2 Corinthians 4

David Lipscomb Commentary On 2nd Corinthians 42 Corinthians 4:1 Therefore seeing we have this ministry,—In this he refers to the ministry of the new covenant (2 Corinthians 3:6), which had been committed to him that he might reflect the glory of God upon the Corinthians, that they might be changed into the same image of Christ.even as we obtained mercy,—It was the mercy of God that so high a trust had been committed to him. He always felt that after his persecuting the church it was a special mercy that God called him and enabled him to preach the gospel. [There was nothing so deep down in his soul, nothing so con­stantly in his thoughts, as this great experience. No flood of emotion, no pressure of trial, no necessity of conflict, ever drove him from his moorings here. The mercy of God under­lay his whole being.]we faint not:—As God had committed to him so great a trust, he would not be discouraged or disheartened by the great persecution he endured.2 Corinthians 4:2but we have renounced the hidden things of shame,—[Those disgraceful and secret arts of carnal wisdom; but his denial by no means implies that he acted in this manner at any time in his life.] The false teachers in their course had committed things so shameful that they sought to hide them from view.not walking in craftiness,—He did not seek to take advan­tage of others. [Those who walk in craftiness can do every­thing, and are willing to do anything, to accomplish their ends. They are shrewd and acute in seeing how things can be done, and unscrupulous as to the character of the means to be employed, which they would be ashamed to avow openly.]nor handling the word of God deceitfully;—Not perverting and misrepresenting the word of God. This probably refers to the false teachers among them.but by the manifestation of the truth commending ourselves to every man’ s conscience—By honest and open declaration of the truth he sought to commend himself to the approval of the consciences of all who were taught by him the word of God. [The truth of God is adapted to man’ s fallen state, to raise him out of his corruption, and give him power and grace to live as becomes a true child of God.

The manifestation of such truth commends itself to the conscience of each man, re­vealing to him his sin, and showing him at the same time the true remedy.]in the sight of God.—[This is not an oath, but simply im­plies that the assertion that he had made respecting his com­mendation of himself to every man’ s conscience was entirely pure, inasmuch as he made it under a full sense of God’ s pres­ence to hear him. He who thus works will work honestly, faithfully, and earnestly.

All his work will be profitable to men and acceptable to God.]2 Corinthians 4:3 And even if our gospel is veiled, it is veiled to them that perish:—This implies that to many the gospel was not per­ceived. This could not be denied, notwithstanding the plain­ness and fullness with which its truths were made known; but it was veiled only to those who, by their whole bearing to­ward the gospel, make it plain that they are not willing to come to Christ that they may be saved.2 Corinthians 4:4in whom the god of this world—The god of this world is Satan. God created the world and all that pertains to it for his own glory and honor. He then created man in his own image as his representative to rule the world, under God’ s di­rection, in harmony with God’ s laws, and for his glory and for the exaltation of his authority. But man betrayed the trust committed to him, and turned from God as his counsellor, guide, and ruler and chose to follow and obey the devil. In doing so, he transferred the allegiance and rule of the world from God to the evil one.

Satan, by virtue of this transfer, became “ the god of this world.” Man chose Satan to be his god and the god of his kingdom instead of the Lord God, the Creator of the heavens and the earth. The devil in his parley with Jesus on the mount of temptation “ showed him all the kingdoms of the world,” and said unto him: “ To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomsoever I will I give it.” (Luke 4:6).hath blinded the minds of the unbelieving,—Satan veils the minds of those under his rule to hinder their seeing the truth of the gospel. [That is, that it might not show its true pur­port, and its real excellence to them; so that they should nei­ther understand the one, nor appreciate the other.

They are blind for lack of faith, and so being unbelieving they are per­ishing (Ephesians 5:6), seeing that they walk in darkness (John 8:12), and in Satan’ s power (Acts 26:18). Blindness of heart is both a sin and a punishment of sin.]that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them.—His object in veiling their minds is that the light of the truth of the gospel shall not shine upon their hearts to enlighten and save them. He veils their hearts by filling them with the love of evil things. [So men may have the gospel shining all around them and directed full upon them, and yet be blinded, and blind themselves to it.]Those who would behold God may see him reflected in the face of his Son, for, as Jesus said to Philip: “ He that hath seen me hath seen the Father.” (John 14:9). [The face of Moses was illumined because he had been in the presence of God, and so Christ reflects perfectly the glory of God, because he is “ the effulgence of his glory.” (Hebrews 1:3).]2 Corinthians 4:5 For we preach not ourselves,—He preached not his own thoughts, neither did he preach for his own exaltation, honor, and glory. [By this disclaimer is not meant that he excluded all reference to his own faith, or experience, and maintained an altogether impersonal tone while delivering instruction to the churches. The record of his work indicates the contrary. He freely spoke of his own experience of the mercy of God and sustaining grace of Christ, of his faith, his hope, his sor­rows, and joys. He spoke and wrote freely of himself, but did not set himself before his hearers as the leader of the Savior.

It was the fault of those factious teachers at Corinth who tried to disparage Paul’ s work, that they commended them­selves, taught their own speculations, and eyed their own ad­vancement, and drew disciples after them. This was what he disclaimed and abhorred, and what all preachers of the gospel must scrupulously and jealously avoid.

It is positively fatal to spiritual success to project oneself before the people instead of setting forth the all-sufficiency of Christ Jesus.]but Christ Jesus as Lord,—He preached that Christ Jesus is the Ruler and Savior. He must be exalted, honored, and obeyed. [The great end of preaching is to bring men to re­ceive and acknowledge Jesus Christ as the Messiah and Su­preme Lord of heaven and earth. It is the only way in which the salvation of men can be attained.]and ourselves as your servants for Jesus’ sake.—Paul pre­sented himself as a servant of the Corinthians for the sake of Jesus, that he might thereby honor and exalt Jesus and save them. He says: “ For though I was free from all men, I brought myself under bondage to all, that I might gain the more.” (1 Corinthians 9:19). This was the Spirit of Christ, who made himself to be servant of all that he might save men. He imitated Jesus, and said to them: “ Be ye imitators of me, even as I also am of Christ.” (1 Corinthians 11:1).2 Corinthians 4:6 Seeing it is God, that said, Light shall shine out of dark­ness, who shined in our hearts,—He felt the obligation to oth­ers on account of what God had done for him.

