5 For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.
What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him. I planted, Apollos watered; but God gave the increase.
For though I was free from all `men,' I brought myself under bondage to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law. To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. And I do all things for the gospel's sake, that I may be a joint partaker thereof.
For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ.
Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to `the will of' God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away. Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.
But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant:
And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. But ye `shall' not `be' so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.
And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet.
John answered and said, A man can receive nothing, except it have been given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is made full. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all.
If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.
And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.
But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great.
And when it came to pass that Peter entered, Cornelius met him, and fell down at his feet, and worshipped him. But Peter raised him up, saying, Stand up; I myself also am a man.
And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker. And the priest of Jupiter whose `temple' was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes. But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is:
Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying.
I have therefore my glorifying in Christ Jesus in things pertaining to God. For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 4
Commentary on 2 Corinthians 4 Commentary Critical and Explanatory on the Whole Bible
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 (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Co 4:6; 1Ti 6:14-16). Paul here recurs to 2Co 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [Alford].
5. For—Their blindness is not our fault, as if we had self-seeking aims in our preaching.
preach … Christ … the Lord—rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
6. For—proof that we are true servants of Jesus unto you.
commanded the light—Greek, "By speaking the word, commanded light" (Ge 1:3).
hath shined—rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh 8:12). The physical world answers to the spiritual.
in our hearts—in themselves dark.
to give the light—that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4).
the glory of God—answering to "the glory of Christ" (see on 2Co 4:4).
in the face of Jesus Christ—Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (Heb 1:3).
7. "Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [Chrysostom, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (2Co 4:16; compare 2Co 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jud 7:16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [Bengel].
that the excellency of the power, &c.—that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (1Co 2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (2Co 4:10, 11; Joh 3:30).
may be of God … not of us—rather, as Greek, "may be God's (may be seen and be thankfully [2Co 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.
8. Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7).
on every side—Greek, "in every respect" (compare 2Co 4:10, "always"; 2Co 7:5). This verse expresses inward distresses; 2Co 4:9, outward distresses (2Co 7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power.
perplexed, but not in despair—Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
9. not forsaken—by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mt 27:46).
cast down—or "struck down"; not only "persecuted," that is, chased as a deer or bird (1Sa 26:20), but actually struck down as with a dart in the chase (Heb 11:35-38). The Greek "always" in this verse means, "throughout the whole time"; in 2Co 4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."
10. bearing about in the body the dying of the Lord Jesus—that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (2Co 4:11; 2Co 1:5; compare 1Co 15:31). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare 2Co 7:5; 11:26). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death.
that the life also of Jesus might be made manifest in our body—rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In 2Co 4:11 the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [Bengel].
11. we which live—in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Ro 8:10, 11; see on 2Co 4:10; compare 2Co 5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (2Co 11:23).
delivered unto—not by chance; by the ordering of Providence, who shows "the excellency of His power" (2Co 4:7), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is 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 (Jude 24).
with you—(2Co 1:14; 1Th 2:19, 20; 3:13).
15. For—Confirming his assertion "with you" (2Co 4:14), and "life … worketh in you" (2Co 4:12).
all things—whether the afflictions and labors of us ministers (2Co 4:8-11), or your prosperity (2Co 4:12; 1Co 3:21, 22; 4:8-13).
for your sakes—(2Ti 2:10).
abundant grace, &c.—rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [Chrysostom] (2Co 1:11; 9:11, 12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (2Ch 20:19-22; Ps 18:3; 50:23).
16. we faint not—notwithstanding our sufferings. Resuming 2Co 4:1.
outward man—the body, the flesh.
perish—"is wearing away"; "is wasted away" by afflictions.
inward man—our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus."
is renewed—"is being renewed," namely, with fresh "grace" (2Co 4:15), and "faith" (2Co 4:13), and hope (2Co 4:17, 18).
17. which is but for a moment—"Our PRESENT light (burden of) affliction" (so the Greek; compare Mt 11:30), [Alford]. Compare "now for a season … in heaviness" (1Pe 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory."
worketh—rather, "worketh out."
a far more exceeding and—rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.
18. look not at—as our aim.
things … seen—"earthly things" (Php 3:19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former [Chrysostom].
things … not seen—not "the invisible things" of Ro 1:20, but the things which, though not seen now, shall be so hereafter.
temporal—rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."