2 Corinthians 4:6

2 Corinthians 4:1-6 1. Therefore seeing we have this ministry, as we have received mercy, we faint not; 1. Quamobrem habentes ministerium hoc, sicuti misericordiam sumus consequuti, non deficimus, 2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 2. Sed reiicimus latebras dedecoris, non ambulantes in astutia, neque dolo tractantes sermonem Dei: sed manifestatione veritatis commendantes nos apud omnem conscientiam hominum coram Deo. 3. But if our gospel be hid, it is hid to them that are lost: 3. Si autem velatum est Evangelium nostrum: in iis qui pereunt velatum est. 4. In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 4. Quibus deus saeculi hujus excoecavit sensus: nempe infidelibus, ut ne illis resplendeat claritas Evangelii glori? Christi, qui est imago Dei invisibilis. 5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 5. Non enim nosmet ipsos praedicamus, sed Iesum Christum Dominum; nos veto servos vestros propter Iesum. 6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 6. Quoniam Deus qui iussit e tenebris lumen splendescere, idem illuxit in cordibus nostris ad illuminationem cognitionis glori? Dei in facie Iesu Christi. 1. Having this ministry. He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to the dignity of the gospel. As, therefore, he has been treating of the nature of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such. "Having," says he, "this ministry" -- that ministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making the mercy of God the reason of his Apostleship, than if he had attributed it to the grace of God. We faint not [423] that is, we are not deficient in our duty, [424] so as not to discharge it with fidelity. 2. But renounce the hidden things. While he commends his own sincerity, [425] he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it -- all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction [426] from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, [427] by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful. As to himself, he says that he rejects or disdains disguises, because Christ's face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, ( Exodus 34:33 ,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They, [428] on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks. Not walking in craftiness. There can be no doubt, that the false Apostles delighted themselves greatly in the craftiness that Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant. [429] We learn, however, in what estimation Paul holds this appearance of excellence. Craftiness he declares to be unworthy of Christ's servants. As to what follows -- nor handling deceitfully -- I am not sure that this sufficiently brings out Paul's meaning; for the verb doloun does not so properly mean acting fraudulently, as what is called falsifying [430] as horse-jockeys [431] are wont to do. In this passage, at least, it is placed in contrast with upright preaching, agreeably to what follows. But by manifestation of the truth He claims to himself this praise -- that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has the consciences of all as witnesses of this in the sight of God. As he has placed the manifestation of the truth in contrast with the disguised [432] doctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between the consciences of men and their ears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to the consciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause. 3. But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge the power of his gospel, and warns them that this is a token of reprobation and ruin. "Should any one affirm that he does not perceive that manifestation of Christ of which I boast, he clearly shows himself, by this very token, to be a reprobate, [433] for my sincerity in the work of instructing [434] is clearly and distinctly perceived by all that have eyes. Those, therefore, from whom it is hid, must be blind, and destitute of all rational understanding." The sum is this -- that the blindness of unbelievers detracts nothing from the clearness of his gospel; for the sun is not less resplendent, that the blind do not perceive his light. [435] But some one will say that this applies equally to the law, for in itself it is a lamp [436] to guide our feet, ( Psalm 119:105 ,) enlightens the eyes, ( Psalm 19:8 ,) etc., and is hid only from those that perish. I answer that, when Christ is included in the law, the sun shines forth through the midst of the clouds, so that men have light enough for their use; but when Christ is disjoined from it, there is nothing left but darkness, or a false appearance of light, that dazzles men's eyes instead of assisting them. It is, however, a token of great confidence, that he ventures to regard as reprobates all that reject his doctrine. It is befitting, however, that all that would be looked upon as ministers of God's word should be endued with the like confidence, that with a fearless confidence they may unhesitatingly summon all the adversaries of their doctrine to the judgment-seat of God, that they may bring thence a sure condemnation. 4. Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. "They do not see," says he, "the sun at mid-day, because the devil has blinded their understandings." No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ's true divinity, while they at the same time confessed him to be God, twists the text in this way -- "God hath blinded the understandings of this world." In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans their two first principles. [437] What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans. We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul's words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul's meaning. But what occasion was there for this? For the subterfuge of the Arians was childish -- that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere, many are called gods, ( 1 Corinthians 8:5 ;) but David, on the other hand, sings forth -- the gods of the nations are demons. [438] ( Psalm 96:5 .) When, therefore, the devil is called the god of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called the prince of this world. ( John 14:30 .) [439] There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, [440] that Christ's divine essence is no more proved from his having the appellation God applied to him, than Satan's is proved from its being applied to him, a cavil of this nature is easily refuted; for Christ is called God without any addition, [441] nay, he is called God blessed for ever. ( Romans 9:5 .) He is said to be that God who was in the beginning, before the creation of the world. ( John 1:1-3 .) The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt. [442] The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting the term, as respecting the power. As the power of blinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God's control -- as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God's benefits for our salvation, so the former execute his wrath. Hence good angels are called powers and principalities, ( Ephesians 3:10 ,) but it is simply because they exercise the power given them by God. For the same reason Satan is the prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God. An evil spirit from God came upon Saul. ( 1 Samuel 16:14 .) Again, chastisements through means of evil angels. ( Psalm 78:49 .) With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but the power is not alike, nor is the manner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satan blinds men, [443] not merely with God's permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, ( 1 Kings 22:21 ,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be a lying spirit in the mouth of all his prophets. ( 1 Kings 22:22 .) Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to a reprobate mind, ( Romans 1:28 ,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul's meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil, [444] than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, ( 2 Corinthians 4:3 ,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief. Lest the light of the glorious gospel of Christ should shine upon them. This serves to confirm what he had said -- that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. "For nothing," says he, "appears in it but Christ, and that not obscurely, but so as to shine forth clearly." He adds, that Christ is the image of God, by which he intimates that they were utterly devoid of the knowledge of God, in accordance with that statement -- He that knoweth not me knoweth not my Father. ( John 14:7 .) This then is the reason, why he pronounced so severe a sentence upon those that had doubts as to his Apostleship -- because they did not behold Christ, who might there be distinctly beheld. It is doubtful whether he employed the expression, the gospel of the glory of Christ, as meaning the glorious gospel, agreeably to the Hebrew idiom; or whether he means by it -- the gospel, in which Christ's glory shone forth. The second of these meanings I rather prefer, as having in it more completeness. When, however, Christ is called the image of the invisible God, this is not meant merely of his essence, as being the "co-essential of the Father," as they speak, [445] but rather has a reference to us, because he represents the Father to us. The Father himself is represented as invisible, because he is in himself not apprehended by the human understanding. He exhibits himself, however, to us by his Son, and makes himself in a manner visible. [446] I state this, because the ancients, having been greatly incensed against the Arians, insisted more than was befitting on this point -- how it is that the Son is inwardly the image of the Father by a secret unity of essence, while they passed over what is mainly for edification -- in what respects he is the image of God to us, when he manifests to us what had otherwise been hid in him. Hence the term image has a reference to us, as we shall see again presently [447] The epithet invisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous. [448] 5. For we preach not ourselves Some make this to be an instance of Zeugma, [449] in this manner: We preach not ourselves to be lords, but God's only