God had given his truth to him that he might teach to others what God had taught him. The truth was revealed through Christ to him, and he made it known to the world.to give the light of the knowledge of the glory of God in the face of Jesus Christ.—It was presented as light shining from the face of Christ to him, and by him reflected to the world.

What the Holy Spirit revealed to him concerning Jesus, he taught the world. [The motive which influenced him to de­vote himself to the service of the Corinthians was the love of Christ. He always put God before man. A regard for the glory of Christ is a far higher motive than regard for the good of man; and the glory of Christ is the only true source for one’ s seeking the good of men. All through this verse there is also a clear reminiscence of his own conversion, inasmuch as he had seen the face of Jesus Christ, and the sight of this had changed the darkness of his own life into the light of God through Christ. And, as he walked in that light, conscious of its illumination and obligation, his life became transparent as the day. To such a man artifice, deception, and self-laudation are an impossibility, and he repudiated the charge with ear­nestness and sorrow.]2 Corinthians 4:7 But we have this treasure—[By treasure is meant his ministry, but it is his ministry as pictured in the preceding paragraph, a ministry of illumination— a turning on the light of the knowledge of the glory of God in the face of Jesus Christ.

It was a ministration of life, of power, and glory. It produced the most astonishing effects.

It freed men from the condemnation and power of sin, delivered them from the power of the god of this world, and made them heirs of eter­nal life.]in earthen vessels,—He possessed this knowledge in an earthen vessel— earthly, perishing body. [Any human body is an unworthy receptacle for so glorious a ministry. And Paul’ s body, racked and wrecked by all he had suffered (2 Corinthians 11:23-27), seemed to him especially unworthy. His outward ap­pearance seems physically not to have been very prepossess­ing (2 Corinthians 10:1; 2 Corinthians 10:10), and its many hardships had not made it more so.]that the exceeding greatness of the power may be of God, and not from ourselves;—All must know that the spiritual light and power he displayed did not pertain to his natural body; that it was given him of God, so that God would re­ceive the honor and glory for all he did. [The frailty of his body made it all the more evident that the source of the power was not in himself, but in God.]2 Corinthians 4:8we are pressed on every side, yet not straitened;—Since the excellency of what he had, the knowledge of what he pos­sessed, the power over all may be from God while he was troubled, he did not give way to distress since God was his shield.perplexed, yet not unto despair;—He was often perplexed and troubled; but did not despair, since God rules all things. [This distinctly suggests inward rather than merely bodily trials, or at least the inward aspect of these. Constantly at a loss, he nevertheless always found the solution of his prob­lems.]2 Corinthians 4:9pursued, yet not forsaken;—He was persecuted of men, but not forsaken of God. Although God allowed men to per­secute him, and to seek to destroy his life and usefulness, yet he never deserted him or gave him up to the power of those who followed him.smitten down, yet not destroyed;—Jesus had said to his apostles: “ But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak.” (Matthew 10:19). When men seemed to have him in their power, God delivered him, and he had confi­dence in God that he would uphold him in all trials. [This occurred so often, and in cases so extreme, as to make it mani­fest that the power of God was exerted on his behalf.

No man left to his own resources could have endured or escaped so much. This was not an occasional experience, but his life was like that of Christ, in uninterrupted succession of indigni­ties and sufferings.]2 Corinthians 4:10always bearing about in the body the dying of Jesus,—He was always in his body exposed to, and in a manner suf­fering, the death that Jesus died. [Wherever he went among Jews or Gentiles, in all his journeyings, he met everywhere the same kind of treatment which Jesus himself received, and as his sufferings and deaths were in Jesus’ service and for Jesus’ sake, he had no hesitancy in saying that it was the put­ting to death of Jesus which was the burden his body always imposed upon him.

He identifies himself with Jesus in his sufferings and death elsewhere in terms as strong as he uses here: “ I protest by that glorying in you, brethren, which I have in Christ Jesus our Lord, I die daily” (1 Corinthians 15:31), “ Even as it is written, For thy sake we are killed all the day long; we were accounted as sheep for the slaughter” (Romans 8:36), “ That I may know him, and the power of his resurrec­tion, and the fellowship of his sufferings, becoming conformed unto his death” (Philippians 3:10), and “ Now I rejoice in my suffer­ings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’ s sake, which is the church” (Colossians 1:24). By using another figure he expresses the same thought: “ I bear branded on my body the marks of Jesus.” (Galatians 6:17). The scars which he bore in his body marked him as a soldier of Jesus Christ, and as belong­ing to him as his Master, and as suffering in his cause.]that the life also of Jesus may be manifested in our body.—That the life that Jesus lived might be reproduced and de­clared in his body. [Just as Jesus’ sufferings and death had as their purpose life, so Paul thinks of his own sufferings as serving the purpose of manifesting— making known— the life which Jesus lives and which he gives.]2 Corinthians 4:11 For we who live are always delivered unto death for Jesus’ sake,—On account of Jesus he constantly encountered the danger of death. [The sufferings which came upon him daily in his work for Jesus were gradually killing him, the pain and the perils, the spiritual pressure, the excitement of danger and the excitement of deliverance, were wearing out his strength, and he soon must die. In the same way Jesus had spent his strength and died, and in that life of weakness and suffering which were always bringing him nearer the grave, Paul felt himself in intimate sympathetic communion with his Master. It was “ the dying of Jesus” that he carried about in his body; but in spite of the dying he was not dead.]that the life also of Jesus may be manifested in our mortal flesh.—The mortal body of the believer delivered from death represents the resurrection of Jesus from the dead. [The only variation between this and the corresponding clause in the preceding verse is that here the phrase “ our mortal flesh” is substituted for “ in our body.” The word body does not of it­self involve the idea of weakness and mortality, but the word flesh does. Hereafter we are to be clothed with bodies, but not with flesh and blood.

