CHAPTER 4
2Co
4:1–18. His Preaching Is Open and
Sincere, though to Many the Gospel Is Hidden.
For he
preaches Christ, not himself: the human vessel is frail that God may have the
glory; yet, though frail, faith and the hope of future glory sustain him amidst
the decay of the outward man.
1.
Therefore—Greek, “For this cause”:
Because we have the liberty-giving Spirit of the Lord, and with unveiled face
behold His glory (2Co 3:17, 18).
seeing
we have this ministry—“The ministration of the Spirit”
(2Co 3:8, 9): the ministry of such a spiritual, liberty-giving Gospel: resuming
2Co 3:6, 8.
received
mercy—from God, in having had this
ministry conferred on us (2Co 3:5). The sense of “mercy” received from God,
makes men active for God (1Ti 1:11–13).
we
faint not—in boldness of speech and action,
and patience in suffering (2Co 4:2, 8–16, &c.).
2.
renounced—literally, “bid farewell to.”
of
dishonesty—rather, “of shame.” “I am not ashamed
of the Gospel of Christ” (Ro 1:16). Shame would lead to hiding (2Co
4:3); whereas “we use great plainness of speech” (2Co 3:12); “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; 3:1; 11:13–15).
handling
… deceitfully—so “corrupt” or adulterate
“the word of God” (2Co 2:17; compare 1Th 2:3, 4).
commending—recommending ourselves: recurring to 2Co 3:1.
to—to the verdict of.
every
man’s conscience—(2Co 5:11). Not to men’s carnal
judgment, as those alluded to (2Co 3:1).
in
the sight of God—(2Co 2:17; Ga 1:10).
3.
But if—Yea, even if (as I grant is the
case).
hid—rather (in reference to 2Co 3:13–18), “veiled.” “Hid” (Greek,
Col 3:3) is said of that withdrawn from view altogether. “Veiled,” of a thing
within reach of the eye, but covered over so as not to be seen. So it
was in the case of Moses’ face.
to
them—in the case only of them: for in
itself the Gospel is quite plain.
that
are lost—rather, “that are perishing” (1Co 1:18).
So the same cloud that was “light” to the people of God, was “darkness” to the
Egyptian foes of God (Ex 14:20).
4.
In whom—Translate, “In whose case.”
god
of this world—The worldly make him their God
(Php 3:19). He is, in fact, “the prince of the power of the air, the
spirit that ruleth in the children of disobedience” (Eph 2:2).
minds—“understandings”: “mental perceptions,” as in 2Co 3:14.
them
which believe not—the same as “them that are lost”
(or “are perishing”). Compare 2Th 2:10–12. South
quaintly says, “when the malefactor’s eyes are covered, he is not far from his
execution” (Es 7:8). Those perishing unbelievers are not merely veiled, but
blinded (2Co 3:14, 15): Greek, not “blinded,” but “hardened.”
light
of the glorious gospel of Christ—Translate,
“The illumination (enlightening: the propagation from those
already enlightened, to others of the light) of the Gospel of the glory
of Christ.” “The glory of Christ” is not a mere quality (as “glorious”
would express) of the Gospel; it is its very essence and subject matter.
image
of God—implying identity of nature and
essence (Jn 1:18; Col 1:15; Heb 1:3). He who desires to see “the glory of God,”
may see it “in the face of Jesus Christ” (2Co 4:6; 1Ti 6:14–16). Paul here
recurs to 2Co 3:18. Christ is “the image of God,” into which “same image” we,
looking on it in the mirror of the Gospel, are changed by the Spirit; but this
image is not visible to those blinded by Satan [Alford].
5.
For—Their blindness is not our fault,
as if we had self-seeking aims in our preaching.
preach
… Christ … the Lord—rather, “Christ as Lord,”
and ourselves as your servants, &c. “Lord,” or “Master,” is
the correlative term to “servants.”
6.
For—proof that we are true servants of
Jesus unto you.
commanded
the light—Greek, “By speaking the
word, commanded light” (Ge 1:3).
hath
shined—rather, as Greek, “is He
who shined.” (It is God) who commanded light, &c., that
shined, &c., (Job 37:15): Himself our Light and Sun, as well as the
Creator of light (Mal 4:2; Jn 8:12). The physical world answers to the
spiritual.
in
our hearts—in themselves dark.
to
give the light—that is, to propagate to others
the light, &c., which is in us (compare Note, see on 2Co
4:4).
the
glory of God—answering to “the glory of Christ”
(see on 2Co 4:4).
in
the face of Jesus Christ—Some of
the oldest manuscripts retain “Jesus.” Others omit it. Christ is the
manifestation of the glory of God, as His image (Jn 14:9). The allusion is
still to the brightness on Moses’ “face.” The only true and full manifestation
of God’s brightness and glory is “in the face of Jesus” (Heb 1:3).