Son, whom the Father has set over all things, to be the one Lord. [450] I do not, indeed, find fault with that interpretation, but as the expression is more emphatic (emphatikotera) and has a more extensive signification, [451] when it is said, that one preaches himself. I am more inclined to retain this interpretation, especially as it is almost unanimously approved of. For there are other ways in which men preach themselves, than by arrogating to themselves dominion, as for example, when they aim at show, rather than at edification -- when they are desirous in any way to have distinction -- when, farther, they make gain of the gospel. Ambition, therefore, and avarice, and similar vices in a minister, taint the purity of his doctrine, so that Christ has not there the exclusive distinction. Hence, he that would preach Christ alone, must of necessity forget himself. And ourselves your servants. Lest any one should mutter out the objection--"But in the mean time you say many things respecting yourself," he answers, that he desires nothing farther, than that he should be their servant. "Whatever things I declare respecting myself (so loftily, and boastfully, in your opinion) have this object in view -- that I may in Christ serve you advantageously." It follows, that the Corinthians are excessively proud and ungrateful, if they reject this condition. Nay more, it follows, that they had been previously of a corrupt judgment, inasmuch as they had not perceived his holy affection. Here, however, all pastors of the Church are admonished as to their state and condition, for by whatever title of honor they may be distinguished, they are nothing more than the servants of believers, and unquestionably, they cannot serve Christ, without serving his Church at the same time. An honorable servitude, it is true, this is, and superior to any principality, [452] but still it is a servitude, so that Christ alone may be elevated to distinction -- not encumbered by the shadow of a single rival [453] Hence it is the part of a good pastor, not merely to keep aloof from all desire of domineering, but to regard it as the highest pitch of honor, at which he aspires -- that he may serve the people of God. It is the duty of the people, on the other hand, to esteem the servants of Christ first of all on the ground of the dignity of their Master, and then farther on account of the dignity and excellence of their office, that they may not despise those, whom the Lord has placed in so illustrious a station. 6. God who commanded light to shine out of darkness. I see that this passage may be explained in four different ways. In the first place thus: "God has commanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own nature darkness, He has brought forward the light of His gospel into the world." Secondly, thus: "God has made the light of the gospel to take the place of the law, which was wrapt up in dark shadows, and thus, He has brought light out of darkness." Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle's intention. The third exposition is that of Ambrose: "When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel." The fourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: "God, who by his word created light, drawing it, as it were, out of the darkness [454] -- that same Being has now enlightened us in a spiritual manner, when we were buried in darkness." This transition, [455] from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one, [456] however, is not unsuitable. Let every one follow his own judgment. Hath shined in our hearts. He speaks of a twofold illumination, which must be carefully observed -- the one is that of the gospel, the other is secret, taking place in our hearts. [457] For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel. In the face of Jesus Christ. In the same sense in which he had previously said that Christ is the image of the Father, ( 2 Corinthians 4:4 ) he now says, that the glory of God is manifested to us in his face. Here we have a remarkable passage, from which we learn that God is not to be sought out ( Job 11:7 ) in His unsearchable height, (for He dwells in light that is inaccessible, 1 Timothy 6:16 ,) but is to be known by us, in so far as He manifests himself in Christ. Hence, whatever men desire to know respecting God, apart from Christ, is evanescent, for they wander out of the way. True, indeed, God in Christ appears in the first instance to be mean, but he appears at length to be glorious in the view of those, who hold on, so as to come from the cross to the resurrection. [458] Again we see, that in the word person [459] there is a reference made to us, [460] because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence. Footnotes: [423] Instead of ouk ekkakoumen, we faint not, enkakoumen, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading, the whole verse may be read thus -- Wherefore, as we have obtained mercy, or been graciously entrusted, eleethemen, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty." -- Dr. A. Clarke. -- Ed. [424] "Nous n'omettons rien de ce qui est de nostre office;" -- "We do not omit any thing of what belongs to our office." [425] "Sa droiture et syncerite;" -- "His own uprightness and sincerity." [426] "Ne pouuoyent pas estre excellens et en estime;" -- "Could not be eminent, and be held in estimation." [427] "Ces couleurs fausses, et ces desguisemens;" -- "Those false colors, and those disguises." [428] "Les faux apostres;" -- "The false apostles." [429] "Enuers les gens simples, et qui ne scauent pas iuger des choses;" -- "Among simple people, and those that do not know how to judge of things." [430] The verb doloun is applied by Lucian (in Hermot. 