The contrast, therefore, between the power of the life of Christ, and the feebleness of the organ, through which that life is revealed, is enhanced by saying it was manifested in our mortal flesh. In himself Paul was utter weakness, in Christ he could do and suffer all things.]2 Corinthians 4:12 So then death worketh in us,—His labors and teachings— that they might live spiritually— exposed him to persecu­tion, suffering, and death.but life in you.—So that death worked in him, but life in Christ was taught to them. [And as long as spiritual life was working correspondingly in the Corinthians he was con­tent.]2 Corinthians 4:13 But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak;—Al­though the afflictions and dangers to which he was exposed were adapted to discourage and even drive him to despair, he, however, was not discouraged, but having the same spirit that faith inspires, appropriated to himself the sentiment of the psalmist.we also believe, and therefore also we speak;—[The psalm­ist was greatly afflicted, the sorrows of death compassed him, the pain of Sheol got hold of him, but he did not despair.

He called on Jehovah and he helped him. He delivered his soul from death, his eyes from tears, and his feet from falling. His faith did not fail. He believed, and therefore, in the midst of his afflictions, he proclaimed his confidence and recounted the goodness of Jehovah. Paul’ s experience was the same. He also was sorely tried, but retained his confidence in Jeho­vah.] Believing the facts of the gospel, Paul could not other­wise than speak them to the world.

The same thought is: “ Woe is unto me, if I preach not the gospel.” (1 Corinthians 9:16). His faith constrained him to preach it, although it might bring persecution and even death unto him.2 Corinthians 4:14knowing that he that raised up the Lord Jesus shall raise up us also with Jesus,—The thing that encouraged him to speak the word of God to them even if it brought death was that he who raised up Christ from the dead would, through Jesus, raise up him and his associates.and shall present us with you.—They would be the crown of his rejoicing in the day of the Lord. [He is here exulting in the assurance, however persecuted and downtrodden here, God, who had raised up Jesus, would raise him up and present him with all other believers before the presence of his glory with exceeding joy.

This it was that sustained him, and has sustained so many others of the afflicted of God’ s people, and given them a peace which passes all understanding.]2 Corinthians 4:15 For all things are for your sakes,—All that God had done for him and all the sufferings and labors he had done for the Corinthians were for their good.that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.—That the abundant mercy and favors shown them might through their much thanksgiving redound to the glory of God. [The more Paul toiled and suffered, the more God’ s grace was made known and received; and the more it was received the more did it cause thanksgiving to abound to the glory of God. Anything that causes thanksgiving to God is worth all it costs.]2 Corinthians 4:16 Wherefore we faint not;—Because his sufferings brought glory to God and good to the Corinthians he did not grow dis­couraged under them.but though our outward man is decaying, yet our inward man is renewed day by day.—As his fleshly body, day by day, under labors and years, perished, or decayed, the inner spiri­tual man by these same sufferings and passing years grew stronger and stronger. Paul, never robust, was growing old and feeble in body, but his spiritual man grew stronger day by day.2 Corinthians 4:17 For our light affliction.—If we are diligently serving God, the afflictions and troubles of life work out for us greater honors and glories by preparing and qualifying us to enjoy the greater and higher honors God reserves for the faithful in the world to come. As compared with the glory to be gained, the sufferings to be endured are light.which is for the moment,—As compared with the eternal life which he was to enjoy, the days of his sufferings were but a moment of time.worketh for us more and more exceedingly an eternal weight of glory;—The sufferings wrought out the glories of Christ. “ If we endure, we shall also reign with him: if we shall deny him, he also will deny us” (2 Timothy 2:12), “ but in­somuch as ye are partakers of Christ’ s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceed­ing joy” (1 Peter 4:13), “ and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him” (Romans 8:17). The glory is so great, so past comprehension, he calls it an ex­ceeding and eternal weight of glory, oppressive in its gran­deur.2 Corinthians 4:18while we look not at the things which are seen,—The temporal things we see, together with the fleshly body, are temporal— must pass away.but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.—The spiritual things which we see by faith, including the spiritual body, are eternal. Paul does not look at or prize the things that are temporal.

The bodily sufferings and plea­sures endure for a time, then cease. He does not let them weigh upon him or affect his course.

The unseen things that he looks to through faith are eternal. He looks to them, lets them have weight with him, and labors with the view of at­taining the eternal glories. All the service God calls on us to perform, every burden he lays on us to bear, every affliction which we endure are in­tended for our good, and, if received in the spirit of obedient and faithful children, will fit us to enjoy the richest blessings God has in store for them that love him. He calls on us for no service because he needs it, but because we need it for our good. The Christian who neglects duties and shirks responsi­bilities will find himself unqualified for the honors and glo­ries God has in reserve for his faithful servants.

