2 Corinthians 4 commentary

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.

The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.

The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.

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 Instead of οὐκ ἐκκακοῦμεν, we faint not, ἐγκακοῦμεν, 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, ἠλεήθημεν, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty.” — Dr. A. Clarke. — Ed. that is, we are not deficient in our duty, “Nous n’omettons rien de ce qui est de nostre office;” — “We do not omit any thing of what belongs to our office.” so as not to discharge it with fidelity.

2. But renounce the hidden things. While he commends his own sincerity, “Sa droiture et syncerite;” — “His own uprightness and sincerity.” 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 “Ne pouuoyent pas estre excellens et en estime;” — “Could not be eminent, and be held in estimation.” 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, “Ces couleurs fausses, et ces desguisemens;” — “Those false colors, and those disguises.” 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, “Les faux apostres;” — “The false apostles.” 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. “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.” 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 δολοῦν does not so properly mean acting fraudulently, as what is called falsifying The verb δολοῦν is applied by Lucian (in Hermot. 59) to vintners adulterating wine, in which sense it is synonymous with καπηλέυειν, 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. as horse-jockeys “Et frippiers;” — “And brokers.” 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 “Fardee et desguisee;” — “Painted and disguised” 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, “Il ne pourra mieux monstrer signe de sa reprobation, que par la;” — “He could not give a clearer evidence of his reprobation than this.” for my sincerity in the work of instructing “La syncerite et droiture que ie tien a enseigner;” — “The sincerity and uprightness that I maintain in teaching.” 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. See Calvin on Corinthians, vol.1, p. 116. — Ed

But some one will say that this applies equally to the law, for in itself it is a lamp “Vne lanterne ardente;” — “A lantern burning.” 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. 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. 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. “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, אלילים, (elilim,) mere nothings, (1 Corinthians 8:4,) instead of אלהים, (elohim,) gods. (See Calvin on the Psalms, 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. (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.) 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, volume 2. — Ed.

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, “Tant qu’ils voudront;” — “As much as they please” 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, 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. 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. 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, vol. 1, p. 277. — Ed. 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, “Les reprouuez;” — “The reprobate.” 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, “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. 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, 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 ὁμοούσις τῷ Πατρὶ — 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 ὁμοούσιος τῷ Πατρὶ (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 ὁμοούσια 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, vol. 1, p. 417. — Ed. 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. “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. 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 See on verse 6. The epithet invisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous. Three manuscripts (as stated by Poole in his Synopsis) have ἀοράτου (invisible,) but it is generally believed to have been an interpolation from Colossians 1:15. — Ed.

5. For we preach not ourselves Some make this to be an instance of Zeugma, Zeugma is a figure of speech, in which two subjects are used jointly (the term being derived from ξεύηνυμι to join) with the same predicate, which strictly belongs only to one. — Ed. 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. “Auquel le Pere a baillé superintendance sur toutes choses;” — “To whom the Father has given superintendence over all things.” I do not, indeed, find fault with that interpretation, but as the expression is more emphatic (εμφατικωτερα) and has a more extensive signification, “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.” 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, “Plus heureuse que toutes les principautez du monde;” — “Happier than all the principalities of the world.” but still it is a servitude, so that Christ alone may be elevated to distinction — not encumbered by the shadow of a single rival “N’estant nullement empesché 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.” 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 “Du profond des tenebres;” — “Out of the depth of darkness.” — that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition, Anagoge. The Reader will find in the Harmony (vol. 1, p. 436, n. 1,) a lucid view of the import of the word anagoge, or rather ἀναγωγὴ 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. 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, “La troisieme exposition;” — “The third exposition.” 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. “Interieurement en nos coeurs;” — “Inwardly in our hearts.” 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. “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.” Again we see, that in the word person The original expression is προσώπῳ ᾿Ιησοῦ Χριστοῦ — in the person of Jesus Christ. — Ed. there is a reference made to us, “Ce qui est dit de Dieu, c’est pour le regard de nous;” — “What is said respecting God, is in relation to us.” 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.

2 Corinthians 4:7-12

7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

7. Habemus autem thesaurum hunc in vasis testaceis: ut exsuperantia potentira sit Dei, et non ex nobis:

8. We are troubled on every side, yet not distressed; we are perplexed, but not in despair;

8. Quando in omnibus premimur, at non anxii reddimur: laboramus inopia, at non destituimur:

9. Persecuted, but not forsaken; cast down, but not destroyed;

9. Persequutionem patimur, at non deserimur: deiicimur, at non perlinus:

10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

10. Semper mortificationem Iesu Christi circumferentes in corpore nostro, ut vita Iesu manifestetur in corpore nostro.

11. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.

11. Semper enim nos, dum vivimus, “Nous en viuant, or, nous qui viuons;” — “We, while living, or, we, who live.” in mortera tradimur propter Iesum, ut vita Iesu manifestetur “Soit aussi manifestee;” — “May also be manifested” in mortali carne nostra.

12. So then death worketh in us, but life in you.

12. Itaque mors quidem in nobis operatur, vita autem in vobis. “La vie en vous, ou, vous en reuient;” — “Life in you, or, comes from it to you.”

7. But we have this treasure. Those that heard Paul glorying in such a magnificent strain as to the excellence of his ministry, and beheld, on the other hand, his person, contemptible and abject in the eyes of the world, might be apt to think that he was a silly and ridiculous person, and might look upon his boasting as childish, while forming their estimate of him from the meanness of his person. “Ils le iugeoyent selon l’apparence de sa personne, qui estoit petite et contemptible;” — “They judged of him according to the appearance of his person, which was small and contemptible.” The wicked, more particularly, caught hold of this pretext, when they wished to bring into contempt every thing that was in him. What, however, he saw to be most of all unfavorable to the honor of his Apostleship among the ignorant, he turns by an admirable contrivance into a means of advancing it. First of all, he employs the similitude of a treasure, which is not usually laid up in a splendid and elegantly adorned chest, but rather in some vessel that is mean and worthless; “The term σκεῦος (vessel), from σχέω to hold, has an allusion to the body’s being the depository of the soul. ́̓Οστρακον properly signifies a shell, (of which material, probably, the primitive vessels were formed,) and, 2dly, a vessel, of baked earth. And as that is proverbially brittle, ὀστράκιος denoted weak, fragile, both in a natural and a metaphorical sense; and therefore was very applicable to the human body, both as frail, and as mean.” — Bloomfield. — Ed. and then farther, he subjoins, that the power of God is, by that means, the more illustrated, and is the better seen. “Those, who allege the contemptible appearance of my person, with the view of detracting from the dignity of my ministry, are unfair and unreasonable judges, for a treasure is not the less valuable, that the vessel, in which it is deposited, is not a precious one. Nay more, it is usual for great treasures to be laid up in earthen pots. Farther, they do not consider, that it is ordered by the special Providence of God, that there should be in ministers no appearance of excellence, lest any thing of distinction should throw the power of God into the shade. As, therefore, the abasement of ministers, and the outward contempt of their persons give occasion for glory accruing to God, that man acts a wicked part, who measures the dignity of the gospel by the person of the minister.”

Paul, however, does not speak merely of the universal condition of mankind, but of his own condition in particular. It is true, indeed, that all mortal men are earthen vessels Hence, let the most eminent of them all be selected, and let him be one that is adorned to admiration with all ornaments of birth, intellect, and fortune, “De tous ornamens, de race, d’esprit, de richesses, et toutes autres choses semblables;” — “With all ornaments of birth, intellect, riches, and all other things of a like nature.” still, if he be a minister of the gospel, he will be a mean and merely earthen depository of an inestimable treasure Paul, however, has in view himself, and others like himself, his associates, who were held in contempt, because they had nothing of show.

8. While we are pressed on every side. This is added by way of explanation, for he shows, that his abject condition is so far from detracting from the glory of God, that it is the occasion of advancing it. “We are reduced,” says he, “to straits, but the Lord at length opens up for us an outlet; “We are troubled on every side. In respect of the nature of it, (the trouble,) it is plain it was external trouble. The very word there used, Θλιβόμενοι, signifies dashing a thing from without. As the beating and allision of the waves against a rock make no trouble in the rock, no commotion there, but a great deal of noise, clamor, and tumult round about it. That is the sort of trouble which that word in its primary signification holds forth to us, and which the circumstances of the text declare to be the signification of the thing here meant. [...] The word στενοχωρούμενοι expresseth such a kind of straitening as doth infer a difficulty of drawing breath; that a man is so compressed, that he cannot tell how to breathe. That is the native import of the word. As if he had said, ‘We are not reduced to that extremity by all the troubles that surround us, but we can breathe well enough for all that.’ Probably there are meant by this thing desired, two degrees or steps of inward trouble... Either it is a trouble that reacheth not the heart, or if it doth, it does not oppress or overwhelm it.” — Howe’s Works, (London, 1834), p. 706. — Ed. we are oppressed with poverty, but the Lord affords us help. Many enemies are in arms against us, but under God’s protection we are safe. In fine, though we are brought low, so that it might seem as if all were over with us, “There is an allusion,” says Dr. Bloomfield, “to an army so entirely surrounded and hemmed in στενοῖς, (in straits,) as the Roman army at the Caudinae Furc’, that there is left no hope of escape.” — Ed. still we do not perish.” The last is the severest of all. You see, how he turns to his own advantage every charge that the wicked bring against him. “Pour le rendre contemptible;” — “To render him contemptible.”

10. The mortification of Jesus “Mortificationem.” — Such is Calvin’s rendering of the original term νέκρωσιν, and it is evidently employed to convey the idea of putting to death, the main idea intended to be expressed being, as our author shows, that the apostles were, for the sake of Christ, subjected to humiliating and painful sufferings, which gave them, in a manner, an outward conformity to their Divine Master in the violent death inflicted upon him. The term mortification, when taken in strict accordance with its etymology, in the sense of putting to death, appears to bring out more fully the apostle’s meaning, than the word “dying,” made use of in our authorized version. Beza, who gives the same rendering as Calvin, subjoins the following valuable observations: — “Mortificationem τὴν νέκρωσιν — Sic vocat Paulus miseram illam conditionem fidelium, ac pr’sertim ministrorum (de his enim proprie agitur) qui quotidie (ut ait David) occiduntur, quasi destinationem ad coedem dicas: additurque Domini Iesu, vel, (ut legit vetus interpres) Iesu Christi, tum ut declaretur causa propter quam mundus illos ita persequitur; tum etiam quia hac quoque in parte Christo capiti sunt conformes, Christusque adeo ipse quodammodo in iis morte afficitur. Ambrosius maluit mortem interpretari, nempe quia in altero membro sit mentio vitoe Christi. At ego, si libuisset a Pauli verbis discedere, coedem potius exposuissem: quia non temere Paulus ςέκρωσιν maluit scribere quam θάνατον, quoniam etiam Christus hic considerandus nobis est non ut simpliciter mortuus, sed ut interemptus. Verum ut modo dixi νέκρωσις nec mortem nec coedem hic significat, sed conditionem illam quotidianis mortibus obnoxiam, qualis etiam fuit Christi ad tempus;” — “Mortification τὴν νέκρωσιν This term Paul makes use of to denote that miserable condition of believers, and more especially of ministers, (for it is of them properly that he speaks,) who are, as David says, killed every day — as though you should say a setting apart for slaughter; and it is added — of the Lord Jesus, or (as the old interpreter renders it) of Jesus Christ, partly with the view of explaining the reason why the world thus persecutes them, and partly because in this respect also they are conformed to Christ, the Head, and even Christ himself is, in them, in a manner put to death. Ambrose has preferred to render it death, for this reason, that in the other clause mention is made of the life of Christ. For my own part, however, were I to depart from Paul’s words, I would rather render it slaughter, inasmuch as Paul did not rashly make use of νέκρωσιν rather than θάνατον, since Christ also is to be viewed by us here, not simply as having died, but as having been put to death. But, as I said a little ago, νέκρωσις here does not mean death nor slaughter, but a condition which exposed every day to deaths, such as Christ’s, also, was for a time.” — Ed. He says more than he had done previously, for he shows, that the very thing that the false apostles used as a pretext for despising the gospel, was so far from bringing any degree of contempt upon the gospel, that it tended even to render it glorious. For he employs the expression — the mortification of Jesus Christ — to denote everything that rendered him contemptible in the eyes of the world, with the view of preparing him for participating in a blessed resurrection. In the first place, the sufferings of Christ, By the “sufferings of Christ,” here, Calvin obviously means — not the sufferings of our Redeemer personally, but sufferings endured for Christ in the persons of his members, as in Colossians 1:24. — Ed. however ignominious they may be in the eyes of men, have, nevertheless, more of honor in the sight of God, than all the triumphs of emperors, and all the pomp of kings. The end, however, must also be kept in view, that we suffer with him, that we may be glorified together with him. (Romans 8:17.) Hence he elegantly reproves the madness of those, who made his peculiar fellowship with Christ a matter of reproach. At the same time, the Corinthians are admonished to take heed, lest they should, while haughtily despising Paul’s mean and abject appearance, do an injury to Christ himself, by seeking an occasion of reproach “Matiere d’opprobre et deshonneur;” — “Matter of reproach and dishonor.” in his sufferings, which it becomes us to hold in the highest honor.