59) to vintners adulterating wine, in which sense it is synonymous with kapeleuein, made use of by Paul in 2 Corinthians 2:17 . Beza's rendering of the clause exactly corresponds with the one to which Calvin gives the preference -- "Neque falsantes sermonem Dei;" -- "Nor falsifying the word of God." Tyndale (1534) renders the clause thus -- "Nether corrupte we the worde of God." The rendering in the Rheims version (1582) is -- "Nor adulterating the word of God." -- Ed. [431] "Et frippiers;" -- "And brokers." [432] "Fardee et desguisee;" -- "Painted and disguised" [433] "Il ne pourra mieux monstrer signe de sa reprobation, que par la;" -- "He could not give a clearer evidence of his reprobation than this." [434] "La syncerite et droiture que ie tien a enseigner;" -- "The sincerity and uprightness that I maintain in teaching." [435] See Calvin on Corinthians, [28]vol.1, p. 116. -- Ed [436] "Vne lanterne ardente;" -- "A lantern burning." [437] The Manicheans, so called from Manes their founder, held the doctrine of two first principles, a good and an evil, thinking to account in this way for the origin of evil. See Calvin's Institutes, volume 1--- Ed. [438] "Les dieux des Gentils sont diables;" -- "The gods of the Gentiles are devils." Calvin here, as in many other instances, quotes according to the sense, not according to the words. The passage referred to is rendered by Calvin -- "All the gods of the nations are vanities," ("ou, idoles," "or idols,") the Hebrew word being, as he notices, 'lylym, (elilim,) mere nothings, ( 1 Corinthians 8:4 ,) instead of 'lhym, (elohim,) gods. (See Calvin on the Psalms, [29]vol. 4, pp. 50, 51.) There can be no doubt that Calvin, in quoting this passage here, has an eye to what is stated by Paul in 1 Corinthians 10:20 . -- Ed. [439] Calvin, when commenting on the passage referred to, remarks, that "the devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God's permission, he exercises his tyranny over the world." -- Calvin on John, [30]volume 2.--- Ed. [440] "Tant qu'ils voudront;" -- "As much as they please" [441] Calvin obviously means by this clause -- without anything being added having a tendency to qualify or limit the appellation. In accordance with this he says in the Institutes, (volume 1,) that the "title," God, "is not conferred on any man without some addition, as when it is said that Moses would be a god to Pharaoh." ( Exodus 7:1 .) -- Ed. [442] A variety of animals, besides the dog, were worshipped by the Egyptians, and even some vegetable substances, growing in their gardens, were adored by them as deities! Calvin, when commenting on 1 Corinthians 8:5 , speaks of the Egyptians as having rendered divine homage to "the ox, the serpent, the cat, the onion, the garlic." -- Calvin on Corinthians, [31]vol. 1, p. 277. -- Ed. [443] "Les reprouuez;" -- "The reprobate." [444] "The god of this world. O that we could consider this, according to what it doth import and carry in it of horror and detestableness! It is a thing that we do not yet believe, that a world inhabited by reasonable creatures, God's own offspring, is universally fallen into a confederacy and combination with another god, with an enemy -- god, an adversary -- god, against the living and true God! Men have changed their God. And what a fearful choice have they made! Fallen into a league with those wicked creatures that were weary of his government before, and that were, thereupon, thrown down into an abyss of darkness, and bound up in the chains thereof, unto the judgment of the great day. But doth the Scripture say this in vain? or hath it not a meaning when it calls the devil the god of this world? O with what amazement should it strike our hearts, to think that so it is, that the whole order of creatures is gone off from God, and fallen into a confederacy with the devil and his angels, against their rightful sovereign Lord." -- Howe's Works. (London, 1834.) p. 1206. -- Ed. [445] Calvin manifestly refers to an expression made use of by the Council of Nice, A.D. 325, to express unity of essence in the first and second persons of the Trinity, the Son having been declared to be homoousis to Patri -- co-essential with the Father. "It had been used in the same sense by some writers before the meeting of the Council. It is remarkable, however, that it had been rejected by the Council of Antioch, A.D. 263, on account of the inference which Paul of Samosata pretended to draw from it, namely, that if Christ and the Spirit were consubstantial with the Father, it followed that there were three substances -- one prior and two posterior -- derived from it. To guard against this