Verse 1 2 Corinthians 4Broomall has an interesting outline of this chapter, as follows: The hidden and the open . The blinded and the enlightened . Slaves and Master . Darkness and Light . The frail and the mighty . Trials and triumph . Death and life . The written and the spoken . The past and the future . Grace and thanksgiving . The outer and inner man . Affliction and glory . The seen and the eternal (2 Corinthians 4:18 b).[1]ENDNOTE: [1] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 664. Therefore seeing we have this ministry, even as we obtained mercy, we faint not. We … in this chapter refers to Paul, at least mainly, and secondarily to his fellow workers."[2] However, it is especially the apostles who are in view here. This ministry … is a reference to “the new covenant."[3]Even as we obtained mercy … This clause is very significant as showing that the new covenant brought to mankind through the gospel of Christ “is not an achievement of human ability but a consequence of divine mercy."[4] This is in fact an acknowledgment on Paul’s part of his own utter unworthiness, “because mercy is shown only to the guilty, the condemned, and the hopeless."[5][2] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 314. [3] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company, 1937), p. 57. [4] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 122. [5] Ibid. Verse 2 But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.We have renounced … This does not refer to any recent renunciation on Paul’s part, but to the fundamental renunciation of all the works of the devil at the time of his conversion to Christ. As Farrar put it: “We renounced them once and forever at our baptism."[6]Hidden things … craftiness … deceitfully … Rather than viewing this as Paul’s defense of himself from criticism imputing such devices to him by his enemies, it is preferable, as Kelcy did, to see this as Paul’s allusion “to such underhanded methods of certain false teachers at Corinth."[7] This, therefore, is not Paul’s defense of himself, as widely supposed, but his charges against them! Allo supported this view thus: Plainly Paul has someone in view - and in such a manner that he will not fail later on to disclose who it is. It is in 2 Corinthians 10 to 2 Corinthians 13 that this will be done. These rumblings of polemic, still vague and muffled, certainly have the air of preparing the way for a decisive explanation rather than of recalling one which has already been given.[8]The fashionable explanation of much of the Corinthian letters as Paul’s attempts to defend himself against slanders is lacking in both discernment and logic. Paul simply was not the kind of a man who was always on the defensive. Before he has finished this letter, he will take the offensive in such a manner as to demonstrate the fundamentally offensive and aggressive nature of his life and preaching. Craftiness … refers to tricky and deceitful devices which no faithful preacher of the word of God may use. Handling deceitfully … No greater sin exists than that of perverting and polluting the word of God, whether by toning down its requirements, or adulterating it with purely secular teachings. Such a corruption of the word of God, according to Lenski, is “the most dastardly of all the dastardly deeds done in the world."[9]Manifestation of the truth … This does not mean merely that Paul spoke the truth, which of course he did; but the reference is to that whole system of truth brought in Christianity. As Hillyer said, “TRUTH is almost a technical term for CHRIST or GOSPEL."[10]To every man’s conscience … Paul did not mean by this that everybody believed him, but that his life and teachings were of such a character that every man SHOULD HAVE believed him. The next verse is somewhat of an implied diatribe, replying to the unstated question, “Then why have not all believed?” Before leaving this verse, the comment of Tasker should be noted: Although the intellects of men and women may be attracted by the sophistries and subtleties of “the essayist in the pulpit” it is the plain unadulterated gospel that alone strikes home to man’s conscience. “Repent and believe the gospel” must ever be the burden of one who is preachingIN THE SIGHT OF GOD.[11][6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19,2Cor., p. 89. [7] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 28. [8] Philip E. Hughes, op. cit., p. 122. [9] R. C. H. Lenski, The Interpretation of St. Paul’s First and Second Epistles to the Corinthians (Columbus: Wartburg Press, 1937), p. 955. [10] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1079. [11] R V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 70. Verse 3 And even if our gospel is veiled, it is veiled in them that perish.This verse replies, as in a diatribe, to the objection that Paul’s gospel was veiled to some. One of the great marvels of the glorious truth in Christ Jesus is that to many people it is absolutely hidden. However, not for a moment does Paul allow any man to be blameless in the inability to see the truth. If one does not see it, it is his fault. “The veil (that prevents their seeing) is woven by their own prejudices and corrupt affections."[12]As Jesus said it, “Men love darkness rather than the light because their deeds are evil” (John 3:19 <>). Man’s moral condition determines whether or not he will see the truth. Them that perish … The scholars insist that this is a mistranslation and should read, “in them that are perishing.” Plumptre said, “The force of the present participle, as not excluding the thought of future change, should be noted."[13] Even hardened sinners who will not see the truth still have the option of changing if they will. [12] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), Vol. II, p. 350. [13] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VIII, p. 375. Verse 4 In whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them.In whom … Macknight translated this “by whom” and referred it to intellectual sinners in high places whom the devil uses as instruments in blinding yet others.[14]SATAN; GOD OF THIS WORLDThe god of this world … “Satan is not here called the god of the COSMOS, but god of THIS AGE."[15]Nevertheless, as Filson said, “Christ has broken the grip of Satan on mankind, but his remaining power is so great that Paul can call him the god of this present evil age."[16] McGarvey was right in declaring that this passage does not impute deity to Satan. “Satan is not a god properly, but is merely one in reference to those who have sinfully made him such."[17] Many believe, as did Lipscomb, that the sin of Adam “transferred the allegiance and rule of the world from God to the devil”;[18] but the conviction here is that all of Satan’s authority is usurped, that only what God permits is he able to do; and as for the notion that Satan in any meaningful sense rules the world, Nebuchadnezzar had to eat grass for seven years in order to learn that “The most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (Daniel 4:25 <>). This means that Satan’s promise to give Christ the rulership of the world in return for falling down and worshipping the devil (Matthew 4:4 <> ff) was an unqualified falsehood. Other New Testament passages that refer to Satan in a similar manner to that of Paul here are: “the prince of the powers of the air” (Ephesians 2:2 <>). “the prince of this world” (John 12:31 John 14:30 John 16:11 <>). Blinded the minds … This refers to “hardening” as it is called in other places in the New Testament (Romans 1:21 Romans 11:7 Romans 11:25 <>, etc.). An extensive study of this phenomenon was undertaken in the Commentary on Romans, and reference is here made to pp. 39-51,392-419. Blinding, darkening and hardening all refer to the same thing. The condition that results is sinful, and at the same time punishment for sin. Hardening occurs when the individual rebels against God, who then allows Satan to have his way, with a result of further hardening; and thus, in a sense God hardens people, as in the case of Pharaoh (Romans 9:17-18 <>). Satan was never able to blind any person who had not already rebelled against God. That the light … refers to the illumination of the minds of all who accept Christ. Of the gospel of the glory of Christ … The gospel of Christ is the source of all spiritual light. It is a gospel of glory, and that glory is of Christ. That the light … should not dawn upon them … The great purpose of Satan is to prohibit any true knowledge of the Lord Jesus Christ. Tertullian pointed out that Satan used superstition to blind people. He said: “The whole superstition of this world has gotten into his hands, so that he blinds effectively the hearts of unbelievers."[19]Who is the image of God … Other New Testament passages in which Christ is referred to as God’s image are: “Who is the image of the invisible God” (Colossians 1:15 <>). “The very image of his substance” (Hebrews 1:3 <>). “He that beholdeth me beholdeth him that sent me” (John 12:45 <>). “He that hath seen me hath seen the Father” (John 14:9 <>). Christ is the image of God in two ways: (1) As a perfect man, he, like Adam, was “in the image of God” (Genesis 1:26 <>). (2) As God in human form, Jesus accurately mirrored the Father’s will for mankind. [14] James Macknight, op. cit., p. 350. [15] F. W. Farrar, op. cit., p. 89. [16] Floyd V. Filson, op. cit., p. 316. [17] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 188. [18] David Lipscomb, op. cit., p. 59. [19] As quoted by Philip E. Hughes, op. cit., p. 128. Verse 5 For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.We preach not ourselves … As Lipscomb declared, “This cannot mean that Paul excluded all reference to himself or his faith and maintained altogether an impersonal tone in his preaching."[20] The meaning is that Paul rejected all personal claims to any human authority on his part, preaching only what Christ commanded him to preach. “All is of God; nothing is of self."[21]But Jesus as Lord … The supreme Lordship of Christ was central in all apostolic preaching. This is recognized by every Christian whose very confession, at the time of his conversion, begins with “confessing Jesus as Lord” (Romans 10:9 <>). And ourselves your servants for Jesus’ sake … The Greek word here rendered “servants” is [@doulos]; and it means SLAVES. “Paul is not suggesting, however, that he is a slave of the Corinthians."[22] There is but one Master, who is Christ the Lord; and it is purely “for his sake” that the apostle assumed the role of a slave of the Christians at Corinth. [20] David Lipscomb, op. cit., p. 60. [21] Philip E. Hughes, op. cit., p. 132. [22] Ibid. Verse 6 Seeing it is God that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.Light shall shine out of darkness … This verse carries strong overtones of Paul’s conversion after the blinding light he witnessed on the Damascus road. Furthermore, the reference to Genesis 1:3 <>, where it is written, “Let there be light,” links the original creation with the new spiritual creation in Christ . Tasker gives a quotation from Chrysostom as follows: Then indeed he said, Let it be; and it was. But now he said nothing, but himself became Light for us. For the apostle does not say, “has also now commanded,” but “he himself shined."[23]The glory of God in the face of Jesus Christ … The only true knowledge of God which is available to people is comprehended in the life and teachings of the Son of God. As Wesley put it: “It is more useful for us to behold God as he appears in his only-begotten Son, than to investigate his secret essence."[24] Paul’s allusion seems to be the fact that he had seen the blessed face of the Son of God in the blinding light that overwhelmed him on the road to Damascus, and that he unhesitatingly identified the face of Christ with the glory of God. [23] R. V. G. Tasker, op. cit., p. 72. [24] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Verse 7 But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.The thought of this verse is that God entrusted the gospel to people who had none of the trappings of earthly power and honor, in order that the great success of the gospel would not be accredited to its messengers as men, but unto the eternal God who inspired them. And, although it is true, as Lipscomb said, that any earthly body “is an unworthy receptacle for so glorious a message,"[25] yet there seems to be in view here the lowly earthly estate of the apostles. EARTHEN VESSELSIn earthen vessels … The figure is possibly drawn from the “small pottery lamps, cheap and fragile, that could be bought in the shops of Corinth”;[26] or from the custom observed in Roman triumphs, in which the silver or other precious metals looted from conquered peoples was melted down and poured into clay pots to be carried in the procession. “Herodotus tells us that Darius melted his gold into earthen pots, which could be broken when it was wanted."[27] Tiffany’s in New York City once displayed a fantastically large and beautiful diamond on a small piece of driftwood. As Reid said, “A frail vessel of earth, a little clay lamp, was often used to hold the light."[28]A great many commentators stress the ephemeral nature of frail and transitory mortal life in connection with this; but the preferable view is that of seeing the apostles who had been fishermen and tax collectors, and who were the most remarkably ordinary men; and Paul, as the most gifted of them, yet drastically handicapped by the thorn in the flesh, which may have been the bitter hatred of his whole race and nation, as well as by his unimpressive personal appearance - seeing SUCH MEN literally take the whole world for Jesus Christ! That the power may be of God, and not from ourselves … Let any man consider the facts: (1) of the difficulty encountered in turning pagan worshipers away from their idols, or the power required to woo people away from the fleshly lusts in which they lived, or the strength of fleshly ties that had to be severed, of the animosity and hatred that invariably came from priests, magistrates and others whose vested interests were jeopardized by the acceptance of a new religion, and the combined opposition to Christianity of every evil and shameful institution in the entire social order of that period; and (2) the fact that none of the apostles had any standing as worldly authorities, or even as respected teachers, and having no other background except that of laborers, etc. Let any man consider all of that, and then let him declare that God’s purpose was indeed served by placing the inestimable riches of the treasures of the gospel in EARTHEN VESSELS, in order that the power of the new faith would be recognized as coming from God himself, and not from any abilities of its human advocate. [25] David Lipscomb, op. cit., p. 62. [26] Philip E. Hughes, op. cit., p. 135. [27] J. R. Dummelow, One Volume Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p 932 [28] James Reid, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 318. Verse 8 We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken; smitten down, yet not destroyed; always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.As Macknight said, “This is supposed to refer to the Grecian games”;[29] but the figure of a race (the third analogy) would not be true in such a comparison, because Paul’s enemies were not in a Christian race with Paul. Plumptre believed that “The imagery here belongs to the soldier on active service."[30] It is perhaps best to forget about any special analogy that Paul might have had in mind and to consider these clauses merely as “the great paradoxes of the Christian life."[31] His own experiences during his apostolic ministry were the true background of all that is said here. Pressed but not straitened … Moffatt translated this “harried, but not hemmed in.” On Paul’s first missionary tour, his enemies had chased him everywhere, but were never able to hem him in. Perplexed, yet not unto despair … The disorders at Corinth were certainly perplexing to Paul, but there is no evidence that he ever despaired. Pursued, yet not forsaken … Forty men pursued Paul with a view to killing him, but he was not forsaken of the Lord (Acts 23:12 <> ff). Both Lenski and Carver state that “The metaphor here is that of a mortal chase and flight."[32]Smitten down, yet not destroyed … As Bruce paraphrased this, “Knocked down, but not out!"[33] Paul was literally stoned and left for dead (Acts 14:19 <>); and that is surely an example of his being knocked down but not knocked out! Always bearing about in the body the dying of Jesus … The thought here is that the same vicious hatred of every evil element on earth which finally succeeded (with God’s permission) in nailing Jesus to the cross was now focused upon the Lord’s apostles. This was the fulfillment of exactly what Jesus had promised. “A servant is not greater than his Lord. If they persecuted me, they will persecute you … all these things will they do unto you for my name’s sake” (John 15:20-21 <>). That the life of Jesus may be manifested in our body … The apostles were partakers both of the sufferings of Jesus and of the life of Jesus, a life which they were able to impart to others by preaching of the gospel. Paul correctly read the two, the sufferings and the spiritual life imparted to others, as directly related to Jesus. Also, it should be noted here that Paul viewed both the death of Jesus and the life of Jesus as historical facts. For him there was no such distinction as that alleged by unbelieving critics who speak of “the historical Jesus” and the “risen Jesus.” They were both historical! [29] James Macknight, op. cit., p. 355. [30] E. H. Plumptre, op. cit., p. 376. [31] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 223. [32] Frank G. Carver, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), Vol. 8, p. 534. [33] William Barclay, op. cit., p. 223. Verse 11 For we who live are always delivered unto death for Jesus’ sake, that the life also of Jesus may be manifested in our mortal flesh.“This verse repeats, and so emphasizes the thought of 2 Corinthians 4:10 ."[34] See under preceding verse for comment. ENDNOTE: [34] Floyd V. Filson, op. cit., p. 321. Verse 12 So then death worketh in us, but life in you.Paul is not here complaining to the effect that he suffers all of the hardships, and the Corinthians receive all of the benefits. He has reference to the causal effect of his persecutions with their result in many conversions. Paul’s many escapes from death and all of the other providences which had preserved his life miraculously through so many dangers were a part of the irrefutable evidence that God was with him. There was no denying the fact, as pointed out by Tasker, that: The power of the risen Jesus was being revealed here and now in his own body. The apostles were thus witnesses in deed as well as in word to the truth of their Lord’s resurrection.[35]ENDNOTE: [35] R. V. G. Tasker, op. cit., p. 74. Verse 13 But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak.According to that which is written … This was Paul’s formal designation of what he was about to quote as a passage from the word of God; and again the carelessness of the RSV in murdering this clause should be noted but not excused. Of all the places to find a correction of their error … it is in the Interpreter’s Bible! “Paul cites the Psalm passage as scripture, according as it is written; the RSV rendering does not make this clear."[36]I believed, and therefore did I speak … This is from Psalms 116:10 <>, a psalm which is titled, “Thanksgiving for Deliverance from Death” in the English Revised Version (1885). It was indeed appropriate that Paul, who had so frequently been delivered from death, should use the same words here. It is possible that Paul had read this Psalm frequently during his tribulations.