The word rendered mortification, Wiclif (1380) renders the expression as follows: “euermore we beren aboute the sleyng of Ihesus in oure bodi.” — Ed. is taken here in a different sense from what it bears in many passages of Scripture. For it often means self-denial, when we renounce the lusts of the flesh, and are renewed unto obedience to God. Here, however, it means the afflictions by which we are stirred up to meditate on the termination of the present life. To make the matter more plain, let us call the former the inward mortification, and the latter the outward. Both make us conformed to Christ, the one directly, the other indirectly, so to speak. Paul speaks of the former in Colossians 3:5, and in Romans 6:6, where he teaches that

our old man is crucified, that we may walk in newness of life

He treats of the second in Romans 8:29, where he teaches, that we were predestinated by God to this end — that we might be conformed to the image of his Son. It is called, however, a mortification of Christ only in the case of believers, because the wicked, in the endurance of the afflictions of this present life, share with Adam, but the elect have participation with the Son of God, so that all those miseries that are in their own nature accursed, are helpful to their salvation. All the sons of God, it is true, have this in common, that they bear about the mortification, of Christ; “Here we have a strong mode of expressing the mortal peril to which he was continually exposed; (as in 1 Corinthians 15:31, καθ ᾿ ἡμέραν ἀποθνήσκω, I die daily,) together with an indirect comparison of the sufferings endured by himself and the other apostles, with those endured by the Lord Jesus even unto death. The genitive τοῦ Κυριου (of the Lord,) is, as Grotius remarks, a genitive of likeness. The sense is — ‘bearing about — continually sustaining, perils and sufferings, like those of the Lord Jesus.’” — Bloomfield, — Ed. but, according as any one is distinguished by a larger measure of gifts, he, in that proportion, comes so much the nearer to conformity with Christ in this respect.

That the life of Jesus. Here is the best antidote to adversity — that as Christ’s death is the gate of life, so we know that a blessed resurrection will be to us the termination of all miseries, “La fin et l’issue de toutes miseres et calamitez;” — “The end and issue of all miseries and calamities.” inasmuch as Christ has associated us with himself on this condition, that we shall be partakers of his life, if in this world we submit to die with him.

The sentence that immediately follows may be explained in two ways. If you understand the expression delivered unto death as meaning to be incessantly harassed with persecutions and exposed to dangers, this would be more particularly applicable to Paul, and those like him, who were openly assailed by the fury of the wicked. And thus the expression, for Jesus’ sake, will be equivalent to for the testimony of Christ. (Revelation 1:9.) As, however, the expression to be daily delivered unto death, means otherwise — to have death constantly before our eyes, and to live in such a manner, that our life is rather a shadow of death, Calvin manifestly alludes to the expression which occurs in Psalms 23:4, the valley of the shadow of death, which he explains in a metaphorical sense, as denoting deep afflication. — See Calvin on the Psalms, vol. 1, pp. 394-396. — Ed. I have no objection, that this passage, also, should be expounded in such a way as to be applicable to all believers, and that, too, to every one in his order. Paul himself, in Romans 8:36, explains in this manner Psalm 44:22. In this way for Christ’s sake would mean — because this condition is imposed upon all his members. Erasmus, however, has rendered it, with not. so much propriety, we who live. The rendering that I have given is more suitable — while we live. For Paul means that, so long as we are in the world, we resemble the dead rather than the living.

12. Hence death indeed. This is said ironically, because it was unseemly that the Corinthians should live happily, and in accordance with their desire, and that they should, free from anxiety, take their ease, while in the mean time Paul was struggling with incessant hardships. “Eust ... combatre contre tant de miseres et calamitez;” — “Had to struggle against so many miseries and calamities.” Such an allotment would certainly have been exceedingly unreasonable. It was also necessary that the folly of the Corinthians should be reproved, inasmuch as they contrived to themselves a Christianity without the cross, and, not content with this, held in contempt the servants of Christ, because they were not so effeminate. “Comme eux;” — “As they.” Now as death denotes all afflictions, or a life full of vexations, so also life denotes a condition that is prosperous and agreeable; agreeably to the maxim: “Life is — not to live, but to be well.” “Non est vivere, sed valere, vita.” — Martial. Ep. 6:70. — Ed.

2 Corinthians 4:13-18

13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

13. Habentes autem eundem Spiritum fidei, quemadmodum scriptum est (Psalm 116:10) Credidi, propterea loquutus sum: nos quoque credimus, ideo et loquimur:

14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.

14. Scientes, quod qui suscitavit Dominum Iesum, nos etiam cum Iesu suscitabit, et constituet vobiscum.

15. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

15. Nam omnia propter vos, ut gratia quæ abundaverit propter gratiarum actionem, quæ a multis proficiscetur, abundet in gloriam Dei.

16. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

16. quamobrem non deficimus: verum etsi externus homo noster corrumpitur, noster internus renovatur de die in diem.

17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

17. Levitas enim afflictionis nostrae supramodum momentanea, “Car nostre legere affliction qui est de peu de duree ... merueille, ou, qui ne fait que passer;” — “For our light affliction, which is of marvellously short duration, or, which does but pass away.” mternum supramodum pondus glorim operatur in nobis (vel, motentatea levitas operatur in excellentia excellenter.)

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.

18. Dum non spectamus ea quæ videntur, sed quæ non videntur: ham qut videntur, temporaria sunt: quæ autem non videntur, æterna.

13. Having the same spirit. This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. “Though God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance.” It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. “However my condition,” says he, “may appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith.” Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith Calvin adverts to this form of expression in the Institutes, (volume 2) as an evidence that faith is implanted by the Divine Spirit. — Ed. to faith itself, because it is a gift of the Holy Spirit.

As it is written What has given occasion for the mistake “Que i’ay dit;” — “That I have mentioned.” Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. — Ed. is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession — not with the oneness of faith, or if you prefer it, it agrees with what follows — not with what goes before, in this way: “Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written, I believed, therefore have I spoken ” Now, this is the commencement of Psalm 116, “The Septuagint, and some other ancient versions, make the latter part of the 116th Psalm” (commencing with the Psalm 116:10 — I believed, therefore have I spoken) “a distinct Psalm, separate from the former, and some have called it the Martyr’s Psalm, I suppose for the sake of Psalm 116:15.” — Henry’s Commentary. — Ed. where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother “Comme la mere;” — “As it were, the mother.” of confession. Paul, it is true, stirring himself up to imitate him, “S’accourageant... imiter cest exemple de Dauid;” — “Stirring himself up to imitate this example of David” exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence “I believed, for I did speak, (Psalm 116:10) — which is a sure proof of the presence of faith. Confession and faith are inseparably connected. Compare 2 Corinthians 4:13. The Apostle places, after the example of the Septuagint, therefore instead of for: ‘I believed, therefore I spake,’ without any material alteration of the sense.” — Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. — Ed. For he simply means to say, that believers ought to be magnanimous, and undaunted, in

confessing “A faire confession de bouche;” — “In making confession with the mouth.” what they have believed with their heart. (Romans 10:9, 10.)

Let now our pretended followers of Nicodemus “There were also at this time” (about the year 1540) “certain persons who, having renounced the Protestant faith through dread of persecution, flattered themselves, that there was no harm in remaining in the external communion of the Church of Rome, provided they embraced the true religion in their hearts. And because Calvin who condemned so pernicious a sentiment was considered by them as carrying his severity to an extreme, he showed clearly that his opinion was in unison, not only with those of the fathers of the Church, but also with the doctrine of the most learned theologians of the age, such as Melancthon, Bucer, and Martyr, as well as the ministers of Zurich; and so completely extinguished that error, that all pious persons censured the Nicodemites — a name given to those who defended their dissimulation by the example of Nicodemus.” — Mackenzie’s Life of Calvin, p. 59. See also Calvin on John, vol. 1, p. 317, Calvin on the Psalms, vol. 5, p. 481; [A reference to the entry for Nicodemites in the index, which states, “a class in the time of Calvin who professed to have embraced the gospel, but who concealed their sentiments, and joined in the superstitious observances of the Papists.” — sg.] and Calvin’s Tracts, volume 1, p. 49. — Ed. mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom — that they utter, during their whole life, not a single word of right confession.

15. For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this — that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy.

That the grace which hath abounded. That agreement “Ceste vnite et consentemente mutuel;” — “That unity and mutual agreement.” between the members of Christ he now commends on the ground of the fruit that springs from it — its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously — that,

while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc., (2 Corinthians 4:8, 9,)

and in fine, that he had a deliverance continually afforded him from every kind of evil “De toutes sortes de maux desquels il estoit assailli;” — “From all sorts of evils with which he was assailed.” This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther — namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God’s gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks.

16. For which cause we faint not “For which cause we faint not. (οὐκ ἐκκακοῦμεν) Here we have the same various reading,” (as in verse 1,) “οὐκ ἐγκακοῦμεν — we do no wickedness; and it is supported by BDEFG, and some others; but it is remarkable that Mr. Wakefield follows the common reading here, though the various reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the Apostle’s meaning.” — Dr. A. Clarke. — Ed. He now, as having carried his point, rises to a higher confidence than before. “There is no cause,” says he, “why we should lose heart, or sink down under the burden of the cross, the issue of which is not merely so desirable to myself, but is also salutary to others.” Thus he exhorts the Corinthians to fortitude by his own example, should they happen at any time to be similarly afflicted. Farther, he beats down that insolence, in which they in no ordinary degree erred, inasmuch as under the influence of ambition, they held a man in higher estimation, the farther he was from the cross of Christ.