7. “Lest any should say, How then is it that we continue to
enjoy such unspeakable glory in a mortal body? Paul replies, this very
fact is one of the most marvellous proofs of God’s power, that an earthen
vessel could bear such splendor and keep such a treasure” [Chrysostom, Homilies, 8.496, A].
The treasure or “the light of the knowledge of the glory of God.” The fragile
“earthen vessel” is the body, the “outward man” (2Co 4:16; compare 2Co
4:10), liable to afflictions and death. So the light in Gideon’s pitchers, the
type (Jdg 7:16–20, 22). The ancients often kept their treasures in jars or
vessels of earthenware. “There are earthen vessels which yet may be clean;
whereas a golden vessel may be filthy” [Bengel].
that
the excellency of the power,
&c.—that the power of the ministry (the Holy Spirit), in respect to
its surpassing “excellency,” exhibited in winning souls (1Co 2:4) and in
sustaining us ministers, might be ascribed solely to God, we being weak as
earthen vessels. God often allows the vessel to be chipped and broken, that the
excellency of the treasure contained, and of the power which that treasure has,
may be all His (2Co 4:10, 11; Jn 3:30).
may
be of God … not of us—rather, as Greek, “may be God’s
(may be seen and be thankfully [2Co 4:15] acknowledged to belong to
God), and not (to come) from us.” The power not merely comes from
God, but belongs to Him continually, and is to be ascribed to him.
8. Greek, “being
hard pressed, yet not inextricably straitened; reduced to inextricable straits”
(nominative to “we have,” 2Co 4:7).
on
every side—Greek, “in every respect”
(compare 2Co 4:10, “always”; 2Co 7:5). This verse expresses inward
distresses; 2Co 4:9, outward distresses (2Co 7:5). “Without were
fightings; within were fears.” The first clause in each member of the
series of contrasted participles, implies the earthiness of the vessels;
the second clause, the excellency of the power.
perplexed,
but not in despair—Greek, “not utterly
perplexed.” As perplexity refers to the future, so “troubled” or “hard
pressed” refers to the present.
9.
not forsaken—by God and man. Jesus was forsaken
by both; so much do His sufferings exceed those of His people (Mt 27:46).
cast
down—or “struck down”; not only
“persecuted,” that is, chased as a deer or bird (1Sa 26:20), but
actually struck down as with a dart in the chase (Heb 11:35–38). The Greek
“always” in this verse means, “throughout the whole time”; in 2Co 4:11 the Greek
is different, and means, “at every time,” “in every case when the occasion
occurs.”
10.
bearing about in the body the dying of the Lord Jesus—that is, having my body exposed to being put to death in
the cause of Jesus (the oldest manuscripts omit “the Lord”), and having in it
the marks of such sufferings, I thus bear about wheresoever I go, an image of
the suffering Saviour in my own person (2Co 4:11; 2Co 1:5; compare 1Co 15:31).
Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare
2Co 7:5; 11:26). The Greek for “the dying” is literally, “the being made
a corpse,” such Paul regarded his body, yet a corpse which shares in the
life-giving power of Christ’s resurrection, as it has shared in His dying and
death.
that
the life also of Jesus might be made manifest in our body—rather, “may be.” The name “Jesus,” by itself is often
repeated here as Paul seems, amidst sufferings, peculiarly to have felt its
sweetness. In 2Co 4:11 the same words occur with the variation, “in our mortal
flesh. The fact of a dying, corpse-like body being sustained amidst such
trials, manifests that “the (resurrection) life also,” as well as the dying,
“of Jesus,” exerts its power in us. I thus bear about in my own person an image
of the risen and living, as well as of the suffering, Saviour. The “our”
is added here to “body,” though not in the beginning of the verse. “For the
body is ours not so much in death, as in life” [Bengel].