G. Campbell Morgan identified this verse as revealing the secret of effective preaching. Because Paul believed, his testimony had the ring of truth. Morgan concluded with the imperative: “If you do not believe, shut your mouth!"[37] This writer would add that if people do not believe the word of God, let them refrain from wasting our time with their books on the subject. In this verse Paul disclosed the first of four reasons which explained his endurance of so many trials. No. 1, he truly believed God’s word. [36] Floyd V. Filson, op. cit., p. 322. [37] G. Campbell Morgan, The Corinthian Letters of Paul (Old Tappan, New Jersey: Fleming H. Revell Company, 1946), p. 239. Verse 14 Knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.Here Paul calmly faced the ultimate prospect of his own death, giving the lie to all of the fancy allegations that he thought the Second Coming would occur in his lifetime. Here he affirmed that the Lord would raise him from the dead! With Jesus … cannot mean at the same time with Jesus, for Jesus had already been raised from the dead and had ascended to the right hand of the Majesty on High. With you … This has to mean that Paul also expected that all of the Corinthians would die before the Second Coming, because here he envisioned their being presented (see Colossians 1:28 <>) with himself. This verse is reason No. 2. Paul knew that death itself would not rob him of the crown of life, nor would it rob his Corinthian converts, despite the fact that both he and his converts would pass through it. Verse 15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.For all things are for your sakes … This is reason No. 3. Paul’s hardships were actually contributing to the conversion of many souls, and also to their being grounded and established in the faith. This occurred because it would not have been possible for any man to suppose that such trials, dangers and persecutions as those endured by Paul would have marked the efforts of any insincere charlatan. Through the many … unto the glory of God … Here is reason No. 4. Paul endured because his sufferings glorified God by the bringing of many souls unto salvation. Verse 16 Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day.Wherefore we faint not … has the meaning of “For the four reasons just cited, he was able to endure.” Our outward man is decaying … This is not a reference to the “old man” (Romans 6:6 <>; Ephesians 4:22 <>;Colossians 3:9 <>), having the simple meaning that his physical body, with all of its powers, was moving inexorably to its dissolution. All of the powers and glory of mortal life are like a flower that blooms and then crumbles into dust; and how sad it would be for man if there was nothing to anticipate except the grave. Inward man is renewed day by day … The true believer in Christ is not overly disturbed by the erosion and decay of all physical life, because his soul is feasting upon that Bread which came down from heaven, even our Lord Jesus Christ. The inner spiritual life, which is the glory of the “new creature” in Christ, does not diminish or fade. “Brighter the way groweth each day,” in the words of an old hymn. Happy indeed are they who rejoice in the growing strength of the inner man as the swift seasons roll. For those who are without this treasure, the decay of the outward is the decay of everything. Verse 17 For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory.The surprise of this verse is that the epic sufferings of Paul should be termed “our light affliction”; This cannot mean, literally, that they were in any sense “light”; but that IN with the ultimate glory of Christians, they are light. James Macknight has an inspiring paragraph on this verse, as follows: It is hardly possible to express the force of this passage as it stands in the original. Nothing greater can be said or imagined. The apostle, about to describe the happiness of the righteous in heaven takes fire. He calls it not glory, merely, but a weight of glory, in opposition to the light thing of our affliction, and an eternal weight of glory, in opposition to the momentary duration of our affliction, and a most exceeding eternal weight of glory, as beyond comparison greater than all the dazzling glories of riches, fame, power, pleasure, or than anything that can be possessed in the present life?[38]Both Macknight and Plumptre stressed the repetition of “exceedingly” by Paul in the Greek, which is literally, “worketh for us exceedingly, exceedingly, etc.."[39] This is an idiom meaning “exceeding the superlative.” [38] James Macknight, op. cit., p. 359. [39] E. H. Plumptre, op. cit., p. 378. Verse 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.The entire genius of the Christian life, indeed the entirety of faith in both the old and new covenants, is here distilled and isolated as to its pure essence. Trusting God, believing and obeying him, are finally nothing more than what is revealed here. SEEING THE If one can see it, it cannot last. All visible things are temporal, whether flowers, suns or galaxies; and it also applies to that which one sees when he looks at himself in a mirror. The author of the book of Hebrews (just who could this have been, if not Paul?) devoted almost all of chapter 11 to an exposition of this verse, leaving the impression that the writer of this passage, after thinking about it for more than a decade, took up the Old Testament and applied the principle stated here to all of the salient features in it. Note the following: Introduction: Faith itself is “a conviction of things not seen” (Hebrews 11:1 <>). This does not mean things which are merely overlooked, but things which, by their very nature, cannot be seen at all. “Things not seen” include everything in the whole theater where faith operates. Such things as the understanding of how the universe was created, the incarnation of Christ, the judgment of the world by the deluge, the Second Advent, the final judgment, and the assignment of his final destiny to every man - in fact, everything of ultimate importance relates to the things invisible. It has been a failure to discern this quite obvious and simple truth in Hebrews 11:1 <> which has contributed so heavily to scholarly disagreements about what is meant by that passage.