Though our outward man. The outward man, some improperly and ignorantly confound with the old man, for widely different from this is the old man, of which we have spoken in Romans 4:6. Chrysostom, too, and others restrict it entirely to the body; but it is a mistake, for the Apostle intended to comprehend, under this term, everything that relates to the present life. As he here sets before us two men, so you must place before your view two kinds of life — the earthly and the heavenly. The outward man is the maintenance of the earthly life, which consists not merely in the flower of one’s age, (1 Corinthians 7:36,) and in good health, but also in riches, honors, friendships, and other resources. “Autres aides et commoditez;” — “Other helps and conveniences.” Hence, according as we suffer a diminution or loss of these blessings, which are requisite for keeping up the condition of the present life, is our outward man in that proportion corrupted. For as we are too much taken up with the present life, so long as everything goes on to our mind, the Lord, on that account, by taking away from us, by little and little, the things that we are engrossed with, calls us back to meditate on a better life. Thus, therefore, it is necessary, that the condition of the present life should decay, “De iour en iour;” — “From day to day.” in order that the inward man may be in a flourishing state; because, in proportion as the earthly life declines, does the heavenly life advance, at least in believers. For in the reprobate, too, the outward man decays, “Il est vray que l’homme exterieur tend ... decadence aussi bien es reprouuez et infideles;” — “It is true that the outward man tends to decay quite as much in reprobates and unbelievers.” but without anything to compensate for it. In the sons of God, on the other hand, a decay of this nature is the beginning, and, as it were, the cause of production. He says that this takes place daily, because God continually stirs us up to such meditation. Would that this were deeply seated in our minds, that we might uninterruptedly make progress amidst the decay of the outward man!

17. Momentary lightness. As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influenced much more by present feeling than by the hope of heavenly blessings, Paul on that account admonishes us, that the afflictions and vexations of the pious have little or nothing of bitterness, if compared with the boundless blessings of everlasting glory. He had said, that the decay of the outward man ought to occasion us no grief, inasmuch as the renovation of the inward man springs out of it. As, however, the decay is visible, and the renovation is invisible, Paul, with the view of shaking us off from a carnal attachment to the present life, draws a comparison between present miseries and future felicity. Now this comparison is of itself abundantly sufficient for imbuing the minds of the pious with patience and moderation, that they may not give way, borne down by the burden of the cross. For whence comes it, that patience is so difficult a matter but from this, — that we are confounded on having experience of evils for a brief period, “En ce sentiment des maux qui passent tontesfois auec le temps;” — “In this feeling of evils, which nevertheless pass away with the occasion.” and do not raise our thoughts higher? Paul, therefore, prescribes the best antidote against your sinking down under the pressure of afflictions, when he places in opposition to them that future blessedness which is laid up for thee in heaven. (Colossians 1:5.) For this comparison makes that light which previously seemed heavy, and makes that brief and momentary which seemed of boundless duration.

There is some degree of obscurity in Paul’s words, for as he says, With hyperbole unto hyperbole, “A outrance par outrance;” — “From extreme to extreme.” “It is not merely eminent, but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole — one hyperbole heaped on another; and the expression means, that it is exceeding exceedingly glorious; glorious in the highest possible degree. The expression is the Hebrew form of denoting the highest superlative, and it means, that all hyperboles fail of expressing that external glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude.” — Barnes. Chrysostom explains the words καθ ᾿ ὑπερβολὴν εἰς ὑπερβολὴν to be equivalent to μέγεθος ὑπερβολικῶς ὑπερβολικόν — a greatness exceedingly exceeding. “The repetition having an intensitive force, (like the Hebrew מאד מאד) it may be rendered infinitely exceeding.” — Bloomfield. — Ed. so the Old Interpreter, and Erasmus The words of the Vulgate are, “Supra modum in sublimitate;” — “Above measure in elevation.” The rendering of Erasmus is, “Mire supra modum;” — “Wonderfully above measure.” — Ed. have thought that in both terms the magnitude of the heavenly glory, that awaits believers is extolled; or, at least, they have connected them with the verb worketh out. To this I have no objection, but as the distinction that I have made is also not unsuitable, I leave it to my readers to make their choice.

Worketh out an eternal weight Paul does not mean, that this is the invariable effect of afflictions; for the great majority are most miserably weighed down here with evils of every kind, and yet that very circumstance is an occasion of their heavier destruction, rather than a help to their salvation. As, however, he is speaking of believers, we must restrict exclusively to them what is here stated; for this is a blessing from God that is peculiar to them — that they are prepared for a blessed resurrection by the common miseries of mankind.

As to the circumstance, however, that Papists abuse this passage, to prove that afflictions are the causes of our salvation, it is exceedingly silly; “C’est vn argument trop debile;” — “It is an exceedingly weak argument.” unless, perhaps, you choose to take causes in the sense of means, (as they commonly speak.) We, at least, cheerfully acknowledge, that

we must through many tribulations “Per multas tribulationes;” — “Par beaucoup de tribulations;” — “By many tribulations.” This is the literal rendering of the original words made use of, διὰ πολλῶν θλίψεων. Wiclif (1380) renders as follows, “bi many tribulaciouns.” Rheims (1582) “by many tribulations.” — Ed.

enter into the kingdom of heaven, (Acts 14:22,)

and as to this there is no controversy. While, however, our doctrine is, that the momentary lightness of afflictions worketh out in us an eternal weight “St. Paul in this expression — βάρος δόξης— weight of glory, elegantly joins together the two senses of the Hebrews כבוד which denotes both weight and glory, i.e., shining or being irradiated with light.” — Parkhurst. — Ed. of life, for this reason, that all the sons of God are

predestinated to be conformed to Christ, (Romans 8:29,)

in the endurance of the cross, and in this manner are prepared for the enjoyment of the heavenly inheritance, which they have through means of God’s gracious adoption; Papists, on the other hand, imagine that they are meritorious works, “Que les afflictions sont oeuures meritoires;” — “That afflictions are meritorious works.” by which the heavenly kingdom is acquired.

I shall repeat it again in a few words. We do not deny that afflictions are the path by which the heavenly kingdom is arrived at, but we deny that by afflictions we merit the inheritance, “L’heritage eternel;” — “The everlasting inheritance.” which comes to us in no other way than through means of God’s gracious adoption. Papists, without consideration, seize hold of one little word, with the view of building upon it a tower of Babel, (Genesis 11:9,) — that the kingdom of God is not an inheritance procured for us by Christ, but a reward that is due to our works. For a fuller solution, however, of this question, consult my Institutes. See Institutes, volume 2. — Ed.

While we look not. Mark what it is, that will make all the miseries of this world easy to be endured, — if we carry forward our thoughts to the eternity of the heavenly kingdom. For a moment is long, if we look around us on this side and on that; but, when we have once raised our minds heavenward, a thousand years begin to appear to us to be like a moment. Farther, the Apostle’s words intimate, that we are imposed upon by the view of present things, because there is nothing there that is not temporal; and that, consequently, there is nothing for us to rest upon but confidence in a future life. Observe the expression, looking at the things which are unseen, “The word which is here rendered look signifies to take aim at, (σκοποῦντων ἡμῶν) This is a very steady intuition, which a man hath of the mark which he is aiming at, or the end which he designs; he must always have it in his eye. And by this looking, saith the Apostle, we find that, notwithstanding all the decays of the outward man, the inward man is reviewed day by day — life, and vigor, and spirit continually entering in at our eyes from that glorious aim which we have before us. This will need a very steady determination of mind unto such objects by a commanding light and glory that they carry with them, so that the soul feels not a disposition in itself to direct or look off.” — Howe’s Works, (Lond. 1834,) p. 543. — Ed. for the eye of faith penetrates beyond all our natural senses, and faith is also on that account represented as a looking at things that are invisible. (Hebrews 11:1.)

CHAPTER 5

2 Corinthians 5:1-8

1. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

1. Scimus enim, quod, si terrenum nostrum domicilium destruatur, aedificationem ex Deo habemus, domum non manufactam, aeternam in coelis.

2. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

2. Etenim in hoc gemimus, domicilium nostrum quod est e coelo, superinduere desiderantes:

3. If so be that being clothed we shall not be found naked.

3. Siquidem etiam vestiti, non nudi reperiamur. “Si toutesfois nons sommes trouuez aussi vestus, et non point nuds, ou, Si toutesfois nous sommes trouuez vestus, ou, Veu qu’ aussi nous serons trouuez, etc., ou, Veu que mesmes apres auoir este despouillez, nous ne serons trouuez nuds;” — “If, nevertheless, we are found also clothed, and not naked — or, If, nevertheless, we are found clothed — or, Since we shall also be found, etc., or, Since even after having been stript, we shall not be found naked.”

4. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

4. Etenim dum sumus in tabernaculo, gemimus gravati; eo quod non exui volumus, “Pource que nous desirons, ou, en laquelle nous desirons;” — “Because we desire, or, in which we desire.” sed superindui, ut destruatur, quod mortale est, a vita.

5. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

5. Qui autem aptavit nos ad hoc ipsum, Deus est: qui etiam dedit nobis arrhabonem Spiritus.

6. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

6. Confidimus ergo semper, et scimus, quod habitantes in corpore, peregrinamur a Domino.

7. (For we walk by faith, not by sight:)

7. Per fidem enim ambulamus, et non per aspectum.

8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

8. Confidimus, inquam, et libentius optamus peregrinari a corpore, et habitare apud Dominum.

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" (Ep 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; He 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" (He 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 (He 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" (Psa 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2Co 4:17).

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; Psa 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."

Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter.

We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμεν, we faint not, ουκ εγκακουμεν, 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 intrusted, ηλεηθημην, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty, etc.

But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hidden things of shame; those things which wicked men do; and which they are ashamed to have known, and ashamed to own. Dr. Whitby thinks that the apostle refers to carnal abominations, of which the Jews and their rabbins were notoriously guilty. And it does appear from the first epistle that there were persons in Corinth who taught that fornication was no sin; and it appears also that several had taken the part of the incestuous person.

Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work.

Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc.

But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God.

Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices.

In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.

But if our Gospel be hid - Κεκαλυμμενον· Veiled; he refers to the subject that he had treated so particularly in the conclusion of the preceding chapter. If there be a veil on the Gospel, it is only to the wilfully blind; and if any man's heart be veiled that hears this Gospel, it is a proof that he is among the lost, απολλυμενοι, those who are fully under the power of sin; who have given up themselves to work wickedness; persons who are mere heathens, or live like such, and yet such as Jesus Christ came to seek and save; for the word does not necessarily imply those that will perish eternally, but is a common epithet to point out a man without the Gospel and without God in the world. Christ commands his disciples in preaching the Gospel to go to προβατα τα απολωλοτα, the Lost sheep of the house of Israel; Mat 10:6; for himself says, Mat 18:11, and Luk 19:10 : The Son of man is come ζητησαι και σωσαι το απολωλος, to seek and to Save that which is Lost. And such persons he represents under the parable of the lost sheep; for to find το απολωλος, that which is Lost, the good shepherd leaves the ninety-and-nine in the wilderness, and goes in search of it; Mat 18:12; Luk 15:4. The word more properly signifies, in all those connections, and in the parallel passages, not those who Are Lost, but those who are perishing; and will perish, if not sought and saved.

In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their minds continue in darkness, and are proper subjects for Satan to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, Joh 16:11. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on Joh 12:31, and the concluding observations on Joh 14:30. I must own I feel considerable reluctance to assign the epithet ὁ Θεος, The God, to Satan; and were there not a rooted prejudice in favor of the common opinion, the contrary might be well vindicated, viz. that by the God of this world the supreme Being is meant, who in his judgment gave over the minds of the unbelieving Jews to spiritual darkness, so that destruction came upon them to the uttermost. Satan, it is true, has said that the kingdoms of the world and their glory are his, and that he gives them to whomsoever he will; Mat 4:8, Mat 4:9. But has God ever said so? and are we to take this assertion of the boasting devil and father of lies for truth? Certainly not. We are not willing to attribute the blinding of men's minds to God, because we sometimes forget that he is the God of justice, and may in judgment remove mercies from those that abuse them; but this is repeatedly attributed to him in the Bible, and the expression before us is quite a parallel to the following, Isa 6:9 : Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People Fat, and Make their Ears Heavy, and Shut their Eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, etc. And see the parallel places, Mat 13:14, Mat 13:15; Mar 4:12; Joh 12:40; and particularly Rom 11:8-10 : God Hath Given Them the Spirit of Slumber, Eyes that they Should not See, and Ears that they Should not Hear; let their Eyes be Darkened, etc. Now all this is spoken of the same people, in the same circumstances of wilful rebellion and obstinate unbelief; and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat, i.e. stupid; gives them the spirit of slumber: and bows down their back, etc. On these very grounds it is exceedingly likely that the apostle means the true God by the words the god of this world.