inference, the Council declared that the Son was not homoousios to Patri (consubstantial with the Father.) "Paul" (of Samosata) "seems to have explained the term as signifying specific, or of the same species; and it is certain that this sense had sometimes been given to it. Thus Aristotle calls the stars homoousia meaning that they were all of the same nature. But in the creed of Nice it is expressive of unity of essence, and was adopted, after considerable discussion, as proper to be opposed to the Arians, who affirmed that the essence of the Son was different and separate from the Father." -- Dick's Theology, volume 2. The reader will also find the same expression largely treated of by Calvin in the Institutes, volume 1--- 1. See also Institutes, volume 2, and Calvin on John, [32]vol. 1, p. 417. -- Ed. [446] "Christ is the image of God, as a child is the image of his father; not in regard of the individual property which the Father hath distinct from the child, and the child from the father, but in respect of the same substance and nature, derived from the father by generation. Christ is here called the image of God, ( 2 Corinthians 4:4 ,) not so much,' saith Calvin, in relation to God, as the Father is the exemplar of his beauty and excellency, as in relation to us, as he represents the Father to us in the perfections of his nature, as they respect us and our welfare, and renders him visible to the eyes of our minds." -- Charnock's Works, (Lond. 1684,) volume 2, p. 476. -- Ed. [447] See on [33]verse 6. [448] Three manuscripts (as stated by Poole in his Synopsis) have aoratou (invisible,) but it is generally believed to have been an interpolation from Colossians 1:15 . -- Ed. [449] Zeugma is a figure of speech, in which two subjects are used jointly (the term being derived from xeuenumi to join) with the same predicate, which strictly belongs only to one. -- Ed. [450] "Auquel le Pere a baill? superintendance sur toutes choses;" -- "To whom the Father has given superintendence over all things." [451] "Comme ainsi soit que la facon de parler est de plus grand poids, et s'estend plus loin;" -- "As it is a form of expression that has greater weight, and is more extensive." [452] "Plus heureuse que toutes les principautez du monde;" -- "Happier than all the principalities of the world." [453] "N'estant nullement empesch? par l'ombre de quelque autre qui luy seroit donne pour compagnon;" -- "In no degree hindered by the shadow of any other, that might be given him as a companion." [454] "Du profond des tenebres;" -- "Out of the depth of darkness." [455] Anagoge. The Reader will find in the Harmony ([34]vol. 1, p. 436, n. 1,) a lucid view of the import of the word anagoge, or rather anagoge as employed, on the one hand, by "divines of the allegorizing school," and on the other by Calvin, whose reverence for the inspired oracles would not permit him to give way to mere fancy in the interpretation of them, even in a single instance. -- Ed. [456] "La troisieme exposition;" -- "The third exposition." [457] "Interieurement en nos coeurs;" -- "Inwardly in our hearts." [458] "Ceux, qui ont la patience de venir de la croix ... la resurrection;" -- "Those, who have the patience to come from the cross to the resurrection." [459] The original expression is prosopo 'Iesou Christou -- in the person of Jesus Christ. -- Ed. [460] "Ce qui est dit de Dieu, c'est pour le regard de nous;" -- "What is said respecting God, is in relation to us."

For God, {g} who commanded the light to shine out of darkness, hath shined in our hearts, to give the {h} light of the knowledge of the glory of God in the face of Jesus Christ. (g) Who made with his word alone. (h) That being enlightened by God, we should in the same way give that light to others.

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Hath shined — The first work of the Spirit in man’s heart is to beat out new windows there, and to let in light, Acts 26:18 . And then, Semper in sole sita est Rhodes, qui et calorem et colorera nobis impertit. Always in the sun was Rhodes placed which bestowed to us both warm and colour. (Aeneas Sylv.)

The Holy Ghost in the New Testament often compareth the work of the new creation by Jesus Christ, to the work of God in the old creation; intimating to us, that the latter is as great a work of providence and Divine power, as the former: Ephesians 4:24 , the new man, after God, is said to be created in righteousness and true holiness. For as that is a creation which is a making of something out of nothing, (as God created the heavens and the earth), so the production of one thing out of another, which hath no fitness or aptitude to receive such a form, is also a true creation, and requireth an Almighty power. God made light to shine out of darkness, Genesis 1:2 ,3 : so (saith the apostle) he hath made Christ (who is the Light of the world) to shine into our hearts, to give us the true knowledge of God, and of his glory, the glory of his grace. In the face of Jesus Christ; that is, by which we attain the clear and certain knowledge of God: as a man is distinctly known by or from his face, God is clearly and distinctly known only in and by Christ.

