear up and sink not under them, nor faint in our spirits because of them.
Poole: 2Co 4:2 - But have renounced the hidden things of dishonesty // Not walking in craftiness // Nor handling the word of God deceitfully // But by manifestation of the truth commending ourselves to every man’ s conscience in the sight of God But have renounced the hidden things of dishonesty though we be exposed to many sorrows and sufferings, it is not for any dishonest or unwarrantable ...
But have renounced the hidden things of dishonesty though we be exposed to many sorrows and sufferings, it is not for any dishonest or unwarrantable behaviour amongst men; nay, we have not only declined openly dishonest actions, but any secret or hidden dishonest behaviour. Possibly he reflecteth upon those, whether teachers or others in this church, who, though they behaved themselves very speciously in their more external conversation, yet it was a shame to speak what things were done of them in secret. We (saith the apostle) have renounced all secret, dishonest, shameful actions.
Not walking in craftiness it hath not been our design to carry ourselves craftily, to cheat people with a fair outside and external demeanour.
Nor handling the word of God deceitfully nor in our ministry have we cheated and deceived people, instead of instructing them in the truth; crying: Peace, peace, when God hath said: There is no peace to the wicked, and tempering our discourses to all men’ s humours, not speaking right things, but smooth things.
But by manifestation of the truth commending ourselves to every man’ s conscience in the sight of God: our business, in the course of our ministry, hath been to commend ourselves to every man’ s conscience, as in the sight of God, by manifesting to them the truth of God.
Poole: 2Co 4:3 - -- The apostle calls the gospel his gospel, because of his instrumentality in the promoting and publishing of it. His meaning is: If the doctrine of...
The apostle calls the gospel his gospel, because of his instrumentality in the promoting and publishing of it. His meaning is: If the doctrine of the gospel, which I am an instrument to preach, be hidden, so as there yet be any souls that do not understand, receive, and believe it, the fault is not in the word we preach, nor yet in our preaching of it, (which hath been in all simplicity and plainness, without craftiness or deceit), but in themselves, who favour and indulge their lusts to that degree, as that they deserve to be lost, or are at present in their sinful state; in which sense all men are in the parables compared to the lost sheep, or lost goats; and Christ is said to have come to seek and to save those that are lost. Men, mad upon their lusts, may not understand the doctrine of the gospel which we preach; but others understand and believe it. I had rather understand the term lost in this sense, than as expressing reprobates; for it seemeth something harsh to make this phrase to signify that God had no more in Corinth at this time that belonged to the election of grace, than those that were already converted; or that all those that were at this time hypocrites in this famous church, were such as perished eternally. Yet the words of the next verse seem rather to favour their notion, who by lost here understand reprobates.
Poole: 2Co 4:4 - believe not // lest the light of the glorious gospel of Christ, who is the image of God Though some, by the god of this world understand the true and living God, the Lord of heaven and earth; yet the notion of the most interpreters, th...
Though some, by the god of this world understand the true and living God, the Lord of heaven and earth; yet the notion of the most interpreters, that it is the devil who is here called the god of this world, because he ruleth over the greatest part of the world, and they are his servants and slaves, is most consonant to Scripture: for though we no where else find him called the god of this world, yet our Saviour twice calls him the prince of this world, Joh 12:31 14:30 ; and our apostle, Eph 2:2 , calls him the prince of the power of the air. The effect also doth more properly belong to the devil, than unto God, who no otherwise blindeth the eyes of them than either permissively, by suffering them to shut their own eyes, or judicially. And the apostle declares, that those who are so blinded are such persons as
believe not He further declareth the end of the devil’ s agency in blinding men’ s eyes with errors, malice, and prejudice,
lest the light of the glorious gospel of Christ, who is the image of God the express image of his person, (considered as to his Divine nature),
should shine unto them that is, into their hearts.
Poole: 2Co 4:5 - For we preach not ourselves // But // your servants For we preach not ourselves: for a man to preach himself, is to preach the devices and imaginations of his own heart, instead of the revealed will of...
For we preach not ourselves: for a man to preach himself, is to preach the devices and imaginations of his own heart, instead of the revealed will of God; to make his discourses the evomitions of his own lusts and passions; or to make himself the end of his preaching; preaching merely for filthy lucre sake, or to supply himself with bread, or for the ostentation of his own wit, and learning, and parts.
But we preach Christ Jesus the Lord we preach what he hath commanded us to preach, and he is the subject of our discourses; we either preach what Christ is, or declare in our preaching what he hath done and suffered for sinners, or what he hath commanded us to do in order to our and your obtaining of life and salvation through him. And in our preaching, though in the first place we are Christ’ s servants, who hath commanded us to go and preach, and who is the subject matter of our preaching, and whose honour and glory is the end of all our preaching; yet we are also
your servants: really so, not in that we serve your lusts and humours, and speak smooth things, Such as may be pleasing to your humours; but
for Jesus’ sake because in revealing the will of God to you, and in publishing the grace of the gospel to you, we do you the highest service we can in your eternal concerns.
Poole: 2Co 4:6 - In the face of Jesus Christ 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...
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.
Poole: 2Co 4:7 - That the excellency of the power may be of God, and not of us By the treasure here mentioned, the apostle meaneth either his ministration, or apostolical office, which he before had proved glorious, more glori...
By the treasure here mentioned, the apostle meaneth either his ministration, or apostolical office, which he before had proved glorious, more glorious than that of the law; or else, that light of the knowledge of the glory of God, which (as he had before said) God had made to shine into their hearts in the face of Jesus Christ. This treasure (saith he) we, even we that are the apostles of the Lord, have in our souls, which are clothed with bodies; and these not made of iron, or stone, or any other matter not capable of impressions of violence, but made of earth, like earthen pots or shells, that easily receive impressions of violence, and are presently broken in pieces.
That the excellency of the power may be of God, and not of us that the world may see, that whatsoever powerful effects are wrought by us, they are the work of the excellent power of God; not done by us, but by him; that he, not we, might have all the glory.
Poole: 2Co 4:8 - We are troubled on every side // yet not distressed // We are perplexed // but not in despair We are troubled on every side we are many ways, indeed every way, afflicted, afflicted with all sorts of afflictions;
yet not distressed but yet we...
We are troubled on every side we are many ways, indeed every way, afflicted, afflicted with all sorts of afflictions;
yet not distressed but yet we are not like persons cooped up into a strait place, so as they are not able to turn them, nor know which way to move (so the word signifies).
We are perplexed the word signifies doubting, uncertain what shall become of us, or how God will dispose of us; full of anxious, troublesome thoughts about what shall be our lot in the world;
but not in despair but yet not despairing of the help, presence, support, and assistance of God.