1. God framed the universe itself out of things unseen (stated invertedly). “Hath not been made out of things which appear” (Hebrews 11:3 <>). Modern science has proved that atoms, the building blocks of all creation, are not merely invisible, but are also practically nothing at all, being electrically charged particles in orbit around other particles and in the aggregate composed almost entirely of space. It is literally true that the whole universe is made of “things unseen,” even regarding the tiniest particles of it; and, in addition to that, the great fundamental laws controlling all things in space, such as gravity, centrifugal and centripetal forces, inertia, radiation, etc., are, all of them, invisible.
2. Noah, acting upon God’s instructions, preserved through the flood a new beginning for the human family. “Being warned of God concerning things not seen as yet” (Hebrews 11:7 <>). Such a flood as God promised had never occurred before; and it was a sheer act of faith for Noah to believe in “thing not seen as yet.”
3. Abraham likewise trusted in the invisible; and although the word “unseen” is not used in connection with his obedience, the thought is surely in this, “For he looked for the city that hath the foundations, whose builder and maker is God” (Hebrews 11:10 <>). That city, to be sure, was invisible in any ordinary sense.
4. Jacob, when near death, blessed his sons and “made mention of the departure of the children of Israel” (Hebrews 11:22 <>). This was trust in “things unseen” by virtue of their being future.
5. Moses forsook Egypt and cast his lot with Israel; “For he endured as seeing him who is invisible,” the invisible God (Hebrews 11:27 <>). No greater test of trusting the “unseen” was ever successfully met. The wealth, glory, power and splendor of Egypt were very visible. Moses could see the armies, orchards, palaces and pyramids which belonged to Pharaoh and might also have belonged to him; but he trusted the promises of the invisible God.
6. This is exactly the challenge of faith in every generation, to believe in the things which no one can see. Heaven, hell, the final judgment of all people, the Second Coming, the resurrection of the dead practically everything of importance in Christian faith, regards the “things that are unseen,” and which things are designated here by Paul as eternal.
7. “He that believeth and is baptized shall be saved” (Mark 16:16 <>) regards the same confidence in “things not seen.” The new birth is invisible; and, although the outward act of baptism may be seen, such things as the pollution of a soul by sin, the surrender of the heart to God, the forgiveness of the sinner which takes place not on earth but in the heart of God, and the resultant change of directions deriving from the new birth - none of these things can be seen literally. They belong in that category of “things not seen as yet.” However, since the universe itself is made of “things unseen,” no one need ever fear to step out firmly and confidently upon the promise of God. “The things which are unseen are eternal.”
8. Just as God is invisible (Hebrews 11:27 <>), the Holy Spirit is also invisible. The fruits of the Spirit (Galatians 5:22 <>) are not visible, but are like the blessed Spirit himself whom no man has ever seen.
9. The same principle is operative in the public worship of Christians. The Lord said, “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20 <>). One may look around him at church, but he will not see the Lord, except by the eyes of faith. Nevertheless, that presence of Christ in the worship is the eternal blessing of the church. Being “unseen,” his influence is the eternal essence of every true worship service in his name. (Note: Further discussion of this intriguing subject is found in my Commentary on Hebrews, chapter 11.)