And as to the expression this world, αιωνος τουτου, we are not to imagine that it necessarily means wicked men, or a wicked age; for it is frequently used to express the whole mundane system, and all that is called time: Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither εν τουτῳ τῳ αιωνι, in This World, nor in the world to come; Mat 12:32. In Luk 20:34, the children, υἱοι του αιωνος τουτου, of This World, mean simply mankind at large in their state of probation in this lower world, in opposition to their state in the world to come. The same meaning the word has in several other places, to which l need not refer; it simply implying the present state of things, governed by the Divine providence, in contradistinction from the eternal state: and it is very remarkable that, in 1Tim 1:17, God himself is called Βασιλευς των αιωνων, the King of the World; what we call King eternal; but here it evidently means him who governs both worlds, and rules in time and eternity. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran he is called Rubbi Alalameen, "the Lord of both worlds," an expression perfectly similar to that above. But it is needless to multiply examples; they exist in abundance. Some, and particularly the ancient fathers, have connected του αιωνος τουτου with των απιστων, and have read the verse: But God hath blinded the minds of the unbelievers of this world, etc. Irenaeus, Tertullian, Chrysostom, Theodoret, Photius, Theophylact, and Augustine, all plead for the above meaning; and St. Augustine says that it was the opinion of almost all the ancients.

Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence.

By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind.

Who is the image of God - Christ is called, Heb 1:3, the brightness of God's glory, and the express image of his person. See the note at Heb 1:3.

For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument.

But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ, ὁ Χριστος, the same as המשיח hammashiach, the Messiah, the Anointed One; him of whom the prophets wrote; and who is the expectation, as he is the glory, of Israel, We proclaim him as Jesus יהושע Yehoshua, the Savior and Deliverer, who saves men from their sins. See Mat 1:21. And we proclaim Jesus of Nazareth to be the long-expected Messiah; and that there will be none other. And farther we proclaim this Jesus the Messiah to be the Lord, ὁ Κυριος, the great Ruler who has all power in heaven and earth; who made and governs the world; and who can save to the uttermost all that come to God through him. Such was the Redeemer preached by St. Paul.

And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ's sake; for although we by our labor show ourselves to be your servants, yea, your slaves, δουλους, yet it is a voluntary service; and we are neither employed by you nor receive our wages from you. We belong to Jesus; and are your servants on his account, and by his order.

For God, who commanded the light to shine out of darkness - The apostle refers here to Gen 1:3. For when God created the heavens and the earth Darkness was on the face of the deep; and God said, Let There Be Light; and there was light. Thus he caused the light to shine out of darkness.

Hath shined in our hearts - He has given our hearts the glorious light of the Gospel, as he has given the world the glorious light of the sun. As sure, therefore, as God is the author of the light and the creator of the universe, so sure is he the author of the Gospel; it is no human invention; and is as far beyond the power of man's wisdom and might, as the creation of the world is beyond all created power, energy, and skill.

The light of the knowledge - To give us that light, that we might enlighten others; this appears to me to be the design of the apostle's προς φωτισμον της γνωσεως της δοξης του Θεου, or, as Dr. Whitby paraphrases it, to give us, and enable us to give to others, the light of the knowledge of God through Christ.

In the face of Jesus Christ - It is in and through Jesus that we can receive the Divine light, and it is in and by him that we can be made partakers of the Divine glory. The light mercy, holiness, and glory of God, are reflected upon and communicated to us through Jesus the Christ; and it is εν προσωπῳ, in the appearance and person of Jesus Christ that these blessings are communicated to us.

But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. The Platonists make two bodies of a man: the one they call οξημα ψυχης, the chariot of the soul; the other, that which we see and touch; and this they call οστρακινον which is the same to us as the shell is to the fish. The word οστρακον not only signifies a shell, or vessel made of shell, but also πηλος ωπτημενος, an earthen vessel which has been burnt in the kiln, and earthen vessels or pottery in general; the difference between σκευη οστρακινα, earthen ware, and σκευη κεραμεως, the potter's vessel, is this: the latter implies the vessel as it comes out of the hands of the potter Before it is burnt; and the other is the vessel After it has passed through the kiln. St. Chrysostom, speaking of this difference, observes that the vessels once baked in the kiln, if broken, are incapable of being restored, δια την εκ τουπυρος εγγινομενην αυτοις ἁπαξ αντιτυπιαν, because of the hardness once gotten by fire; whereas the others are of clay unbaken, if they be spoiled ῥᾳδιωϚπρος το δευτερον επανελθῃ σχημα, they may easily, by the skill of the potter, be restored to some second form. See Hammond. This comports excellently with the idea of St. Paul: our bodies are in a recoverable form: they are very frail, and easily marred; but by the skill of the workman they may be easily built up anew, and made like unto his glorious body. The light and salvation of God in the soul of man is a heavenly treasure in a very mean casket.

The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law." See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out.

That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.

We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones.

1. Troubled on every side, yet not distressed.

2. Perplexed, but not in despair.

3. Persecuted, but not forsaken. Cast down, but not destroyed.

Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race.

Troubled on every side, etc. - Εν παντι θλιβομενοι. The word θλιβεσθαι, belongs clearly to παλη wrestling. So says Aristotle, Rhet. lib. i. cap. 5, (and the Scholiast on that place), ὁ γαρ δυναμενος - θλιβειν και κατεχειν, παλαιστικος· "He that can gripe his adversary, and take him up, is a good wrestler;" there being two dexterities in that exercise:

1. to gripe, and

2. to throw down, which Hesychius calls ωθειν and κρατειν; the first of these is here mentioned, and expressed by θλιβεσθαι, to be pressed down; to which is here opposed, as in a higher degree, στενοχωρεισθαι, to be brought to distress, as when one cannot get out of his antagonist's hands, nor make any resistance against him. So in Isaiah: στενοχωρουμενοι ου δυναμεθα μαχεσθαι, we are brought to such extremities that we can fight no longer.

Perplexed, but not in despair - Απορουμενοι, αλλ' ουκ εξαπορουμενοι. The word απορεισθαι, to be in perplexity, is fit for the wrestler, who being puzzled by his antagonist's skill knows not what to do: so in Hesychius, απορουντες, αμηχανουντες, they that are not able to do or attempt any thing, yet are not εξαπορουμενοι, they miscarry not finally, ορθοι ἱσταμενοι, stand after all upright; ουκ απογινωσκοντες και ἡττωμενοι, despair not, nor are they overcome, but find a happy issue out of all, being at last conquerors.

Persecuted, but not forsaken - Διωκομενοι, αλλ' ουκ εγκαταλειπομενοι. The διωκομενοι, pursued, is peculiar to the δρομος, or race, when one being foremost others pursue, and get up close after him, endeavoring to outstrip him, but cannot succeed: this is the meaning of ουκ εγκαταλειπομενοι, not outstripped, or outgone, as the word implies. So in Plutarch: τους απολειφθεντας ου στεφανουσι, they do not crown them that are distanced or left behind. So says the apostle, 1Cor 9:24 : All run, but only One receiveth the Prize.

Cast down, but not destroyed - Καταβαλλομενοι αλλ' ουκ απολλυμενοι. This also belongs to wrestlers, where he that throws the other first is conqueror. And so Hesychius: καταβαλει, νικησει, ῥιψει, to cast down is to overcome, to throw. And then, the being not destroyed signifies that, although they were thrown down-cast into troubles and difficulties, yet they rose again, and surmounted them all.

Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word, bear his cross, and are ready to offer up our lives for him. There is probably an allusion here to the marks, wounds, and bruises which the contenders in those games got, and continued to carry throughout life.

That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be able to give the fullest demonstration that Jesus is risen again from the dead; and that we are strengthened by him to do all these mighty works.

For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life - the preserving power, of Christ is manifest in our continual support.

Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no danger.

We having the same spirit of faith - As David had when he wrote Psa 116:10 : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God's promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.

Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.

For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.

That the abundant grace - Ἡ χαρις πλεονασασα· The abounding benefit - the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favored and enriched, may, through the thanksgiving of many, redound to the glory of God: i.e. that the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and περισσευσῃ, abound, as these blessings have abounded.

For which cause we faint not - Ουκ εκκα κουμεν. See on 2Cor 4:1 (note). Here we have the same various reading; εγκακουμεν, we do no wickedness; and it is supported by BDEFG, and some others: but it is remarkable that Mr. Wakefield follows the common reading here, though the various-reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the apostle's meaning.

But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last;

Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day.

It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before." And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.

For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul's writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction; as if he had said, it is even levity itself in such a comparison. On the other hand, the καθ' ὑπερβολην εις ὑπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weight - eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. It is every where visible what influence St. Paul's Hebrew had on his Greek: כבד cabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, Weight of Glory."

St. Chrysostom's observations on these words are in his very best manner, and are both judicious and beautiful: ΤΙΟΗΣΙ παραλληλα τα παροντα τοις μελλουσι· το παραυτικα προς το αιωνιον· το ελαφρον προς το βαρυ· την θλιψιν προς την δοξαν· και ουδε τουτοις αρκειται, αλλ' ἑτεραν τιθησι λεξιν, διπλασιαζων αυτην, και λεγων, καθ' ὑπερβολην εις ὑπερβολην - τουτεστι, μεγεθος ὑπερβολικως ὑπερβολικον. "The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying, καθ' ὑπερβολην εις ὑπερβολην. This is a magnitude excessively exceeding." See Parkhurst, sub voce ὑπερβολη.

While we look not at the things which are seen - Μη σκοπουντων. While we aim not at the things which are seen; do not make them our object; are not striving to obtain them; for they are not worthy the pursuit of an immortal spirit, because they are seen; they are objects to which the natural eye can reach; and they are προσκαιρα, temporary; they are to have a short duration, and must have an end. But the things which we make our scope and aim are not seen; they are spiritual, and therefore invisible to the eye of the body; and besides, they are αιωνΐα, eternal - things that are permanent; that can have no end; they are things which belong to God; holiness, happiness, and the endless communication and fruition of himself.

But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too." Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.

Therefore having this ministry - Spoken of, 2Cor 3:6. As we have received mercy - Have been mercifully supported in all our trials. We faint not - We desist not in any degree from our glorious enterprise.

But have renounced - Set at open defiance. The hidden things of shame - All things which men need to hide, or to be ashamed of. Not walking in craftiness - Using no disguise, subtlety, guile. Nor privily corrupting the pure word of God - By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.

But if our gospel also - As well as the law of Moses.

The God of this world - What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy. Hath blinded - Not only veiled, the eye of their understanding. Illumination - Is properly the reflection or propagation of light, from those who are already enlightened, to others. Who is the image of God - Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.

For - The fault is not in us, neither in the doctrine they hear from us. We preach not ourselves - As able either to enlighten, or pardon, or sanctify you. But Jesus Christ - As your only wisdom, righteousness, sanctification. And ourselves your servants - Ready to do the meanest offices. For Jesus' sake - Not for honour, interest, or pleasure.