Poole: 2Co 4:9 - Persecuted // but // Cast down // but not destroyed Persecuted violently pursued and prosecuted by such as are the adversaries of the gospel, and enemies to our Lord Jesus, because of our profession of...
Persecuted violently pursued and prosecuted by such as are the adversaries of the gospel, and enemies to our Lord Jesus, because of our profession of him, and preaching his gospel;
but yet not forsaken of God, nor wholly of men; God, by the inward influences of his Holy Spirit, supporting, upholding, and comforting us; and also, by his providence, raising us up some friends that stick by us.
Cast down either in our own thoughts, (as it is the nature of worldly troubles and afflictions to sink men’ s thoughts), or cast down by the violence of men, thrown to the earth;
but not destroyed but yet we live, and are by the mighty power of God preserved, that we are not utterly destroyed.
Poole: 2Co 4:10 - -- A Christian beareth about with him the dying of the Lord Jesus in his mind and soul, while he fetches strength from it to deaden his heart unto sin...
A Christian beareth about with him the dying of the Lord Jesus in his mind and soul, while he fetches strength from it to deaden his heart unto sin; being buried with Christ into death, and planted in the likeness of his death; having his old man crucified with him, that the body of sin might be destroyed, that henceforth he may not serve sin, Rom 6:4-6 . He also beareth about with him the dying of the Lord Jesus in his body; either in a representation, while in his sufferings he is made conformable to the death of Christ, Phi 3:10 ; or in his own real sufferings, which he calleth the dying of the Lord Jesus, because they were for Christ’ s sake, and because Christ sympathizeth with them therein, he being afflicted in all their afflictions; yea, and Christ (as the apostle expresseth it, Phi 1:20 ), is magnified in their body, by death, as well as by life. This the apostle tells us he did, that the life also of Jesus might be made manifest in his body: by the life of Christ must be here understood, either the resurrection of Christ, and that life which he now liveth in heaven with his Father; or that quickening power of the Spirit of Christ, which then mightily showeth itself in believers, when they are not overwhelmed by the waters of affliction, nor conquered by their sufferings; but in, and over all, are more than conquerors, through that mighty power of Christ which showeth forth itself in them: or (as some think) that lively virtue and power of Christ, which showeth itself in the efficacy of the apostles’ ministry; by which so many thousands of souls were brought in to Christ, which was not the effect of their own virtue, but of the life of Christ manifested in their body. But the apostle having before spoken of his sufferings, it seems best interpreted of that living power put forth by Christ, in upholding the earthly vessels of his apostles, notwithstanding all the knocks they met with, to carry about that heavenly treasure with which God had intrusted them.
Poole: 2Co 4:11 - are always delivered unto death // That the life also of Jesus might be made manifest in our mortal flesh We who are yet alive, as having breath still in our bodies; in another sense we do not live, viz. as life signifies prosperity and happiness; for we...
We who are yet alive, as having breath still in our bodies; in another sense we do not live, viz. as life signifies prosperity and happiness; for we
are always delivered unto death that is, under continual threats and dangers of death, so that we have always the sentence of death in ourselves;
for Jesus’ sake for our owning, preaching, and professing Christ, and the doctrine of the gospel. We are not delivered to death for evil doing, nor merely as innocent persons, but for well doing; and that in the noblest sense, for obeying the commands and for publishing the gospel of Christ.
That the life also of Jesus might be made manifest in our mortal flesh and the infinitely wise providence of God permitteth this, that he might make manifest in our mortal flesh, that Christ is risen from the dead, and liveth for ever, making intercession for us; and, as a living Head, giving necessary influences of strength, support, and comfort, as to all those who are his members, so more particularly to us, who are some of the principal members of that mystical body, of which he is the Head. So that our sufferings are so far from being an evidence against the truth of our doctrine and of our ministration, that they are rather an evidence of the truth of both; as testifying, that he whom we preach, having died for our sins, is also risen for our justification, and exalted at the right hand of God; from whence he dispenseth his spiritual influences, as to the souls of all his people, so to our souls in particular, by which we are enabled, without fainting, to suffer such things with boldness, courage, and patience.
Poole: 2Co 4:12 - life You see the difference between us and you; either the real difference, or the fancied difference. We are killed all the day long, in deaths often, d...
You see the difference between us and you; either the real difference, or the fancied difference. We are killed all the day long, in deaths often, delivered to death always; you are rich, and full, and want nothing;
life that is, security, happiness, and prosperity, attends you. Or the fancied difference: You bless yourselves, that you are not in so much jeopardy as we are, and some of you are ready to curse us, because vipers stick to our hands, and we are in continually renewed and repeated troubles. Very good interpreters think these words a smart ironical expression, by which the apostle reflecteth upon a party in this church, who from his sufferings concluded against the truth of his doctrine, or his favour with God; and for themselves, because of their immunity and freedom from such sufferings. Others think the sense this, our death is your life; our sufferings are your spiritual advantage.
Poole: 2Co 4:13 - The same spirit of faith // We having the same faith The same spirit of faith signifieth the same faith, or faith proceeding from the same spirit; thus, Isa 11:2 , the spirit of wisdom and understandin...
The same spirit of faith signifieth the same faith, or faith proceeding from the same spirit; thus, Isa 11:2 , the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, signifieth wisdom, understanding, counsel, might, knowledge, &c. It is a question whom the apostle meaneth when he saith:
We having the same faith Some think he meaneth the saints under the Old Testament, whose faith was the same with the faith of believers under the New Testament; and that which guideth them to that interpretation, is the apostle’ s following quotation out of Psa 116:10 . But the scope of the quotation seemeth to be, to prove that all good men will speak as they believe; they therefore seem better to interpret the text, that make this the sense of it: Though God, in the wisdom of his providence, hath assigned us in this world a different lot from you, that you are full, we empty; you in prosperity, we in adversity; yet we are partakers of the same faith with you, and are acted from the same spirit that you are: and as David’ s spirit guided him to a profession of his faith, and a speaking what he believed; so we also speak, and must speak, according to what we believe. And this is manifestly the sense of the words, if we consider what followeth in the next verse.
Poole: 2Co 4:14 - -- Knowing that God the Father, who raised up the Lord Jesus from the dead, as the first-fruits of them that sleep, shall likewise, by the virtue of hi...