Questions by E.M. Zerr On 2nd Corinthians 41. What does Paul declare he has? 2. To what does he refer by this ? 3. What divine favor had he received with it? 4. Seeing this what does he not do? 5. Tell what he had renounced. 6. How not walking? 7. Not handling the Word of God how? 8. But manifesting what ? 9. Commending themselves to what ? 10. In whose sight was this done? 11. To what class is the Gospel hid? 12. What god is concerned in this? 13. Tell what class he is able to blind. 14. What light does he wish them not to behold? 15. If they did whom would this light show them? 16. Of whom is this person the image? 17. In seeing Christ who else does one see? 18. Why should Satan wish us not to see God ? 19. Who was the subject of Paul’ s preaching ? 20. In what relationship does he represent himself? 21. For whose sake does he do this? 22. State God’ s command as to the light. 23. Where else has he shined? 24. To give what light was this done ? 25. In whose face is this glory reflected? 26. In what vessels is this treasure contained? 27. For whose honor is this situation arranged? 28. Was Paul troubled, or distressed; which? 29. Perplexed, or in despair? 30. Forsaken, or persecuted ? 31. Cast down, yet not what? 32. Always bearing what? 33. How could he do this and yet remain alive ? 34. By this what was to be made manifest ? 35. Was this manifestation to be in next life only? 36. Unto what are the living always delivered? 37. In whose behalf is this done? 38. What life will be thus made known? 39. Of whom was this condition specially true ? 40. How could the Corinthians be an exception? 41. Did this make any difference in their faith? 42. According to what principle did Paul speak? 43. Whom did God raise from the dead? 44. What hope did this fact give unto Paul? 45. State the presentation he expected. 46. For whose sakes does he say are all things? 47. To what will all redound? 48. Through what means will such redounding occur? 49. What undesirable thing does this cause prevent? 50. State which man perishes daily. 51. What happens to the other man? 52. By what means may such result be accomplished? 53. Describe Paul’ s affliction as to time and weight. 54. State its outworking. 55. Contrast things seen and unseen. 56. Which does Paul give the more consideration?

2 Corinthians 4:1

2 Corinthians 4:1. Paul calls the new covenant system a ministry, which means a service under Christ. He regards it as being so rich and glorious in contrast with that under Moses, that he is determined to faint not. It means he will not falter in his service for Christ, since there is so much to be gained by serving Him.