For God hath shined in our hearts - The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it. To enlighten us with the knowledge of the glory of God - Of his glorious love, and of his glorious image. In the face of Jesus Christ - Which reflects his glory in another manner than the face of Moses did.

But we - Not only the apostles, but all true believers. Have this treasure - Of divine light, love, glory. In earthen vessels - In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.

We are troubled, &c. - The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety. Perplexed - What course to take, but never despairing of his power and love to carry us through.

Always - Wherever we go. Bearing about in the body the dying of the Lord Jesus - Continually expecting to lay down our lives like him. That the life also of Jesus might be manifested in our body - That we may also rise and be glorified like him.

For we who yet live - Who are not yet killed for the testimony of Jesus. Are always delivered unto death - Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."

So then death worketh in us, but life in you - You live in peace; we die daily. Yet - Living or dying, so long as we believe, we cannot but speak.

Having the same spirit of faith - Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth. We also speak - We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." Psalm 116:10.

For all things - Whether adverse or prosperous. Are for your sakes - For the profit of all that believe, as well as all that preach. That the overflowing grace - Which continues you alive both in soul and body. Might abound yet more through the thanksgiving of many - For thanksgiving invites more: abundant grace.

Therefore - Because of this grace, we faint not. The outward man - The body. The inward man - The soul.

Our light affliction - The beauty and sublimity of St. Paul's expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, and cannot be preserved in any translation or paraphrase, which after all must sink infinitely below the astonishing original.

The things that are seen - Men, money, things of earth. The things that are not seen - God, grace, heaven.

1 THerefore seeing we have this ministry, as we have received mercy, we faint not :

It is the Opinion of Bez[illegible: 1 letter], That the T[illegible: 1 letter]ad[illegible: 1 letter]cers of this great Apostle took advantage from his great Tryals and Afflictions, by reason of them, to conclude him no such man as he was by some represented; and that the Apostle upon that takes advantage to magnifie his Office. God (saith he) having intrusted us with so glorious a Ministration, as I have proved that of the Gospel to be, according to the measure and proportion of Gifts and Graces which God hath bestowed upon us, or by reason of that infinite Grace and Mercy which God hath shewed us, in calling us to so honourable a Station and Office, though we meet with many Adversaries, many afflictions, many difficulties, yet we bear up and sink not under them, nor faint in our spirits because of them.

Marginal references: 1 Cor. 7.25.

2 But have renounced the hidden things of dishonesty , not walking in craftiness , not handling the word of God deceitfully , but by manifestation of the truth, commending our selves to every mans conscience in the sight of God .

Though we be exposed to many sorrows and sufferings, it is not for any dishonest or unwarrantable behaviour amongst men; nay, we have not only declined openly dishonest actions, but any secret or hidden dishonest behaviour. Possibly he reflecteth upon those, whether Teachers, or others in this Church, who, though they behaved themselves very speciously in their more external conversation, yet it was a shame to speak what things were done of them in secret. We (saith the Apostle) have renounced all secret dishonest, shameful actions.

It hath not been our design to carry our selves craftily, to cheat people with a fair outside and external demeanour.

Nor in our Ministry have we cheated and deceived people, instead of instructing them in the Truth; crying, Peace, Peace, when God hath said, there is no peace to the wicked, and tempering our discourses to all mens humors, not speaking right things, but smooth things.

Our business, in the course of our Ministry, hath been to commend our selves to every mans Conscience, as in the sight of God, by manifesting to them the Truth of God▪

Marginal references: Rom. 1.16.; Gr. shame.; Chap. 2.17. 1 Thess. 2.3, 5.; Chap. 5.11.; Chap. 6.4.

3 But if our gospel be hid, it is hid to them that are lost .

The Apostle calls the Gospel, his Gospel, because of his instrumentality in the promoting and publishing of it. His meaning is, If the Doctrine of the Gospel, which I am an instrument to preach, be hidden, so as there yet be any Souls that do not understand, receive, and believe it, the fault is not in the Word we preach, nor yet in our preaching of it, (which hath been in all simplicity and plainness, without craftiness or deceit) but in themselves, who favour and indulge their lusts to that degree, as that they deserve to be lost, or are at present in their sinful state; in which sense all men are in the Parables compared to lost Sheep, or lost Groats; and Christ is said to have come to seek and to save those that are lost. Men, mad upon their lusts, may not understand the Doctrine of the Gospel which we preach; but others understand and believe it. I had rather understand the term [illegible: 1 letter]ost in this sense, than as expressing Reprobates; for it seemeth something harsh to make this Phrase to signifie, that God had no more in Corinth at this time that belonged to the Election of Grace, than those that were already converted; or that all those that were at this time Hypocrites in this famous Church, were such as perished eternally. Yet the words of the next Verse seem rather to favour their notion, who by lost here understand Reprobates.

Marginal references: 1 Cor. 1.18. Chap. 2.15. 2 Thes[illegible: 1 letter]. 2.10.

4 In whom the god of this world hath blinded the eyes of those that believe not , left the light of the glorious gospel of Christ, who is the image of God, should shine unto them .

Though some, by the God of this World, understand the true and living God, the Lord of Heaven and Earth; yet the Notion of the most Interpreters, That it is the Devil, who is here called the God of this World, because he ruleth over the greatest part of the World, and they are his servants and slaves, is most consonant to Scripture: For though we no where else find him called the God of this World, yet our Saviour twice calls him the Prince of this World, Ioh. 12.31. & 14.30. And our Apostle, Eph. 2.2. calls him the Prince of the power of the Air.

The effect also doth more properly belong to the Devil, than unto God; who no otherwise blindeth the eyes of them than either permissively, by suffering them to shut their own eyes, or judicially. And the Apostle declares, That those who are so blinded, are such persons as believe not.

He further declareth the End of the Devils Agency in blinding mens eyes with errours, malice, and prejudice, lest the light of the glorious Gospel of Christ, who is the image of God, the express image of his Person (considered as to his Divine Nature) should shine unto them, that is, into their hearts.

Marginal references: Eph. 6.12.; Isa. 6.10.; Chap. 3.18.; Joh. 12.45. & 14.9. Phil. 2.6. Col. 1.15. Heb. 1.3.

5 For we preach not our selves , but Christ Jesus the Lord , and our selves your servants for Jesus sake .

For a man to preach himself, is to preach the devices and imaginations of his own heart, instead of the revealed Will of God; to make his discourses the evomitions of his own lusts and passions; or to make himself the End of his Preaching; preaching meerly for filthy lucre sake, or to supply himself with bread, or for the ostentation of his own Wit, and Learning, and Parts.

But we preach Jesus Christ the Lord, we preach what he hath commanded us to preach, and he is the Subject of our Discourses; we either preach what Christ is, or declare in our Preaching what he hath done and suffered for Sinners, or what he hath commanded us to do in order to our and your obtaining of Life and Salvation through him.

And in our preaching, though in the first place we are Christs Servants, who hath commanded us to go and preach, and who is the subject matter of our Preaching, and whose Honour and Glory is the End of all our Preaching; yet we are also your Servants: really so, not in that we serve your lusts and humors, and speak smooth things, such as may be pleasing to your humors; but for Iesus sake, because in revealing the Will of God to you, and in publishing the Grace of the Gospel to you, we do you the highest service we can in your eternal concerns.

Marginal references: Chap. 1.24.

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 .

The Holy Ghost in the New Testament often compareth the works of the new Creation by Jesus Christ, to the work of God in the old Creation; intimating to us, that the latter is as great a work of Providence and Divine Power, as the former: Eph. 4.24. The new man after God is said to be created in Righteousness and true Holiness. For as that is a Creation, which is the making of something out of Nothing, (as God created the Heavens and the Earth;) so the production of one thing out of another, which hath no fitness or aptitude to receive such a Form, is also a true Creation, and requireth an Almighty Power. God made light to shine out of darkness, Gen. 1.2, 3.

So (saith the Apostle) he hath made Christ (who is the Light of the World) to shine into our hearts; to give us the true Knowledge of God, and of his Glory (the Glory of his Grace.)

In the face of Jesus Christ, that is, by which we attain the clear and certain Knowledge of God (as a man is distinctly known by, or from his face) God is clearly and distinctly known only in, and by Christ.

Marginal references: Gr. is be [illegible: 1 word] hath; 2 Pet. 1.1

7 But we have this treasure in earthen vessels , that the excellency of the power may be of God, and not of us .

By the Treasure here mentioned, the Apostle meaneth either his Ministration, or Apostolical Office, which he before had proved glorious, more glorious than that of the Law: Or else, that Light of the Knowledge of the Glory of God, which (as he had before said) God had made to shine into their hearts in the face of Jesus Christ. This Treasure (saith he) we, even we that are the Apostles of the Lord, have in our Souls; which are cloathed with bodies, and these not made of iron, or stone, or any other matter not capable of impressions of violence, but made of earth, like earthen pots or shells, that easily receive impressions of violence, and are presently broken in pieces:

That the World may see, that whatsoever powerful effects are wrought by us, they are the work of the excellent Power of God; not done by us, but by him; that he, not we, might have all the glory.

Marginal references: Chap. 5.1.; 1 Cor. 2.5.

8 We are troubled on every side , yet not distressed ; we are perplexed , but not in despair :

We are many ways, indeed every way afflicted, afflicted with all sorts of afflictions;

but yet we are not like persons cooped up into a strait place, so as they are not able to turn them, nor know which way to move (so the word signifies.)

We are perplexed, the word signifies doubting, uncertain what shall become of us, or how God will dispose of us; f[illegible: 1 letter]ll of anxious troublesom thoughts about what shall be our lot in the World; but

yet not despairing of the help, present, support and assistance of God.

Marginal references: Or, not [illegible: 1 word] the[illegible: 1 letter] without help or [illegible: 1 word]

9 Persecuted , but not forsaken ; cast down , but not destroyed .

Violently pursued and prosecuted by such as are the Adversaries of the Gospel, and Enemies to our Lord Jesus, because of our profession of him, and preaching his Gospel; but yet

[illegible: 1 word] forsaken of God, not wholly of men; God, by the inward influences of his holy Spirit, supporting, upholding, and comforting us; and also, by his Providence, raising us up some friends that stick by us.

Cast down, either in our own thoughts, (as it is the nature of worldly troubles and afflictions to sink mere thoughts) or cast down by the violence of men thrown to the earth,

but yet we live, and are by the mighty Power of God preserved, that we are not utterly destroyed.

Marginal references: Psal. 37.2

10 Always beating about in the body the dying of the Lord Jesus , that the life also of Jesus might be made manifest in our body .

A Christian beareth about with him the dying of our Lord Iesus in his Mind and Soul, whiles he fetches strength from it to deaden his heart unto sin; being buried with Christ into death, and planted into the likeness of his death, Rom. 6.5. having his old man crucified with him, that the body of s[illegible: 1 letter]n might be destroyed, that henceforth he may not serve sin, v.6. He also beareth about with him the dying of our Lord Iesus in his body; either in a representation, whiles in his sufferings he is made conformable to the Death of Christ, P[illegible: 1 letter]i[illegible: 1 letter]. 3.10. or in his own real sufferings▪ which he calleth the dying of the Lord Iesus, because they were for Christs sake, and because Christ sympathizeth with themtherein, he being afflicted in all their afflictions; ye[illegible: 1 letter], and Christ (as the Apostle expresseth it, Phil. 1.20.) is magnified in their body, by death, as well as by life. This the Apostle tells us he did,

That the life of Christ also might be made manifest in his body. By the Life of Christ must he[illegible: 1 letter]e be understood, either the Resurrection of Christ, and that life which he now liveth in Heaven with his Father; or that quickning Power of the Spirit of Christ, which then mightily sheweth it self in Believers, when they are not overwhelmed by the waters of affliction, nor conquered by their sufferings; but in, and over all, are more than Conquerors, through that mighty Power of Christ, which sheweth forth it self in them. Or (as some think) that lively Virtue and Power of Christ, which shewed it self in the efficacy of the Apostles Ministry; by which so many thousands of Souls were brought in to Christ, which was not the effect of their own virtue, but of the Life of Christ manifested in their body. But the Apostle having before spoken of his Sufferings, it seems best interpreted of that living Power put forth by Christ, in upholding the earthly vessels of his Apostles, notwithstanding all the knocks they met with, to carry about that heavenly Treasure with which God had betrusted them.