Knowing that God the Father, who raised up the Lord Jesus from the dead, as the first-fruits of them that sleep, shall likewise, by the virtue of his resurrection, and by a power flowing from him, as now alive, and sitting at the right hand of God, quicken our mortal bodies; that both our souls and bodies may be presented with you, to be both eternally glorified: this maketh us that we do not fear death, but are unconcerned, although by wicked men we every day be delivered to it, and brought within the danger and sight of it; still the resurrection of Christ is made the foundation of our resurrection, and a firm ground for our faith of it. And we are from this text confirmed in the truth of this, that although the lot of God’ s people in this life be very different, (some are poor, some rich, some in prosperity, some in adversity, and encompassed with sorrows and afflictions), yet if they have all the same faith, they shall all meet in the resurrection, and shall, by Christ, be all presented unto God as persons redeemed by him, and washed with his blood, and who shall be glorified together.
Poole: 2Co 4:15 - All things // are for your sakes // the thanksgiving of many All things that Christ hath done and suffered, his death, and his resurrection from the dead, and all things that I have done or suffered, all
are f...
All things that Christ hath done and suffered, his death, and his resurrection from the dead, and all things that I have done or suffered, all
are for your sakes that the greater benefit it be which you receive from God, the greater praise, honour, and glory might redound to him by
the thanksgiving of many for God can be no otherwise glorified by us, than by the predicating of his mercy and goodness, and the praising of hint for the mercies which we receive from him. The more God doth good unto, the more honour, praise, and glory redoundeth to his name.
Poole: 2Co 4:16 - -- Because of this double advantage which accrueth from our sufferings, viz. the furthering of the good of your souls, and the promoting the glory of G...
Because of this double advantage which accrueth from our sufferings, viz. the furthering of the good of your souls, and the promoting the glory of God from the thanksgivings of many, though we suffer many harsh and bitter things, yet we do not faint nor sink under the burden of our trials; but though, as to our outward, nan, we are every day dying persons, daily decaying as to the strength, and vigour, and prosperity of our outward man, yet the strength and comfort of our souls and spirits reneweth day by day; we are every day stronger and stronger as to the managing of our spiritual fight, and every day more cheered and comforted in our holy course.
Poole: 2Co 4:17 - light // weight of glory // but for a moment The apostle in these words wonderfully lesseneth his own, and the rest of the apostles’ , and all other Christians’ sufferings for the go...
The apostle in these words wonderfully lesseneth his own, and the rest of the apostles’ , and all other Christians’ sufferings for the gospel: he calleth them
light not that they were so in themselves, but with respect to that
weight of glory which he mentioneth in the latter part of the verse: he calleth them momentary,
but for a moment with reference to that eternity which is mentioned. The afflictions are light, the glory will be a weight; the afflictions are but for a moment, the glory shall be eternal. And (saith the apostle) our affliction worketh for us this glory: the glory will not only be a consequent of these afflictions, but these afflictions will be a cause of it; not a meritorious cause, (for what proportion is there between momentary afflictions and eternal glory? Between light afflictions and a weight of glory, an exceeding weight of glory?) But a cause in respect of the infinite goodness and mercy of God, and in respect of the truth and faithfulness of God.
Poole: 2Co 4:18 - For // the things which are seen // are Two things support the spirits of Christians under trials;
1. The eyeing of him who is invisible; this supported Moses, Heb 11:27 : He endured, as...
Two things support the spirits of Christians under trials;
1. The eyeing of him who is invisible; this supported Moses, Heb 11:27 : He endured, as seeing him who is invisible.
2. The seeing by the eye of faith the things which are invisible; the things which God hath prepared in another world for those that love him; the things which eye hath not seen, nor hath it entered into the heart of man to conceive.
For (saith the apostle)
the things which are seen which fall under the senses of men, they
are but temporal and of a temporary duration; but the invisible things, the
exceeding and eternal weight of glory which are before mentioned, they are of an eternal duration, and therefore much to be preferred before those things which endure but for a moment.
PBC: 2Co 4:5 - -- The apostle did not mean by the expression, " We preach not ourselves," that it is not us doing the preaching-that the Lord is preaching through us-b...
The apostle did not mean by the expression, " We preach not ourselves," that it is not us doing the preaching-that the Lord is preaching through us-but he meant that we do not preach our own power or authority, but that it is Christ Jesus the Lord, and His power, that we preach, and not ourselves; but " ourselves your servants for Jesus’ sake." Elder C. H. Cayce
PBC: 2Co 4:16 - -- What is the outer man and the inner man? Neither refer to the physical body, but to the two natures that dwell within a child of God after the new bir...
What is the outer man and the inner man? Neither refer to the physical body, but to the two natures that dwell within a child of God after the new birth. One nature is {Col 1:27} " Christ in you, the hope of glory." The other is the sinful nature of the flesh. The actions of the body reflect the nature that is prevailing at any given moment.
While regeneration does not take away or change the outer man or the sin-nature, it (the outer man) is restrained by the inner man so that it is no longer in control as before. " Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world." 1Jo 4:4 The new birth affects or brings about an effect on the whole man; body, soul and spirit.
That sinful nature, referred to by Paul as the outer man, continues with us until death to trouble us and lead us to sin. However, through the spirit of Christ, we are commanded to Mortify or put to death the sinful deeds of the body. Col 3:5,9-10
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Haydock: 2Co 4:1 - -- The apostle, having in the last chapter shewn the excellence of his ministry above that of the law, proceeds to inform them of his own labours, &c. in...
The apostle, having in the last chapter shewn the excellence of his ministry above that of the law, proceeds to inform them of his own labours, &c. in order to destroy the credit which the false teachers had acquired amongst the Corinthians, and to caution them against any attempts that these teachers might make to destroy what had caused St. Paul so much trouble to effect. But he still refers all to God. As for these false teachers, what Churches had they founded? what persecutions have they endured? (Calmet)
Haydock: 2Co 4:3 - -- The apostle here brings another proof of the sincerity of his preaching, viz. the success with which it is attended: And he says, if there be any who ...
The apostle here brings another proof of the sincerity of his preaching, viz. the success with which it is attended: And he says, if there be any who have not yet received it, that is their own fault. For had they been as eager to receive it, as we have been to announce it to them, the whold world had long since been converted. (Theodoret)
Haydock: 2Co 4:4 - In whom the God of this world hath blinded the minds of unbelievers In whom the God of this world hath blinded the minds of unbelievers. [1] Thus the words are placed, both in the Latin and Greek text, so that the tru...