2 Corinthians 4:2

2 Corinthians 4:2. To renounce means to give up and completely turn from a thing. All dishonesty (shame) is wrong, but so much has been said about hiding or covering the face, the apostle specifies that form of wrongdoing in this passage. The servant of Christ should not resort to any craftiness (trickery) in his teaching of the truth of Christ. To handle the word of God deceitfully means to pervert it and mix it with human traditions in such a way as to deceive the hearer. He would be misled by the appearance of truth that he would see in the mixture.

The Juda-izers who had been troubling the Christians were doing that very thing, by mixing a part of the law of Moses with the teachings of the Gospel. Manifestation of the truth means to give the plain unmixed and “unvailed” truth to the people. Such teaching would be commended by every man who conscientiously desired that which is pleasing to God.

2 Corinthians 4:3

2 Corinthians 4:3. In this verse we have a comparison that results both in a likeness and a contrast, based on the statements of the preceding chapter. The likeness is in the fact that something is hid or covered (“vailed”), and the contrast is that the hiding pertains to a different class from those indicated at Sinai.

2 Corinthians 4:4

2 Corinthians 4:4. The Gospel is hid to the people who are lost, and yet they are the ones who most need it. However, it is not the fault of the Lord that these people are lost, but it is caused by their own blind unbelief. This condition is caused by a being whom Paul calls the god of this world. Luke 4:6; John 12:31 John 14:30 John 16:11; Ephe-sians 2:2 shows us that Satan is the one referred to by Paul. Certainly he does not want anyone to be influenced by the Gospel, for therein is reflected the spiritual image of Christ, and when men see that and admire it, they will become like Him and hence will reject Satan.

2 Corinthians 4:5

2 Corinthians 4:5. Paul’s own personality or importance was not the subject of his preaching, for he claimed only to be the servant of the church for the sake of Jesus to whom the church belongs. The subject of all his preaching was Christ as the Saviour and Lord of all who will believe and obey.

2 Corinthians 4:6

2 Corinthians 4:6. Light to shine out of darkness refers to the condition prior to the six days of creation described in Genesis 1. Verse 2 of that chapter says that “darkness was upon the face of the deep” [the sea], and verse 3 states that God said, “let there be light.” This material event is used to illus trate the condition of spiritual darkness that all men have before they receive the light of divine truth. This light is displayed upon the divine face of Jesus Christ and is communicated to those who will open their hearts to receive the truth. When that is done the spiritual darkness that enshrouded the heart of the sinner is penetrated, and in the place of that darkness, or “out of that darkness,” will shine the glorious light of the Gospel.

2 Corinthians 4:7

2 Corinthians 4:7. The treasure means the light of the Gospel, and the earthen vessel is a human being. When the effects of the great truth concerning Christ are observed by the world, and knowing that man in his natural ability is unable to accomplish such results, it will be concluded that the power has come from God.

2 Corinthians 4:8-9

2 Corinthians 4:8-9. In this paragraph Paul mentions four sets of unfavorable terms, in each pair of which he shows a contrast. The distinction is made between what he is actually experiencing, and what he did not suffer his adversities to do unto him. In other words, what he was forced to endure was bad enough, but the other would have been worse which he would not allow to take place with him; he resolved to surmount all his trials. He did not permit his troubles to distress him, which means to cramp or hinder him in his work. He was sometimes puzzled and wondered “what was coming next,” yet he never gave way to despair.

In spite of his persecutions, the Lord sustained him and he also had the encouragement of some faithful brethren. To be cast down means to be prostrated, while to be destroyed means to be entirely put out of the contest, and Paul would not let his trials come to that end. He was sometimes “down,” but never let himself be counted “out.”

2 Corinthians 4:10-11

2 Corinthians 4:10-11. A man does not literally die but once, yet Paul was constantly in danger of death. (See 1 Corinthians 15:30-31.) The apostle was willing to face all this threat of death, that he might display the kind of life Jesus led on the earth.

2 Corinthians 4:12

2 Corinthians 4:12. On account of his work as an apostle and being on the “firing line,” Paul had to face this danger of death constantly. The Corinthian brethren were not thus exposed to death as Paul was, yet they were receiving the spiritual benefit of the sufferings imposed upon the apostle, and it meant spiritual life for them.

2 Corinthians 4:13

2 Corinthians 4:13. The same spirit of faith is a quotation from Psalms 116:10. David’s faith was so strong that he was willing to express it in words, regardless of what his enemies might do unto him. Paul affirms that he has that same spirit of faith, hence he is determined to speak the truth of Christ however much it might endanger his life among his enemies. This is a summing up of the attitude described in the verses beginning with verse 8.

2 Corinthians 4:14

2 Corinthians 4:14. Paul’s confidence in the resurrection sustained him amid all of his persecutions. Present us with you. All men will be raised from the dead regardless of their manner of life, but the righteous will stand together in the group which Jesus will present as his own to the Father.

2 Corinthians 4:15

2 Corinthians 4:15. Paul endured many trials and inconveniences for the sake of his brethren in Corinth. He expected them to react with many expressions of gratitude in their prayers, thus giving God the glory for the grace or favor bestowed upon them.

2 Corinthians 4:16

Verse 16. Faint is the same as that in verse 1, and means to falter or be heartless, and Paul affirms that he would not suffer such to happen to him. That was because of his abiding faith in the promises of God, and the assurance that some day all “earthly things would cease to be, and life eternal fruit should bear.” The outward man means the fleshly body that is the subject of persecutions and also is subject to the frailty of age and infirmity. While such changes are going on, the inward man (the soul or spirit) is living on and on and growing stronger each day and gaining much of that strength from the very trials that the enemy thought would cast him down in despair.

2 Corinthians 4:17

2 Corinthians 4:17. Light affliction and moment are used in a comparative sense. The first can affect the outward man only (Luke 12:4-5), and the second applies to this life only. On the other hand, the glory that shall be given to the faithful will be eternal in its weight (or worth) and endless in its duration.

2 Corinthians 4:18

2 Corinthians 4:18. Look not means not to be unduly concerned about it. Things which are seen means the present physical trials. Not seen means the spiritual reward in the next world, and that will be eternal in character and endless in duration.