For God, who commanded the light to shine out of darkness,.... The causal particle for, shows these words to be also a reason of the foregoing; either why they so clearly beheld the glory of the Lord, 2 Corinthians 4:18 or why they renounced the hidden things of dishonesty, 2 Corinthians 4:2 or why their Gospel could not be hid, 2 Corinthians 4:3 or why they did not preach themselves, but Christ, 2 Corinthians 4:5 because God had shined in their hearts; and in this light, they saw the glory of Christ; could not bear any secret, hidden, scandalous practices; and held forth the word of light and life to others; and seeing so much of their own weakness, sinfulness, and unworthiness, dared not to preach themselves, but Christ Jesus the Lord; in which may be observed the character of the true God, as opposed to Satan, the god of this world, who is said to blind the minds of men, 2 Corinthians 4:6 whereas the true God is represented as the author of "light", and as producing it by a word of "command", and that "out" of mere "darkness"; respect is here had to the creation of all things at the beginning, when "darkness was upon the face of the deep--and God said, let there be light and there was light", Genesis 1:2 . Now this character of God, as creating light in this wonderful manner, is prefaced to his giving spiritual light unto his people; because of the agreement there is between light corporeal and spiritual, in their nature and production; for as there was darkness upon the earth before there was light, so there is a natural darkness in the minds of men, before any spiritual light is infused into them; and as light was the first production out of the dark and unformed chaos, so light is the first thing that is struck into the soul in conversion; moreover, as light was the effect of almighty power, so is the spiritual illumination, or the opening of the eyes of the understandings of men, who are naturally born blind; and as light was a creation of that which was not before, so the work of grace on the soul is not an increase of, or an addition to, or an improvement of the light of nature, but it is a new light, created in the understanding; add to all this, that both corporeal and spiritual light are good, and both called "day"; the influence that God has over the hearts of men, and the effect he produces there are, he hath shined in our hearts. The hearts of men are like this dark terraqueous globe, having no light in them; God is as the sun, the fountain of light, which shines upon them and in them; so as to give them a true sight and sense of sin, and of their lost state and condition; so as to cause them to see the fulness and suitableness of Christ as a Saviour; so as to warm their affections, and draw out their desires after Christ, his ways, truths, ordinances, and people; and so as to give them light into the mysteries of the Gospel; particularly he so shines into the hearts of some, whom be makes ministers of the Gospel, as to give more light and knowledge into Gospel truths, than he does to others; and his end in doing this, is to give: that is, that his ministering servants may give the light of the knowledge of the glory of God in the face of Jesus Christ; men must be first made light in, and by the Lord, or they will never be fit and proper persons to hold forth the word of light, or to communicate light to others; God first shines into their hearts, and then they give light to others: by "the glory of God" is not meant the essential glory of God, or the perfections of his nature, though these are to be seen in the face, or person of Christ; but rather the glorious counsels of God, and scheme of salvation by Jesus Christ; or in other words, the glorious Gospel of God: and by "the knowledge" of it is designed, not a mere notional speculative knowledge of the Gospel, but an experimental one; a spiritual knowledge of the Gospel, of Christ in it, of God in Christ, and of an interest in God's salvation by Christ: now when the ministers of the word are said to give the light of this to men, or to enlighten them with this knowledge, it cannot be thought that they are the efficient causes, for such are only Jehovah, Father, Son, and Spirit; but only that they are instrumental, and are means in the hands of God, of bringing persons to see the fellowship of this mystery: all which is done, "in the face of Jesus Christ"; this denotes the clearness and perspicuity of their ministry, and of that knowledge which is communicated by it; see 2 Corinthians 3:12 and also the authority by which they act; it is in the name and person of Christ, in which sense the phrase is used, 2 Corinthians 2:10 .

The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.

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 [2309]2Co 4:4). the glory of God—answering to "the glory of Christ" (see on [2310]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).

For God, who commanded ... - The design of this verse seems to be, to give a reason why Paul and his fellow-apostles did not preach themselves, but Jesus Christ the Lord, 2 Corinthians 4:5 . That reason was, that their minds had been so illuminated by that God who had commanded the light to shine out of darkness, that they had discerned the glory of the divine perfections shining in and through the Redeemer, and they therefore gave themselves. to the work of making him known among people. The doctrines which they preached they had not derived from people in any form. They had not been elaborated by human reasoning or science, nor had they been imparted by tradition. They had been communicated directly by the source of all light - the true God - who had shined into the hearts that were once benighted by sin. Having been thus illuminated, they had felt themselves bound to go and make known to others the truths which God had imparted to them. Who commanded the light ... - Genesis 1:3 . God caused it to shine by his simple command. He said, "let there be light, and there was light." The fact that it was produced by "his saying so" is referred to here by Paul by his use of the phrase (ὁ εἰπὼν ho eipōn) "Who saying," or speaking the light to shine from darkness. The passage in Genesis is adduced by Longinus as a striking instance of the sublime. Hath shined in our hearts - Margin, "It is he who hath." This is more in accordance with the Greek, and the sense is, "The God who at the creation bade the light to shine out of darkness, is he who has shined into our hearts; or it is the same God who has illuminated us, who commanded the light to shine at the creation." "Light" is every where in the Bible the emblem of knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and wretchedness. See note, John 1:4-5 . And the sense here is, that God had removed this ignorance, and poured a flood of light and truth on their minds. This passage teaches, therefore, the following important truths in regard to Christians - since it is as applicable to all Christians, as it was to the apostles: (1) That the mind is by nature ignorant and benighted - to an extent which may be properly compared with the darkness which prevailed before God commanded the light to shine. Indeed, the darkness which prevailed before the light was formed, was a most striking emblem of the darkness which exists in the mind of man before it is enlightened by revelation, and by the Holy Spirit. For: (a) In all minds by nature there is deep ignorance of God, of His Law, and His requirements; and, (b) This is often greatly deepened by the course of life which people lead; by their education; or by their indulgence in sin, and by their plans of life; and especially by the indulgence of evil passions. The tendency of man if left to himself is to plunge into deeper darkness, and to involve his mind more entirely in the obscurity of moral midnight. "Light is come into the world, and men loved darkness rather than light, because their deeds were evil," John 3:19 . (2) this verse teaches the fact, that the minds of Christians are illuminated. They are enabled to see things as they are. This fact is often taught in the Scriptures; see 1 John 2:20 ; 1 Corinthians 2:12-15 . They have different views of things from their fellow-men, and different from what they once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in the Saviour, and in the promises of the gospel, which they did not see before they were converted. This does not mean: (a) That they are superior in their powers of understanding to other people - for the reverse is often the fact; nor, (b) That the effect of religion is at once to enlarge their own intellectual powers, and make them different from what they were before in this respect. But it means that they have clear and consistent views; they look at things as they are; they perceive a beauty in religion and in the service of God which they did not before. They see a beauty in the Bible, and in the doctrines of the Bible, which they did not before, and which sinners do not see. The temperate man will see a beauty in temperance, and in an argument for temperance, which the drunkard will not; the benevolent man will see a beauty in benevolence which the churl will not: and so of honesty, truth, and chastity. And especially will a man who is reformed from intemperance, impurity, dishonesty, and avarice, see a beauty in a virtuous life which he did not before see. There is indeed no immediate and direct enlargement of the intellect; but there is an effect on the heart which produces an appropriate and indirect effect on the understanding. It is at the same time true, that the practice of virtue, that a pure heart, and that the cultivation of piety all tend to regulate, strengthen, and expand the intellect, as the ways of vice and the indulgence of evil passions and propensities tend to enfeeble, paralyze, darken, and ruin the understanding; so that, other things being equal, the man of most decided virtue, and most calm and elevated piety, will be the man of the clearest and best regulated mind. His powers will be the most assiduously, carefully, and conscientiously cultivated and he will feel himself bound to make the most of them. The influence of piety in giving light to the mind is often strikingly manifested among unlettered and ignorant Christians. It often happens, as a matter of fact, that they have by far clearer, and more just and elevated views of truth than people of the most mighty intellects, and most highly cultivated by science and adorned with learning. but who have no piety; and a practical acquaintance with their own hearts, and a practical experience of the power of religion in the days of temptation and trial is a better enlightener of the mind on the subject of religion than all the learning of the schools. (3) this verse teaches, that it is the "same God" who enlightens the mind of the Christian that commanded the light at first to shine. He is the source of all light. He formed the light in the natural world; he gives all light and truth on all subjects to the understanding; and he imparts all correct views of truth to the heart. Light is not originated by man; and man on the subject of religion no more creates the light which beams upon his benighted mind than he created the light of the sun when it first shed its beams over the darkened earth. "All truth is from the sempiternal source of light divine;" and it is no more the work of man to enlighten the mind. and dissipate the darkness from the soul of a benighted sinner, than it was of man to scatter the darkness that brooded over the creation, or than he can now turn the shades of midnight to noonday. All this work lies beyond the proper province of man; and is all to be traced to the agency of God - the great fountain of light. (4) it is taught here that it is the "same power" that gives light to the mind of the Christian which at first commanded the light to shine out of darkness. It requires the exertion of the same Omnipotence; and the change is often as remarkable, and surprising. Nothing can be conceived to be more grand than the first creation of light - when by one word the whole solar system was in a blaze. And nothing in the moral world is more grand than when by a word God commands the light to beam on the soul of a benighted sinner. Night is at once changed to day; and all things are seen in a blaze of glory. The works of God appear different; the Word of God appears different; and a new aspect of beauty is diffused over all things. If it be asked in what way God thus imparts light to the mind, we may reply: continued...