In whom the God of this world hath blinded the minds of unbelievers. [1] Thus the words are placed, both in the Latin and Greek text, so that the true God seems to be called the God of this world, as he is elsewhere called the God of heaven, the God of Abraham. God, says St. John Chrysostom, blinded, that is, permitted them to be blinded. Others translate, in whom God hat blinded the minds of the infidels of this world; so that this world may be joined with unbelievers, and not with God: and by the God of this world, some understand the devil, called sometimes the prince of this world, that is, of the wicked. (Witham)
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[BIBLIOGRAPHY]
In quibus Deus hujus sæculi excæcavit mentes infidelium, Greek: en ois o Theos tou aionos toutou etuphlose ta noemata ton apiston. St. John Chrysostom, Greek: om. e. p. 594. lin. 11. says, it should be read thus: Greek: anagnosteon, oti ton apiston tou aionos toutou, etuphlosen o theos [] oemata.
Haydock: 2Co 4:6 - The light to shine out of darkness // In the face of Christ Jesus 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.)...
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)
Haydock: 2Co 4:8 - We are straitened We are straitened. [2] This, by the Greek, seems the sense of the Latin word, which is taken to signify, one perplexed, and in a doubt. See John xii...
We are straitened. [2] This, by the Greek, seems the sense of the Latin word, which is taken to signify, one perplexed, and in a doubt. See John xiii. 22.; Acts xxv. 20.; Galatians iv. 20.) (Witham)
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[BIBLIOGRAPHY]
Aporiamur, Greek: aporoumenoi, from Greek: a and Greek: poros, transitus. See Mr. Legh.
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Haydock: 2Co 4:10 - That the life also of Jesus may be made manifest in our bodies That the life also of Jesus may be made manifest in our bodies, when we suffer, and undertake voluntary sufferings for his sake. (Witham)
That the life also of Jesus may be made manifest in our bodies, when we suffer, and undertake voluntary sufferings for his sake. (Witham)
Haydock: 2Co 4:12 - Death worketh in us Death worketh in us, when we are under persecutions, and dangers of death, and life in you, who live in ease and plenty. (Witham) ---
The preachin...
Death worketh in us, when we are under persecutions, and dangers of death, and life in you, who live in ease and plenty. (Witham) ---
The preaching of the gospel, which we undertake in such a disinterested manner, and which exposes us to so many dangers, is the case of death to us, but procures you all kinds of advantages. You tranquilly enjoy the fruit of our labour, though we do not envy you this happiness, because we hope one day to enjoy the reward of our labours. (Calmet)
Haydock: 2Co 4:13 - We also believe We also believe, &c. That is, we have the like faith as David, when he spoke in that manner; we hope and believe, God will deliver us, or at least r...
We also believe, &c. That is, we have the like faith as David, when he spoke in that manner; we hope and believe, God will deliver us, or at least raise us up from the dead with Jesus. (Witham)
Haydock: 2Co 4:15 - For all things For all things, that we suffer, are for your sakes, that many may be brought to give thanks, and to praise God for eternity. This encourages us no...
For all things, that we suffer, are for your sakes, that many may be brought to give thanks, and to praise God for eternity. This encourages us not to fail, nor faint in the cause of God, under these momentary and light tribulations, which mark in us above measure, an exceeding and eternal weight of glory. See the Greek text. (Witham)
Haydock: 2Co 4:17 - Worketh Worketh. In the Greek, Greek: katergazetai, which the English Bible of the year 1577 falsely renders by prepareth, unwilling to allow, with the ...
Worketh. In the Greek, Greek: katergazetai, which the English Bible of the year 1577 falsely renders by prepareth, unwilling to allow, with the apostle, that tribulation worketh eternal glory. The ardour with which the apostle speaks is sufficient to inspire the most timid with courage. A life full of crosses, labours, persecutions, injuries, &c. he call momentary and light, if compared with the eternal, immense, and incomprehensible glory prepared for us. (St. Augustine) ---
All earthly substance, compared with the happiness of heaven, is rather a loss than a gain. This life, when put in comparison with that to come, is rather a death than life. (St. Gregory in Evangel.)
Gill: 2Co 4:1 - Therefore seeing we have this ministry // as we have received mercy Therefore seeing we have this ministry,.... The apostle having largely insisted on the difference between the law and the Gospel, the ministration of ...
Therefore seeing we have this ministry,.... The apostle having largely insisted on the difference between the law and the Gospel, the ministration of the one and of the other, proceeds to give an account of his own conduct, and that of his fellow apostles and ministers: "we", says he, "faint not"; under all the reproaches cast upon us, persecutions raised against us, and tribulations that attend us; we do not sink in our spirits, or give out from the ministry; we go on cheerfully in our work, in the thee of all opposition, encouraged by the consideration of the excellency of the ministry, which they had from the Lord, were put into, and continued in; which was so valuable in itself, and so useful in its effects; being the ministration of the Spirit and of righteousness, having in it such an excelling glory to the law, and attended with so much light and liberty: to which he adds the consideration of the mercy of God they were partakers of,
as we have received mercy; which may refer either to the grace and mercy of God, which they had received in conversion; a sense of which abiding upon them, so influenced their minds, to hold forth the riches of abounding grace and mercy to poor sinners in the Gospel, that nothing could deter them from it; or to the grace, favour, and good will of God, in making, supporting, and continuing them as ministers of the word; all which, they were sensible, was owing not to men, but God; not to their merit, but to his mercy; not to their worthiness, parts, learning, &c. but to his free gift, favour, and grace, by which only they were what they were, as preachers of the Gospel.
Gill: 2Co 4:2 - But have renounced the hidden things of dishonesty // not walking in craftiness // not handling the word of God deceitfully // but by the manifestation of the truth, commending themselves to every man's conscience in the sight of God But have renounced the hidden things of dishonesty,.... Or "shame"; this is a further account of the conduct of the first ministers of the Gospel, and...
But have renounced the hidden things of dishonesty,.... Or "shame"; this is a further account of the conduct of the first ministers of the Gospel, and very worthy of our imitation, and in which the apostle strikes at the different manner of behaviour in the false apostles: this may respect both doctrine and practice; they abhorred and rejected everything that was scandalous and reproachful to the Gospel of Christ; in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they had their conversation in the world; they were open and above board, both in principle and practice; the same men in public, as in private; they used no art to cover their doctrines, or hide their conversations; everything of this kind was detestable to them; whereas the false teachers took a great deal of pains to colour over both their sentiments and their lives; and "a shame it was to speak of the things that were done of them in secret", Eph 5:12. Moreover, they were
not walking in craftiness; they used no sly and artful methods to please men, to gain applause from them, or make merchandise of them; they did not lie in wait to deceive, watching an opportunity to work upon credulous and incautious minds; they did not, by good words and fair speeches, deceive the hearts of the simple; nor put on different forms, or make different appearances, in order to suit themselves to the different tempers and tastes of men, as did the false apostles:
not handling the word of God deceitfully. They did not corrupt it with human doctrines, or mix and blend it with philosophy, and vain deceit; they did not wrest the Scriptures to serve any carnal or worldly purpose; nor did they accommodate them to the lusts and passions of men; or conceal any part of truth, or keep back any thing which might be profitable to the churches:
but by the manifestation of the truth, commending themselves to every man's conscience in the sight of God; that is, they with all plainness and evidence clearly preached the truth as it is in Jesus, presenting it to, and pressing it upon the consciences of men; where they left it, and to which they could appeal; and all this they did, in the sight and presence of the omniscient God, to whom they knew they must give an account of themselves and their ministry.