Marginal references: Clap. 1.[illegible: 1 letter]; Rom. 8.1 2 Tim. 2.11, [illegible: 1 letter] 1 Pet. 4.1[illegible: 1 letter]

11 For we which live, are alway delivered unto death for Jesus sake , that the life also of Jesus might be made manifest in our mortal flesh .

We who are yet alive, as having breath still in our bodies, in another sense we do not live, viz. as Life signifies prosperity and happiness: For we are always delivered unto death, that is, under continual threats and dangers of death, so that we have always the sentence of death in our selves; for Iesus his sake, for our owning, preaching, and professing Christ, and the Doctrine of his Gospel. We are not delivered to death for evil doing, nor meerly as innocent persons, but for well doing; and that in the noblest sense, for obeying the Commands, and for publishing the Gospel of Christ.

And the infinitely wise Providence of God permitteth this, that he might make manifest in our mortal flesh, that Christ is risen from the dead, and liveth for ever, making intercession for us, and as a living Head, giving necessary influences of strength, support, and comfort, as to all those who are his Members, so more particularly to us, who are some of the principal Members of that mystical Body, of which he is the Head. So that our sufferings are so far from being an evidence against the truth of our Doctrine and of our Ministration▪ that they are rather an evidence of the truth of both; as testifying, that he whom we preach, having died for our sins, is also risen for our Justification, and exalted at the right hand of God; from whence he dispenseth his spiritual influences, as to the Souls of all his People, so to our Souls in particular, by which we are inabled, without fainting, to suffer such things with boldness, courage, and patience.

Marginal references: P[illegible: 1 letter]al. 44.22. [illegible: 1 word]. 8.36 1 Cor. 15.31, [illegible: 1 letter]

12 So then death worketh in us , but life in you .

You see the difference betwixt us and you; either the real difference, or the fansied differene. We are killed all the day long, in deaths often, delivered to death always; you are rich, and full, and want nothing.

Life, that is, security, happiness, and prosperity attends you. Or the fansied difference; you bless your selves, that you are not in so much jeopardy as we are, and some of you are ready to curse us, because Vipers stick to our hands, and we are in continually renewed and repeated troubles. Very good Interpreters think these words a smart Ironical expression, by which the Apostle reflecteth upon a Party in this Church, who from his sufferings concluded against the Truth of his Doctrine, or his favour with God; and for themselves, because of their immunity and freedom from such sufferings. Others think the sense this, Our death is your life; Our sufferings are your spiritual advantage.

Marginal references: [illegible: 1 word]. 13.9.

13 We having the same spirit of faith according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.

The same Spirit of Faith signifieth the same Faith, or Faith proceeding from the same Spirit; thus, the Spirit of Wisdom and Vnderstanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of the Lord, signifieth Wisdom, Vnderstanding, Counsel, Might, Knowledge, &c. 'Tis a Question, whom the Apostle meaneth when he saith, We having the same Faith? Some think, he meaneth the Saints under the Old Testament, whose Faith was the same with the Faith of Believers under the New Testament; and that which guideth them to that Interpretation, is the Apostles following quotation out of Psal. 116.10. But the scope of the quotation seemeth to be, to prove that all good men will speak as they believe; they therefore seem better to interpret the Text, that make this the sense of it. Though God, in the Wisdom of his Providence, hath assigned us in this World a different lot from you▪ that you are full, we empty; you in prosperity, we in adversity; yet we are partakers of the same Faith with you, and are acted from the same Spirit that you are: and as Davids Spirit guided him to a profession of his Faith, and a speaking what he believed; so we also speak, and must speak according to what we believe. And this is manifestly the sense of the words, if we consider what followeth in the next Verse▪

14 Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you .

Knowing that God the Father▪ who raised up the Lord Jesus from the dead, as the First-fruits of them that sleep, shall likewise, by the virtue of his Resurrection, and by a Power flowing from him, as now alive, and sitting at the right hand of God, quicken our mortal bodies; that both our Souls and Bodies may be presented with you, to be both eternally glorified; this maketh us that we do not fear death, but are unconcerned, although by wicked men we every day be delivered to it, and brought within the danger and sight of it; still the Resurrection of Christ is made the Foundation of our Resurrection, and a firm ground for our Faith of it. And we are from this Text confirmed in the truth of this, That although the lot of Gods people in this life, be very different, (some are poor, some rich, some in prosperity, some in adversity, and incompassed with sorrows and afflictions) yet if they have all the same Faith, they shall all meet in the Resurrection, and shall, by Christ, be all presented unto God as persons redeemed by him, and washed with his Blood, and who shall be glorified together.

Marginal references: Rom. 8.11. 1 Cor. 6.14.

15 For all things are for your sakes , that the abundant grace might through the thanksgiving of many, redound to the glory of God .

All things that Christ hath done and suffered; his Death, and his Resurrection from the dead: and all things that I have done or suffered, all is for your sakes.

That the greater benefit it be which you receive from God▪ the greater praise▪ honour, and glory might redound to him by the Thanksgiving of many; for God can be no otherwise glorified by us, than by the predicating of his Mercy, and Goodness, and the praising of him for the mercies which we receive from him. The more God doth good unto, the more honour, praise, and glory redoundeth to his Name.

Marginal references: Chap. 1.6. Col. 1 24. 2 Tim. 2.19.; Chap. 1.11.

16 For which cause we [illegible: 1 letter]aint not , but though our outward man perish n, yet the inward man is renewed day by day o.

Because of this double advantage which accrueth from our sufferings, viz. The furthering of the good of your Souls, and the promoting the glory of God from the thanksgivings of many, though we suffer many harsh and bitter things, yet we do not faint nor sink under the burden of our Trials; but though as to our outward man, we are every day dying persons, daily decaying as to the strength, and vigour, and prosperity of our outward man, yet the strength and comfort of our Souls and Spirits reneweth day by day; we are every day stronger and stronger as to the managing of our spiritual fight, and every day more cheered and comforted in our holy course.

Marginal references: Rom. 7.22. Eph. 3.16. Col. 3.10. 1 Pet. 3.4.

17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory .

The Apostle in these words wonderfully lesseneth his own, and the rest of the Apostles, and all other Christians sufferings for the Gospel: He calleth them Light, not that they were so in themselves, but with respect to that weight of Glory which he mentioneth in the latter part of the Verse: He calleth them momentany, but for a moment, with reference to that Eternity, which is mentioned. The afflictions are light, the glory will be a weight; the afflictions are but for a moment, the glory shall be eternal. And (saith the Apostle) our Affliction worketh for us this glory. The glory will not only be a consequent of these afflictions, but these afflictions will be a cause of it; not a meritorious Cause, (for what proportion is there betwixt momentany afflictions, and eternal glory? betwixt light afflictions, and a weight of glory? an exceeding weight of glory?) but a cause, in respect of the infinite Goodness and Mercy of God, and in respect of the Truth and Faithfulness of God.

Marginal references: Rom. 8.18. 1 Pet. 1.6. & 5.10.

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 .

Two things support the Spirits of Christians under Trials, The eyeing of him who is invisible; this supported Moses, Heb. 11.27. He endured, as seeing him who is invisible. 2. The seeing by the Eye of Faith the things which are invisible; the things which God hath prepared in another World for those that love him; the things which Eye hath not seen, nor hath it entred into the heart of man to conceive.

For (saith the Apostle) the things which are seen, which fall under the senses of men, they are but temporal, and of a temporary duration.

But the invisible things, the eternal and exceeding weight of glory, which are before mentioned, they are of an eternal duration; and therefore much to be preferred before those things which endure but for a moment.

Constancy and Sincerity of the Apostles; The Apostle's Integrity. (a. d. 57.)

1 Therefore seeing we have this ministry, as we have received mercy, we faint not; 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. 3 But if our gospel be hid, it is hid to them that are lost: 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. 5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 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. 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

The apostle had, in the foregoing chapter, been magnifying his office, upon the consideration of the excellency or glory of that gospel about which he did officiate; and now in this chapter his design is to vindicate their ministry from the accusation of false teachers, who charged them as deceitful workers, or endeavoured to prejudice the minds of the people against them on account of their sufferings. He tells them, therefore, how they believed, and how they showed their value for their office as ministers of the gospel. They were not puffed up with pride, but spurred on to great diligence: "Seeing we have this ministry, are so much distinguished and dignified, we do not take state upon ourselves, nor indulge in idleness, but are excited to the better performance of our duty."

I. Two things in general we have an account of:—Their constancy and sincerity in their work and labour, concerning which observe, 1. Their constancy and perseverance in their work are declared: "We faint not (v. 1) under the difficulty of our work, nor do we desist from our labour." And this their stedfastness was owing to the mercy of God. From the same mercy and grace from which they received the apostleship (Rom. i. 5), they received strength to persevere in the work of that office. Note, As it is great mercy and grace to be called to be saints, and especially to be counted faithful, and be put into the ministry (1 Tim. i. 12), so it is owing to the mercy and grace of God if we continue faithful and persevere in our work with diligence. The best men in the world would faint in their work, and under their burdens, if they did not receive mercy from God. By the grace of God I am what I am, said this great apostle in his former epistle to these Corinthians, ch. xv. 10. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. 2. Their sincerity in their work is avouched (v. 2) in several expressions: We have renounced the hidden things of dishonesty. The things of dishonesty are hidden things, that will not bear the light; and those who practise them are, or should be, ashamed of them, especially when they are known. Such things the apostle did not allow of, but did renounce and avoid with indignation: Not walking in craftiness, or in disguise, acting with art and cunning, but in great simplicity, and with open freedom. They had no base and wicked designs covered with fair and specious pretences of something that was good. Nor did they in their preaching handle the word of God deceitfully; but, as he said before, they used great plainness of speech, and did not make their ministry serve a turn, or truckle to base designs. They had not cheated the people with falsehood instead of truth. Some think the apostle alludes to the deceit which treacherous gamesters use, or that of hucksters in the market, who mix bad wares with good. The apostles acted not like such persons, but they manifested the truth to every man's conscience, declaring nothing but what in their own conscience they believed to be true, and what might serve for the conviction of their consciences who heard them, who were to judge for themselves, and to give an account for themselves. And all this they did as in the sight of God, desirous thus to commend themselves to God, and to the consciences of men, by their undisguised sincerity. Note, A stedfast adherence to the truths of the gospel will commend ministers and people; and sincerity or uprightness will preserve a man's reputation, and the good opinion of wise and good men concerning him.