11.
we which live—in the power of Christ’s “life”
manifested in us, in our whole man body as well as spirit (Ro 8:10, 11; see on
2Co 4:10; compare 2Co 5:15). Paul regards his preservation amidst so many
exposures to “death,” by which Stephen and James were cut off, as a standing
miracle (2Co 11:23).
delivered
unto—not by chance; by the ordering of Providence,
who shows “the excellency of His power” (2Co 4:7), in delivering unto death His living saints, that He may
manifest life also in their dying
flesh. “Flesh,” the very element of decay (not merely their “body”), is by Him
made to manifest life.
12. The “death” of Christ manifested in the continual
“perishing of our outward man” (2Co 4:16), works peculiarly in us, and is the
means of working spiritual “life” in you. The life whereof
we witness in our bodily dying, extends beyond ourselves, and is brought
by our very dying to you.
13. Translate as Greek, “but
having,” &c. that is, not withstanding the trials just mentioned, we
having, &c.
the
same spirit of faith, according as it,
&c.—Compare Ro 8:15, on the usage of “spirit of faith.” The Holy Spirit
acting on our spirit. Though “death worketh in us, and life in you” (2Co 4:12),
yet as we have the same spirit of faith as you, we therefore
[believingly] look for the same immortal life as you [Estius], and speak as we believe.
Alford not so well translates,
“The same … faith with that described in the Scriptures” (Ps
116:10). The balance of the sentence requires the parallelism to be this,
“According to that which is written, I believed, and therefore have I spoken;
we also believe, and therefore speak,” namely, without fear, amidst
“afflictions” and “deaths” (2Co 4:17).
14.
Knowing—by faith (2Co 5:1).
shall
raise up us also—at the resurrection (1Co 6:13, 14).
by
Jesus—The oldest manuscripts have “with
Jesus.”
present
us—vividly picturing the scene before
the eyes (Jud 1:24).
with
you—(2Co 1:14; 1Th 2:19, 20; 3:13).
15.
For—Confirming his assertion “with you”
(2Co 4:14), and “life … worketh in you” (2Co 4:12).
all
things—whether the afflictions and labors
of us ministers (2Co 4:8–11), or your prosperity (2Co 4:12; 1Co 3:21, 22;
4:8–13).
for
your sakes—(2Ti 2:10).
abundant
grace, &c.—rather, “That grace (the
grace which preserves us in trials and works life in you), being made the
greater (multiplied), by means of the greater number (of its recipients), may
cause the thanksgiving to abound to the glory of God.” [Chrysostom] (2Co 1:11). The Greek is susceptible also
of this translation, “That grace, being made the greater (multiplied) on
account of the thanksgiving of the greater number (for grace already received),
may abound (abundantly redound) to,” &c. Thus the Greek for “abound”
has not to be taken in an active sense, but in its ordinary neuter sense, and
so the other Greek words. Thanksgiving invites more abundant grace (2Ch
20:19–22; Ps 18:3; 50:23).
16.
we faint not—notwithstanding our sufferings.
Resuming 2Co 4:1.
outward
man—the body, the flesh.
perish—“is wearing away”; “is wasted away” by afflictions.
inward
man—our spiritual and true being, the
“life” which even in our mortal bodies (2Co 4:11) “manifests the life of
Jesus.”
is
renewed—“is being renewed,” namely, with
fresh “grace” (2Co 4:15), and “faith” (2Co 4:13), and hope (2Co 4:17, 18).
17.
which is but for a moment—“Our present light (burden of) affliction”
(so the Greek; compare Mt 11:30), [Alford].
Compare “now for a season … in heaviness” (1Pe 1:6). The contrast,
however, between this and the “eternal
weight of glory” requires, I think, the translation, “Which is but for the
present passing moment.” So Wahl.
“The lightness of affliction” (he does not express “burden” after
“light”; the Greek is “the light of affliction”) contrasts beautifully
with the “weight of the glory.”
worketh—rather, “worketh out.”
a
far more exceeding and—rather,
“in a surpassing and still more surpassing manner” [Alford]; “more and more exceedingly” [Ellicott, Trench, and others]. Greek, “in excess and to
excess.” The glory exceeds beyond all measure the affliction.
18.
look not at—as our aim.
things
… seen—“earthly things” (Php 3:19). We mind
not the things seen, whether affliction or refreshment come, so as to be
seduced by the latter, or deterred by the former [Chrysostom].
things
… not seen—not “the invisible things” of Ro
1:20, but the things which, though not seen now, shall be so hereafter.
temporal—rather, “for a time”; in contrast to eternal. English
Version uses “temporal” for temporary. The Greek is rightly
translated in the similar passage, “the pleasures of sin for a season.”
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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