Gill: 2Co 4:3 - But if our Gospel be hid // it is hid to them that are lost But if our Gospel be hid,.... When the Gospel is called ours, the meaning is, not that ministers are the authors or subject of it; but it is so styled...
But if our Gospel be hid,.... When the Gospel is called ours, the meaning is, not that ministers are the authors or subject of it; but it is so styled, because they are intrusted with it; it is preached by them; and is in opposition to another Gospel, the Gospel of the false apostles. Here an objection is obviated, which the apostle saw would be made against the clearness and perspicuity of the Gospel, asserted by him in the foregoing chapter; taken from some persons, who though they sat under the ministry of the word, were not enlightened by it, saw no glory nor excellency in it, nor were their minds in the least affected with it: to which he replies, saying, "if our Gospel be hid",
it is hid to them that are lost. But why should the apostle put an if upon its being hid? is it not hid? is it not "the wisdom of God in a mystery, even the hidden wisdom?" To which may be answered, that it was hid in God from the beginning of the world; and in Christ, in whom are hid all the treasures of wisdom and knowledge; and in the ceremonial law, which contained types and shadows of many things in it; and was hid from whole nations, and for whole ages formerly: but now God has made known the mystery of his will; Christ is manifest in the flesh; the ceremonial law is done away, and the Gospel is preached to Jews and Gentiles; so that it is hid to none, as to the outward ministration of it: and if the internal, spiritual, and saving knowledge and experience of it is hid from any, eventually and finally, it is "to them that are lost": all mankind are in a lost and perishing condition through sin; though some will not be lost eternally, whom God has chosen, Christ has redeemed, and who by the Spirit are brought savingly to believe in Christ; but there are others, that will be lost for ever; and to these the Gospel is hid; and they are such, who are left to the native blindness of their minds, and are given up to a reprobate mind, to judicial darkness, and are suffered to be under the influence of the prince of darkness, as in the following verse; now such instances are no more an objection to the clearness and perspicuity of the Gospel, and the ministration of it, than men born blind, who never could, nor never will see light, are to the bright and clear shining of the sun noon day.
Gill: 2Co 4:4 - In whom the god of this world hath blinded // hath blinded the minds of them that believe not // lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them In whom the god of this world hath blinded,.... The description of the persons to whom the Gospel is hid, is here further carried on; in which the cha...
In whom the god of this world hath blinded,.... The description of the persons to whom the Gospel is hid, is here further carried on; in which the character of Satan is given, who is here styled "the god of this world"; just as he is by Christ, "the prince of this world", Joh 12:31 not because he had any hand in the making of it, or has any concern in the government of it, or in the disposal of men or things in it; but because of his influence over the worst, and greatest part of the world; which lies in wickedness, under the power of this wicked one, being led captive by him at his will; who have voluntarily given themselves up to him, and whose lusts they will do; and so declare themselves to be his children, and him their Father, yea, their god: the influence he has over them is, he
hath blinded the minds of them that believe not. The apostle here seems to refer to one of the devils, which the Jews l frequently speak of
lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them; here many things are hinted, in commendation of the Gospel, as that it is the Gospel of Christ; because he was not only the greatest and best preacher of it that ever was, but also is the author and subject of it; Christ is the sum and substance of the Gospel, the principal thing in it, or person that is spoken of therein; and then Christ who is the grand subject of the Gospel is described, in order to recommend it the more, as "the image of God". The Jews n call the Messiah,
Gill: 2Co 4:5 - For we preach not ourselves // preached Christ Jesus the Lord // and ourselves your servants // for Jesus' sake For we preach not ourselves,.... These words contain a reason why the apostles behaved themselves in the manner described, 2Co 4:2 and serve to explai...
For we preach not ourselves,.... These words contain a reason why the apostles behaved themselves in the manner described, 2Co 4:2 and serve to explain in what sense this inspired writer is to be understood, when he calls the Gospel our Gospel, 2Co 4:3 and most clearly proves the Gospel to be a glorious one, which he had asserted, 2Co 4:4 since Christ, and not themselves, is the subject of it, "for we preach not ourselves". They did not preach any doctrine of their own devising; they did not set up themselves as lords over the faith and consciences of men; nor was their view in preaching to set forth their learning, parts, and eloquence, or to amass wealth and riches to themselves; nor did they assert the purity of human nature, or the power of man to do anything of himself that is spiritually good; or that justification and salvation are by works of righteousness done by men. To do any, or each, or all of these, as did the false apostles, is to preach a man's self: but so did not these faithful dispensers of the word, but they
preached Christ Jesus the Lord; that is, the doctrines respecting the person, office, and grace of Christ; as that he is truly and properly God, the eternal and only begotten Son of God, God and man in one person, the only Mediator between God and man, and the Saviour and Redeemer of lost sinners; that Jesus of Nazareth is the Christ, the true Messiah; and that this Christ is Jesus, a Saviour, the only able and willing one; and that this Jesus Christ is "Lord" of all, especially of the saints; not only as Creator, but as their head, husband, and Redeemer; that peace and reconciliation, pardon and righteousness, life and salvation, are only by him: and they also declared themselves the servants of the churches,
and ourselves your servants. The apostle does not say they were the servants of Christ, though they were, and esteemed it their greatest honour to be so; for he had no need to observe this, since this is included in their preaching him as "Lord": nor does he say they were the servants of men, or menpleasers, for then they would not be the servants of Christ; but he asserts them to be the servants of the churches: and which must be understood, not with respect to things temporal, with which they had no concern; but with regard to things spiritual, particularly to the ministration of the word, and administration of ordinances: and this they professed to be,
for Jesus' sake; either for the sake of preaching Christ unto them; or because they were chosen and called by him to this service, and in which they were willing to continue, for the sake of his honour and interest.
Gill: 2Co 4:6 - For God, who commanded the light to shine out of darkness // shined in their hearts // hath shined in our hearts // to give // the light of the knowledge of the glory of God in the face of Jesus Christ 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...
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, 2Co 4:18 or why they renounced the hidden things of dishonesty, 2Co 4:2 or why their Gospel could not be hid, 2Co 4:3 or why they did not preach themselves, but Christ, 2Co 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, 2Co 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 2Co 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, 2Co 2:10.