II. An objection is obviated, which might be thus formed: "If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hear it?" To which the apostle answers, by showing that this was not the fault of the gospel, nor of the preachers thereof. But the true reasons of this are, 1. Those are lost souls to whom the gospel is hid, or is ineffectual, v. 3. Christ came to save that which was lost (Matt. xvii. 11), and the gospel of Christ is sent to save such; and, if this do not find and save them, they are lost for ever; they must never expect any thing else to save them, for there is no other method or means of salvation. The hiding of the gospel therefore from souls is both an evidence and cause of their ruin. 2. The god of this world hath blinded their minds, v. 4. They are under the influence and power of the devil, who is here called the god of this world, and elsewhere the prince of this world, because of the great interest he has in this world, the homage that is paid to him by multitudes in this world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince of darkness, and ruler of the darkness of this world, so he darkens the understandings of men, and increases their prejudices, and supports his interest by keeping them in the dark, blinding their minds with ignorance, and error, and prejudices, that they should not behold the light of the glorious gospel of Christ, who is the image of God. Observe, (1.) Christ's design by his gospel is to make a glorious discovery of God to the minds of men. Thus, as the image of God, he demonstrates the power and wisdom of God, and the grace and mercy of God for their salvation. But, (2.) The design of the devil is to keep men in ignorance; and, when he cannot keep the light of the gospel out of the world, he makes it his great business to keep it out of the hearts of men.

III. A proof of their integrity is given, v. 5. They made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles' preaching: they did not give their own notions and private opinions, nor their passions and prejudices, for the word and will of God; nor did they seek themselves, to advance their own secular interest or glory. But they preached Christ Jesus the Lord; and thus it did become them and behove them to do, as being Christ's servants. Their business was to make their Master known to the world as the Messiah, or the Christ of God, and as Jesus, the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in preaching Christ we preach all we should preach. "As to ourselves," says the apostle, "we preach, or declare, that we are your servants for Jesus' sake." This was no compliment, but a real profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest, and that for Jesus' sake; not for their own sake or their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, lording it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit implied in becoming the servants of the humours or the lusts of men; if they should thus seek to please men, they would not be the servants of Christ, Gal. i. 10. And there was good reason, 1. Why they should preach Christ. For by gospel light we have the knowledge of the glory of God, which shines in the face of Jesus Christ, v. 6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph. v. 8. 2. Why they should not preach themselves: because they were but earthen vessels, things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Jud. vii. 16. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are mortal, and soon broken in pieces. And God has so ordered it that the weaker the vessels are the stronger his power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to rejoice the heart; but all this power is from God the author, and not from men, who are but instruments, so that God in all things must be glorified.

The Apostles' Sufferings and Supports. (a. d. 57.)

8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9 Persecuted, but not forsaken; cast down, but not destroyed; 10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12 So then death worketh in us, but life in you. 13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 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.

In these verses the apostle gives an account of their courage and patience under all their sufferings, where observe,

I. How their sufferings, and patience under them, are declared, v. 8-12. The apostles were great sufferers; therein they followed their Master: Christ had told them that in the world they should have tribulation, and so they had; yet they met with wonderful support, great relief, and many allays of their sorrows. "We are," says the apostle, "troubled on every side, afflicted many ways, and we meet with almost all sorts of troubles; yet not distressed, v. 8. We are not hedged in nor cooped up, because we can see help in God, and help from God, and have liberty of access to God." Again, "We are perplexed, often uncertain, and in doubt what will become of us, and not always without anxiety in our minds on this account; yet not in despair (v. 8), even in our greatest perplexities, knowing that God is able to support us, and to deliver us, and in him we always place our trust and hope." Again, "We are persecuted by men, pursued with hatred and violence from place to place, as men not worthy to live; yet not forsaken of God," v. 9. Good men may be sometimes forsaken of their friends, as well as persecuted by their enemies; but God will never leave them nor forsake them. Again, "We are sometimes dejected, or cast down; the enemy may in a great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed," v. 9. Still they were preserved, and kept their heads above water. Note, Whatever condition the children of God may be in, in this world, they have a "but not" to comfort themselves with; their case sometimes is bad, yea very bad, but not so bad as it might be. The apostle speaks of their sufferings as constant, and as a counterpart of the sufferings of Christ, v. 10. The sufferings of Christ were, after a sort, re-acted in the sufferings of Christians; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus might also be made manifest, that is, that people might see the power of Christ's resurrection, and the efficacy of grace in and from the living Jesus, manifested in and towards them, who did yet live, though they were always delivered to death (v. 11), and though death worked in them (v. 12), they being exposed to death, and ready to be swallowed up by death continually. So great were the sufferings of the apostles that, in comparison with them, other Christians were, even at this time, in prosperous circumstances: Death worketh in us; but life in you, v. 12.

II. What it was that kept them from sinking and fainting under their sufferings, v. 13-18. Whatever the burdens and troubles of good men may be, they have cause enough not to faint.

1. Faith kept them from fainting: We have the same spirit of faith (v. 13), that faith which is of the operation of the Spirit; the same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and an effectual antidote against fainting-fits in troublous times. The spirit of faith will go far to bear up the spirit of a man under his infirmities; and as the apostle had David's example to imitate, who said (Ps. cxvi. 10), I have believed, and therefore have I spoken, so he leaves us his example to imitate: We also believe, says he, and therefore speak. Note, As we receive help and encouragement from the good words and examples of others, so we should be careful to give a good example to others.

2. Hope of the resurrection kept them from sinking, v. 14. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. This he had treated of largely in his former epistle to these Corinthians, ch. xv. And therefore their hope was firm, being well grounded, that he who raised up Christ the head will also raise up all his members. Note, The hope of the resurrection will encourage us in a suffering day, and set us above the fear of death; for what reason has a good Christian to fear death, that dies in hope of a joyful resurrection?

3. The consideration of the glory of God and the benefit of the church, by means of their sufferings, kept them from fainting, v. 15. Their sufferings were for the church's advantage (ch. i. 6), and thus did redound to God's glory. For, when the church is edified, then God is glorified; and we may well afford to bear sufferings patiently and cheerfully when we see others are the better for them—if they are instructed and edified, if they are confirmed and comforted. Note, The sufferings of Christ's ministers, as well as their preaching and conversation, are intended for the good of the church and the glory of God.

4. The thoughts of the advantage their souls would reap by the sufferings of their bodies kept them from fainting: Though our outward man perish, our inward man is renewed day by day, v. 16. Here note, (1.) We have every one of us an outward and an inward man, a body and a soul. (2.) If the outward man perish, there is no remedy, it must and will be so, it was made to perish. (3.) It is our happiness if the decays of the outward man do contribute to the renewing of the inward man, if afflictions outwardly are gain to us inwardly, if when the body is sick, and weak, and perishing, the soul is vigorous and prosperous. The best of men have need of further renewing of the inward man, even day by day. Where the good work is begun there is more work to be done, for carrying it forward. And as in wicked men things grow every day worse and worse, so in godly men they grow better and better.

5. The prospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to this observe, (1.) The apostle and his fellow-sufferers saw their afflictions working towards heaven, and that they would end at last (v. 17), whereupon they weighed things aright in the balance of the sanctuary; they did as it were put the heavenly glory in one scale and their earthly sufferings in the other; and, pondering things in their thoughts, they found afflictions to be light, and the glory of heaven to be a far more exceeding weight. That which sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so they are esteemed to be by the believing soul—far exceeding all his expressions and thoughts; and it will be a special support in our sufferings when we can perceive them appointed as the way and preparing us for the enjoyment of the future glory. (2.) Their faith enabled them to make this right judgment of things: We look not at the things which are seen, but at the things which are not seen, v. 18. It is by faith that we see God, who is invisible (Heb. xi. 27), and by this we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note, [1.] There are unseen things, as well as things that are seen. [2.] There is this vast difference between them: unseen things are eternal, seen things but temporal, or temporary only. [3.] By faith we not only discern these things, and the great difference between them, but by this also we take our aim at unseen things, and chiefly regard them, and make it our end and scope, not to escape present evils, and obtain present good, both of which are temporal and transitory, but to escape future evil and obtain future good things, which though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb. xi. 1.

CHAP. IIII. Verſe 1. As we have received mercy]

SIth we have ſo freely been called to the Miniſtery of meer mercy, we ſhew forth therein all ſedulity and ſincerity. When I was born, ſaid that French King, thouſand others were born beſides my ſelf. Now what have I done to God more then they, that I ſhould be a King, and not they? Tamerlane having overcome Bajazet, asked him whether ever he had given God thanks for making him ſo great an Emperour: who confeſſed ingenuouſly he never thought of it. To whom Tamerlane replied, that it was no wonder ſo ungratefull a man ſhould be made a ſpectacle of miſery. For you, ſaith he, being blinde of one eye, and I lame of a leg,Leunelau. Annal, Tu[illegible: 2 letters]. was there any worth in us, why God ſhould ſet us over two ſuch great Empires of Turks and Tartars? So may Miniſters ſay, What are we that God ſhould call us to ſo high an office, &c.?

We faint not] We droope not, we flag not, [non-Latin text not transcribed]. we hang not the wing, though hardly handled. For, Pradicare nihil alind est, quam derivare in ſe furorem totius mundi, as Luther ſaid.

Verſe 2. The hidden things of diſhonesty] All legerdemain, and under-hand dealing. They that do evil hate the light, love to lurk. But ſin hath woaded an impudency in ſome mens faces, that they dare do any thing.

To every mans conſcience] A pure conſcience hath a witnes in every mans boſome. See 1 Cor. 14.24.

Verſe 3. To them that are loſt] It is a ſign of a reprobate-goat, Joh. 8 43, 47. Senſuall, baving not the spirit, Jude 19. The devil hides his black hand before their eyes.

Verſe 4. The god of this world] The devil uſurps ſuch a power, and wicked men will have it ſo. They ſet him up for God: If he do but hold up his finger, give the leaſt hint, they are at his obedience, as God at firſt did but ſpeak the word, and it was done. All their buildings, plowings, plantings, ſailings are for the devil. And if we could rip up their hearts, we ſhould finde written therein, The god of this preſent world.

Verſe 5. We preach not our ſelves] We are Chriſts paranymphes, or ſpokeſmen, and muſt wooe for him. Now if we ſhould ſpeak one word for him, and two for our ſelves, as all ſelf-ſeekers do, how can we anſwer it?

Verſe 6. Hath ſhined] The firſt work of the ſpirit in mans heart is, to beat out new windows there, and to let in light, Act. 26, 18. And then, Semper in ſole ſita eſt Rhodos, qui & calorem & colorem nobis impertit. Aeneas Sylv.

Verſe 7. [non-Latin text not transcribed]. In earthen veſſels] Gr. In oyſter-ſhels: as the ill-favoured oyſter hath In it a bright pearl. Vilis ſaepe cadus nobile nectar habet. In a leathern purſe may be a precious pearl.

Verſe 8. We are troubled on every ſide] This is the worlds wages to Gods Miniſters. Veritas odium parit. Oppoſition is Evangely genius, ſaid Calvin. Tru[illegible: 1 letter]h goes ever with a ſcratcht face.

We are perplexed] Pray for me, I ſay, Pray for me, ſaid Latimer. Act. and Mon. fol 1565. For I am ſometimes ſo fearfull, that I could creep into a Mouſe-hole, ſometimes God doth viſit me again with comfort, &c.

Verſe 9. Perſecuted but not for ſaken] The Church may be ſhaken,Concuti, non excuti, Duris ut ilex [illegible: 1 letter]onſa bipennibus. not ſhivered, perſecuted, not conquered. Roma cladibus animoſior, ſaid one. 'Tis more true of the Church: She gets by her loſſes, and as the Oak ſhe taketh heart to grace from the maims and wounds given her, Niteris incaſſum Chriſti ſubmergere navem, Tluctuat, at nunquam mergitur illaratis.