Gill: 2Co 4:7 - But we have, this treasure in earthen vessels // that the excellency of the power may be of God, and not of us But we have, this treasure in earthen vessels,.... This is a further commendation of the Gospel; and by which the apostle removes an objection against...
But we have, this treasure in earthen vessels,.... This is a further commendation of the Gospel; and by which the apostle removes an objection against it, taken from the cross and persecutions that attend it, and the outward meanness of the ministers of it. The Gospel is called a "treasure", for not grace, nor Christ, but the Gospel is here meant; which is so styled, because it contains rich truths, and an abundance of them; comparable to gold, silver, and precious stones, for the price of them, their antiquity, distance of place from whence they come, and their duration; because it has in it rich blessings, spiritual ones, the blessings of the new covenant, solid, substantial, and irreversible ones, and a fulness of them; and because it consists of exceeding great and precious promises, of more worth than thousands of gold and silver; free, absolute, and unconditional ones, which are yea and amen in Christ, and relate both to this, and the other world; and also because it exhibits and shows forth to us the riches of God and of Christ, of grace and of glory; which are unsearchable, substantial, satisfying, and durable: the repository, or cabinet, in which this treasure is, are "earthen vessels"; by which are meant, ministers of the word, who are so in themselves, in their own esteem, and in the esteem of others; probably the apostle might have in view Lam 3:2. The doctors and scholars among the Jews are compared hereunto;
"says R. Eleazar p, to what is a disciple of a wise man like, in the esteem of a man of the world? at first he is like to a golden cup; when he has conversed with him, he is like to a silver cup; and when he has received any profit by him, he is like
The allusion is either to the earth itself, in which treasure lies, or is hid, and out of which it is dug; or to pots and vessels made of earth, into which treasure has been used to be put; or to earthen pitchers, in which lights or lamps were formerly carried; see Jdg 7:16 where Gideon's three hundred men, are said to have empty pitchers, and lamps within the pitchers; they carried lamps with them to give them light, it being night when they went into the camp of Midian; and those they put into pitchers, that the Midianites might not perceive them afar off, as a Jewish commentator well observes s; in like manner the Gospel put into earthen vessels is a glorious light to some, whilst it is hidden to others: yea, even lamps themselves were no other than earthen vessels, in which light was put; for so says Maimonides t, a lamp, a burning light, is
"I am (says he) very little concerned for this mortal body which is about me, and cleaves to me
And the reference may be to pearls, which are said to have been found in such shells, particularly in oysters; and is designed to express, either the frail mortal bodies of the ministers of the Gospel, comparable to brittle shells; or baked earth; or rather the outward mean despicable condition of the apostles, and preachers of the word; being men of no figure in the world, for birth, learning, or outward grandeur; and being attended with sinful infirmities also, as other men; and more especially as they were labouring under reproaches, afflictions, and persecutions, for the sake of the Gospel; see Jer 32:14. The reason why it pleased God to put such a rich and valuable treasure into the hands of persons so mean and contemptible was,
that the excellency of the power may be of God, and not of us: that is, that it might appear that the making of such persons ministers of the word was not of themselves, was not owing to their natural abilities, or to any diligence and industry, and acquirements of their own, or to any instructions they had received from others, but to the grace of God, and the effectual working of his power; and that the success which attended their ministrations in the conversion of sinners, and building up of saints, could only be ascribed to the exceeding greatness of divine power; and that the supporting of them in their work, under all the persecutions raised against them, and opposition made unto them, could be attributed to nothing else; of which power, instances are given in the following verses.
Gill: 2Co 4:8 - We are troubled on every side // yet not distressed // we are perplexed // but not in despair We are troubled on every side,.... Or afflicted; εν παντι, either "in every place", wherever we are, into whatsoever country, city, or town we ...
We are troubled on every side,.... Or afflicted;
yet not distressed; so as to have no hope, or see no way of escape; so as to have no manner of comfort, or manifestations of the love of God; or so as to be straitened in our own souls; for notwithstanding all our troubles, we have freedom at the throne of grace, and in our ministry; we can go with liberty to God, and preach the Gospel boldly to you:
we are perplexed; and sometimes know not what to do, which way to take, what course to steer, or how we shall be relieved and supplied; we are sometimes at the utmost loss about things temporal, how we shall be provided for with food and raiment; nor are we without our perplexing thoughts, doubts, and fears, about spiritual affairs:
but not in despair; of the Lord's appearing and working salvation, both in a temporal and spiritual sense.
Gill: 2Co 4:9 - Persecuted, but not forsaken // cast down // but not destroyed Persecuted, but not forsaken,.... Pursued from place to place, and followed with menaces, curses, and reproaches; laid hold on, proscribed, imprisoned...
Persecuted, but not forsaken,.... Pursued from place to place, and followed with menaces, curses, and reproaches; laid hold on, proscribed, imprisoned, and threatened with the severest tortures, and death itself; but our God never leaves us nor forsakes us; though we are followed close by evil men, and left by our friends, we are not forsaken of God:
cast down we sometimes are, as an earthen vessel; 2Co 4:7, which may be cast out of a man's hands, in order to be dashed to pieces; or as a man in wrestling, see Eph 6:12 may be thrown to the ground by his antagonist, so we are sometimes foiled by sin, Satan, and the world:
but not destroyed; we are still safe in the hands of Christ, and are kept by the power of God; and, indeed, to what else can all this be ascribed? it is surprising that earthen vessels should bear and suffer so much, and not fall, or be dashed to pieces.
Gill: 2Co 4:10-11 - Always bearing about in the body // the dying of the Lord Jesus // for we which live // are always delivered // to death for Jesus' sake // that the life also of Jesus might be made manifest in our body Always bearing about in the body,.... The Vulgate Latin, Arabic, and Ethiopic versions, read, "in our body"; and the Syriac version, in this and the n...
Always bearing about in the body,.... The Vulgate Latin, Arabic, and Ethiopic versions, read, "in our body"; and the Syriac version, in this and the next clause, reads, "in our bodies", and some copies in this read, "bodies"; continually carrying about with us, in these mortal bodies of ours, wherever we go,
the dying of the Lord Jesus; by which is meant, not the doctrine of the sufferings and death of Christ, and of salvation by a crucified Saviour, which they bore and carried about with them in a ministerial way, wherever they came and preached, but the sufferings they themselves underwent: so called, because of the likeness there is between the sufferings of Christ, and theirs; as he was traduced as a wicked man, a deceiver, and a stirrer up of sedition, so were they; as he was persecuted, so were they; as he was liable to death, and at last was delivered up to it, so were they: and also because of the union and sympathy which were between them; Christ and they were one body and one Spirit; so that what was endured by the members, the head had a fellow feeling of, and sympathy with; and reckoned what was done to them, as done to himself: and besides, the sufferings they underwent, and death they were exposed unto, were for his sake, as it is explained in the next verse:
for we which live; who are still in the land of the living, though it is almost a miracle we are, considering the circumstances we are in:
are always delivered; that is, continually exposed
to death for Jesus' sake: and the end of all these sufferings, which is expressed alike in both verses is,
that the life also of Jesus might be made manifest in our body, or "mortal flesh"; the meaning of which is, that it might appear that Jesus, though he died, is risen again from the dead, and lives at the Father's right hand, and ever lives to make intercession for us; of which there is a full proof, inasmuch as we are supported by him under all the trials and sufferings we endure for his sake; for because he lives, we live also, amidst so many dangers and deaths, which attend us.
Gill: 2Co 4:12 - So then death worketh in us // but life in you So then death worketh in us,.... This is the conclusion of the foregoing account, or the inference deduced from it; either the death, or dying of Chri...
So then death worketh in us,.... This is the conclusion of the foregoing account, or the inference deduced from it; either the death, or dying of Christ, that is, the sufferings of his body, the church, for his sake,
but life in you. Some understand these words as spoken ironically, like those in 1Co 4:8 but the apostle seems not to be speaking in such a strain, but in the most serious manner, and about things solemn and awful; and his meaning is, ours is the sorrow, the trouble, the affliction, and death itself, yours is the gain, the joy, the pleasure, and life; what we get by preaching the Gospel are reproach, persecution, and death; but this Gospel we preach at such expense is the savour of life unto life to you, and is the means of maintaining spiritual life in your souls, and of nourishing you up unto eternal life; and which is no small encouragement to us to go on in our work with boldness and cheerfulness: or these words regard the different state and condition of the apostle, and other ministers, and of the Corinthians; the one were in adversity, and the other in prosperity.
Gill: 2Co 4:13 - We having the same Spirit of faith // according as it is written // I believed, and therefore have I spoken; we also believe, and therefore speak We having the same Spirit of faith,.... By faith here is meant, not the doctrine, but the grace of faith; a believing in the doctrines of the Gospel, ...
We having the same Spirit of faith,.... By faith here is meant, not the doctrine, but the grace of faith; a believing in the doctrines of the Gospel, and in the person of Christ; an exercise of that grace upon the death and resurrection of Christ; and particularly a looking by faith in full expectation of the saints' resurrection from the dead, and eternal glory, together with a reliance on the power, faithfulness, and promises of God to support under the afflictions of this life. Now of this faith the Spirit of God is the author; this is not of ourselves, of our own power, it is the free gift of God, and a valuable gift it is; it is of the operation of God, and the produce of his almighty power; and of this the Spirit of God, in conversion, is the powerful operator: hence he is here called the "Spirit of faith". So the "third" number in the Cabalistic tree of the Jews, the intelligence sanctifying, which answers to the third person in our doctrine of the Trinity, is called x,
"Nmwa hnwma and
Which is the "same" in all saints; the Spirit is the same in one as in another, and so is the faith which he is the author of; see 2Pe 1:1. Faith is the same in all the saints that have been from the beginning of the world, under the Old and New Testament dispensations; it was the same in all the churches in the apostle's time, in Rome as at Ephesus, in Ephesus as at Rome, and in Thessalonica as at Rome and Ephesus, and so in all the other churches; though it may be, the apostle may chiefly design the sameness of faith, and of the Spirit, in him and his fellow ministers, and in these Corinthians, though death was working in the one, and life in the other; which appeared in their free and bold ministration of the word, notwithstanding all they met with on account of it, in imitation and encouraged by the example of David,
according as it is written, Psa 116:10.
I believed, and therefore have I spoken; we also believe, and therefore speak: where there is true faith, and the true Spirit of faith, there will be a speaking of, for, and in the name of Christ, as there ought to be: for as "with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation". This is true of believers in common, sooner or later, at one time or another; but more especially of the ministers of the word, who have a firm and well grounded belief in the doctrines of the Gospel, and person of Christ; and therefore speak freely, and without any doubt and hesitation about these things, boldly, and without the fear of men, and sincerely and faithfully, as in the sight of God: hence they make Christ the main subject of their ministry, because they believe in him, and nothing can stop their mouths from speaking of him; faith, and a spirit of faith, fit for public work and service, and give freedom and boldness in the ministration of the Gospel, and are a great support under persecution for the sake of it.
Gill: 2Co 4:14 - Knowing that he which raised up the Lord Jesus Knowing that he which raised up the Lord Jesus,.... Besides having the same spirit of faith, mentioned in the preceding verse as a support under tribu...
Knowing that he which raised up the Lord Jesus,.... Besides having the same spirit of faith, mentioned in the preceding verse as a support under tribulation, the apostle proceeds in this, and some following verses, to take notice of other things which gave them relief under their pressures; such as the resurrection from the dead, all their afflictions being for the good of the churches and glory of God, the inward and comfortable experiences of the love and grace of God in the midst of them, and the end and issue of them, eternal glory. The former of these is observed here; "knowing", being firmly persuaded, and fully assured, that he "which raised up the Lord Jesus"; by whom God the Father is more especially designed, though not to the exclusion of the Son and Spirit, who were jointly concerned in raising the dead body of our Lord: shall raise us up also by Jesus; which may regard the resurrection of all the saints by Christ, not as a mere instrument, but as a co-efficient cause with the Father and Spirit: this the apostle concludes from the power of God in raising up Christ from the dead; he that is able to do the one, is certainly of power to effect the other; and also from that union there is between Christ and his people; he is the head, they are his members; and because the head is raised, the members shall be likewise. Christ's resurrection is not only the pattern, but the pledge of the resurrection of the saints. Now this doctrine, as it was fully known, and firmly believed by the apostles, was of great use to bear them up under their outward troubles; for though they were so afflicted and persecuted, death was visibly working in them, and they might expect in a short time to be laid in the grave; yet this was their consolation, that they should be raised again immortal and glorious by Christ; some copies read, "with Jesus", and so the Vulgate Latin version: "he shall present us with you"; that is, he will present us ministers, together with you the saints, and the rest of the elect of God; first,
Gill: 2Co 4:15 - For all things are for your sakes // that the abundant grace // might through the thanksgiving of many // redound to the glory of God For all things are for your sakes;.... This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his m...
For all things are for your sakes;.... This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his ministers. The incarnation, obedience, death, and resurrection of Christ, are all for the sake of God's elect; and so the ministry of his apostles and servants, their gifts, graces, comforts, and experiences; and so likewise all their reproaches, afflictions, and persecutions; see 2Co 1:6. These were endured for their sakes, and tended to their establishment in the faith; were for the furtherance of the Gospel, and of the faith and joy of saints; and this gave no small pleasure and relief to them under their sufferings, that they were of such use to others. Moreover, all their deliverances, when in any imminent danger; were for the sake of the churches:
that the abundant grace; held forth in their ministrations, manifestly to be seen in supporting them under their troubles, and delivering them out of them:
might through the thanksgiving of many; for such appearances of divine goodness, see 2Co 1:11
redound to the glory of God; which is another thing that yielded them a pleasing satisfaction, in all their distresses for the sake of Christ, and his Gospel.
Gill: 2Co 4:16 - For which cause we faint not // though our outward man perish // yet the inward man is renewed day by day For which cause we faint not,.... Since our afflictions are overruled for the good of others, and the glory of God, we are not discouraged by them; ou...
For which cause we faint not,.... Since our afflictions are overruled for the good of others, and the glory of God, we are not discouraged by them; our spirits do not sink under the weight of them; we do not give out from the work of the ministry because of them, but go on cheerfully therein: and the more so, since
though our outward man perish; our outward circumstances of life are very mean and despicable; we are oftentimes in a very distressed condition through hunger, thirst, nakedness, and want of the common necessaries of life; our bodies are almost worn out with fatigue, labour, and sorrow; our earthly tabernacles are tottering, and just ready to fall in pieces:
yet the inward man is renewed day by day; that is, continually; it answers to
Gill: 2Co 4:17 - For our light affliction // for a moment // worketh for us For our light affliction,.... The difference between the present and future state of the saints is here expressed, the disparity between them shown, a...
For our light affliction,.... The difference between the present and future state of the saints is here expressed, the disparity between them shown, and the influence the one has upon the other. The present state is a state of "affliction". Affliction is the common lot of the children of men, but more especially of the children of God, and is here designed by "our" affliction; for these, besides their soul trouble, meet with such in the world, and from the men of it, others do not. Afflictions are appointed for them by their heavenly Father; provision is made for them, and support under them, in the covenant of grace; they are Christ's legacy to them, and by which they are conformed to him; they are always for their good, spiritual and eternal; and lie in their way to heaven, through which they must pass into the kingdom: now these their outward afflictions which are here meant, lie chiefly in the meanness of their outward circumstances; in poverty and distress, in disgrace, reproaches, and persecutions for their profession of Christ, and his truths: and in opposition to this their mean and despicable condition in the eyes of the world, their future state is signified by "glory", as it often is in the word of God; and is of such a nature, that all the glories of this world, such as kingdoms, crowns, inheritances, possessions, riches, honour, and substance of every kind and degree, by all which the heavenly state is expressed, are but faint resemblances of it: it is the same glory Christ has entered into, is possessed of for, and will give to all his people; it will chiefly lie in communion with Father, Son, and Spirit, with angels, and one another; there will be a visible glory upon the bodies of the saints, which will be fashioned like to the glorious body of Christ; and their souls will be blessed with perfect knowledge and holiness. Their affliction is represented as "light" which though it is not in itself, but often very grievous and heavy to be borne, especially when any soul trouble is added to it; yet is light, when the saint is supported by the arm of the Lord, indulged with his presence, and favoured with the discoveries of his love. The afflictions of God's people are light, when compared with their deserts, with the sufferings of Christ, the torments of the damned in hell, and the joys of heaven, which are here, by way of opposition thereunto, styled a "weight of glory". The apostle has respect to the Hebrew word
for a moment; they are but for a while, and that a little while; at most they are but for the present time of life, and that is but as a vapour which appears for a little while, and then vanishes away; it is but as a moment, a point of time, in comparison of eternity: but the glory the saints are chosen and called unto, that weight of it which shall be put upon them is "eternal", it will last for ever; it will know no end: hence it is called an house not made with hands, eternal in the heavens, an everlasting kingdom, everlasting habitations, an incorruptible inheritance, and a crown of glory that fadeth not away. Now the present affliction of the people of God has a considerable influence upon this; it is said here, that it
worketh for us this glory. The Jews y introduce God speaking words much like these.
"Saith the holy blessed God, I have sent them chastisements in this world,
Now afflictions may be said to work eternal glory for the saints, not by way of merit, for they are not worthy to be compared with the glory to be revealed; there is no proportion between them; besides, the heavenly kingdom and glory was prepared from the foundation of the world, and is a free grace gift of their heavenly Father; but they work as means of enjoying it, as the word and ordinances do; the Spirit of God makes use of them, as of the other, to work up the saints for that selfsame thing, glory: these are means of trying, exercising, and improving their graces, of weaning their hearts from this world, and drawing out their desires, hope, and expectation of another; they are the way in which believers walk to glory, and which it last issue and terminate in it; glory follows upon them, though it is not for them.
Gill: 2Co 4:18 - While we look not at the things which are seen // at the things which are not seen While we look not at the things which are seen,.... These are the things of this world, such as riches, honours, pleasures, profits, &c. which are vis...
While we look not at the things which are seen,.... These are the things of this world, such as riches, honours, pleasures, profits, &c. which are visible to, and strike the senses of a natural man, and are temporal, endure but for a time, are transitory, fleeting, and quickly gone. To "look" at these things is to desire them, set the affections on them, and to make the enjoyment of them a man's chief scope and aim; and when this is the case, afflictions cannot be said to work for such, or to work them for an eternal weight of glory; but when believers have their eyes and hearts taken off of these things, they either look not at them, or with contempt upon them; "while", and when they are in such frames of soul, afflictions are operating for their future good. Or by these things that are seen may be meant afflictions themselves, the cross, with all that belongs to it; which also are discernible by the outward senses, and are but for a time. Now a believer is not to stand looking and poring upon his afflictions; for while he does so, they work impatience, murmurings, repinings, unbelief, &c. but when and while he looks off of these to Christ, and to what he has done and suffered, and to the glories of another world, and to the recompense of reward, he not only finds himself supported under his present afflictions, which he does not so overlook as to despise; but he also finds his heart seeking after, and his affections set upon, and his faith, hope, and expectation raised in the views of things above, where Christ is: and so he is kept looking
at the things which are not seen; by the corporeal eye, nor by the eye of carnal sense and reason; only by the eye of faith, which is "the substance of things hoped for, and the evidence of things not seen": and these things, the joys and glories of heaven, "are eternal"; will last for ever, will never end; all which is great encouragement to faith and patience under the present afflictive dispensations of Providence.