As the Pope wrote once to the great Turk,

Cast down, but not destroied] Impellere poſſunt (ſaid Luther of his enemies) ſed totum proſternere non poſſunt: crudeliter me tractare poſſunt, ſed non extirpare: dentes nudare, ſed non devorare: occidere me poſſunt, ſed in totum me perdere non poſſunt. They may thruſt me, but not throw me, ſhew their teeth, but not devout me, kill me, but not hunt me, &c.

Verſe 10. The dying of the Lord] A condition obnoxious to daily deaths and dangers.

Might be made manifeſt] As it was in Paul, when being ſtoned, he ſtarted up with a ſic, ſic oportet intrare. Thus, thus muſt heaven be had, and no otherwiſe.

Verſe 11. For we which live, &c.] Good men only are heirs of the grace of life, 1 Pet. 3.7. Others are living ghoſts, and walking ſepulchres of themſelves.

Verſe 12. Death worketh in us] It hath already ceized upon us, but yet we are not killed with death, as thoſe were, Revel. 2. 23. As a godly man ſaid, That he did agrotare vitaluèr, ſo the Saints do Mori vitalitèr, die to live for ever.

But life in you] q. d. You have the happineſſe to be exempted, whiles we are tantùm non interempti, little leſſe then done to death.

Verſe 13. The ſame spirit] That you have and ſhall be heirs together of heaven with you, though here we meet with more miſeries.

I beleeved and therefore, &c.] The Spirit of faith is no indweller, where the door of the lips open not in holy confeſtion and communication.

Verſe 14. Shall preſent us with you] Shall bring us from the jaws of death, to the joyes of eternall life.

Verſe 15. That the abundant grace] This is one end wherefore God ſuffers his Miniſters to be ſubject to ſo many miſeries, that the people might be put upon praier and praiſe for their deliverance.

Verſe 16. Yet the inward man] Peter Martyr dying ſaid, My body is weak, my minde is well. Well for the preſent, and it will be better hereafter, This is the godly mans Motto.

Verſe 17. For our light affliction] Here we have an elegant Antitheſis, and a double hyperbole beyond engliſhing. For affliction, here's glory; for light affliction, a weight of glory; for mome[illegible: 1 letter]ary affliction, eternall glory.

Which is but for a moment] For a ſhort braid only, as that Martyr ſaid. Mourning laſteth but till morning. It is but winking, and thou ſhalt be in heaven preſently, quoth another Martyr.

Worketh unto us] As a cauſa ſine quâ non, as the law worketh wrath, Rom. 4.15.

Afarre more exceeding] An exceeding exceſſive eternall weight. Or, a far moſt excellent, eternall weight. Nec Chriſtus, nec coelum patitur hyper[illegible: 1 letter]olen, ſaith one. Here it is hard to hyperbolize.

Weight of glory] The Apoſtle a[illegible: 3 letters]ſeth to the Hebrew and Chaldee words, which ſignifie both weight and glory. [non-Latin text not transcribed] Glory is ſuch a weight, as if the body were not upheld by the power of God, it were impoſſible it ſhould bear it. Joy ſo great, as that we muſt enter into it: it is too big to enter into us. Enter into thy Maſters joy, Mat. 25. Here we finde that when there is great joy, the body is not able to bear it; our ſpirits are ready to expire; What ſhall it then be in heaven?

Verſe 18. [non-Latin text not transcribed]. Whiles we look not] Gr. Whiles we make them not our ſcope our mark to aim at. Heaven we may make our mark, our aim, though not our higheſt aim.

At the things that are ſeen] Whiles we eye things preſent only, it will be with us as with an houſe without pillars, tottering with every blaſt, or as a ſhip without anchor, toſſed with every wave.

But at the things which are not ſeen] Pericula non reſpicit Martyr, coronas reſpicit: Plagas non horret, praemium numerat: non videt lictores inſernè flagellantes, ſed Angelos ſupernè acclamantes, ſaith Baſil: Who alſo tels us how the Martyrs that were caſt out naked in a winters night, being to be burned the next day, [non-Latin text not transcribed]. comforted themſelves and one another with theſe words; Sharp is the cold, but ſweet is Paradiſe: Troubleſome is the way, but pleaſant ſhall be the end of our journey: let us endure cold a little, and the Patriarchs boſome ſhall ſoon warmus: let our foot burn a while, that we may dance for ever with Angels: Let our hand full into the fire, that it may lay hold upon eternall life, &c.

But the things which, &c.] The Latines call proſperous things Res ſecundas, becauſe they are to be had hereafter, they are not the firſt things; theſe are paſt, Rev. 21.

Therefore, διατουτο. On account of this. That is, because the light of the gospel is so clear; because it reveals so glorious truths, and all obscurity is taken away, and we are permitted to behold as in a mirror the glory of the Lord, 2Cor 3:18. Since the glories of the gospel dispensation are so great, and its effects on the heart are so transforming and purifying, the object is to show the effect of being intrusted with such a ministry on the character of his preaching.

Seeing we have this ministry. The gospel ministry, so much more glorious than that of Moses, (2Cor 3:6;) which is the ministry by which the Holy Spirit acts on the hearts of men, 2Cor 3:8 which is the ministry of that system by which men are justified, (2Cor 3:9;) and which is the ministry of a system so pure and unclouded, 2Cor 3:9-11,18.

As we have received mercy. Tindal renders, this, "even as mercy is sure in us." The idea is, that it was by the mere mercy and favour of God that he had been intrusted with the ministry; and the object of Paul is doubtless to prevent the appearance of arrogance and self-confidence, by stating that it was to be traced entirely to God that he was put into the ministry. He doubtless had his eye on the fact that he had been a persecutor and blasphemer; and that it was by the mere favour of God that he had been converted and intrusted with the ministry, 1Timm 1:13. Nothing will more effectually humble a minister, and prevent his assuming any arrogant and self-confident airs, than to look over his past life; especially if his life was one of blasphemy, vice, or infidelity; and to remember that it is by the mere mercy of God that he is intrusted with the high office of an ambassador of Jesus Christ. Paul never forgot to trace his hope, his appointment to the ministerial office, and his success, to the mere grace of God.

We faint not. This is one of the effects of being intrusted with such a ministry. The word here used (εκκακουμεν) means, properly, to turn out a coward; to lose one's courage; then to be faint-hearted, to faint, to despond, in view of trial, difficulty, etc.--Robinson. Here it means, that by the mercy of God he was not disheartened by the difficulties which he met; his faith and zeal did not flag; he was enabled to be faithful, and laborious, and his courage always kept up, and his mind was filled with cheerfulness. 2Cor 2:14. He was deterred by no difficulties; embarrassed by no opposition; driven from his purpose by no persecution; and his strength did not fail under any trims. The consciousness of being intrusted with such a ministry animated him; and the mercy and grace of God sustained him.

(a) "received mercy" 1Cor 7:25

But have renounced. απειπαμεθα, from απο and ειπον. The word means, properly, to speak out or off; to refuse or deny; to interdict or forbid. Here it means, to renounce, or disown; to spurn, or scorn with aversion. It occurs nowhere else in the New Testament; and the sense here is, that the apostles had such a view of the truth of religion, and the glory of the Christian scheme, 2Cor 3:13-18, as to lead them to discard everything that was disguised, and artful, and crafty; everything like deceit and fraud. The religions of the heathen were made up mainly of trick, and were supported by deception practised on the ignorant, and on the mass of men. Paul says, that he and his fellow-labourers had such views of, the truth, and glory, and holiness of the Christian scheme, as to lead them solemnly to abjure and abhor all such dishonest tricks and devices. Truth never needs such arts; and no cause will long succeed by mere trick and cunning.

The hidden things of dishonesty. Marg., shame. The Greek word most commonly means shame, or disgrace. The hidden things of shame here mean disgraceful conduct; clandestine and secret arts, which were ill themselves shameful and disgraceful. They denote all underhanded dealings; all dishonest artifices and plans, such as were common, among the heathen, and such probably as the false teachers adopted in the propagation of their opinions at Corinth. The expression here does not imply that the apostles ever had anything to do with such arts; but that they solemnly abjured and abhorred them. Religion is open, plain, straightforward. It has no alliance with cunning, and trick, and artifice. It should be defended openly; stated clearly; and urged with steady argument. It is a work of light, and not of darkness.

Not walking in craftiness. Not acting craftily; not behaving in a crafty manner. The word here used, (πανουργια, from παν, all, εργον work, i.e., doing everything, or capable of doing anything,) denotes shrewdness, cunning, and craft. This was common; and this was probably practised by the false teachers in Corinth. With this Paul says he had nothing to do. He did not adopt a course of carnal wisdom and policy, 2Cor 1:12; he did not attempt to impose upon them, or to deceive them; or to make his way by subtle and deceitful arts. True religion can never be advanced by trick and craftiness.

Nor handling the word of God deceitfully. δολουντες. Not falsifying; or deceitfully corrupting or disguising the truth of God. The phrase seems to be synonymous with that used in 2Cor 2:17, and rendered, "corrupt the word of God." 2Cor 2:17 on that verse. It properly means to falsify, adulterate, corrupt, by Jewish traditions, etc., (Robinson, Bloomfield, Doddridge), etc. or it may mean, as in our translation, to handle in a deceitful manner; to make use of trick and art in propagating and defending it. Tindal renders it, "neither corrupt we the word of God."

But by manifestation of the truth. By making the truth manifest; i.e., by a simple exhibition of the truth. By stating it just as it is, in an undisguised and open manner. Not by adulterating it with foreign mixtures; not by mingling it with philosophy or traditions; not by blunting its edge, or concealing anything, or explaining it away; but by an open, plain, straight-forward exhibition of it as it is in Jesus. Preaching should consist in a simple exhibition of the truth. There is no deceit in the gospel itself; and there should be none in the manner of exhibiting it. It should consist of a simple statement of things as they are. The whole design of preaching is to make known the truth. And this is done in an effectual manner only when it is simple, open, undisguised, without craft, and without deceit.

Commending ourselves to every man's conscience. That is, so speaking the truth that every man's conscience shall approve it as true; every man shall see it to be true, and to be in accordance with what he knows to be right. Conscience is that faculty of the mind which distinguishes between right and wrong, and which prompts us to choose the former and avoid the latter, Jn 8:9. Rom 2:15; 1Cor 10:25, 1Cor 10:27, 1Cor 10:27,29; 2Cor 1:12. It is implied here,

(1.) that a course of life and a manner of preaching that shall be free from dishonesty, and art, and trick, will be such as the consciences of men will approve. Paul sought such a course of life as should accord with their sense of right, and thus serve to commend the gospel to them.

(2.) That the gospel may be so preached as to be seen by men to be true; so as to be approved as right; and so that every man's conscience shall bear testimony to its truth. Men do not love it, but they may see that it is true; they may hate it, but they may see that the truth which condemns their practices is from heaven. This is an exceedingly important principle in regard to preaching, and vastly momentous in its bearing on the views which ministers should have of their own work. The gospel is reasonable. It may be seen to be true by every man to whom it is preached. And it should be the aim of every preacher so to preach it, as to enlist the consciences of his hearers in his favour. And it is a very material fact that when so preached the conscience and reason of every man is in its favour, and they know that it is true even when it pronounces their own condemnation, and denounces their own sins. This passage proves, therefore, the following things:

(1.) That the gospel may be so preached as to be seen to be true by all men. Men are capable of seeing the truth; and even when they do not love it, they can perceive that it has demonstration that it is from God. It is a system so reasonable; so well established by evidence; so fortified by miracles and the fulfillment of prophecies; so pure in its nature; so well adapted to man; so fitted to his condition, and so well designed to make him better; and so happy in its influence on society, that men may be led to see that it is true. And this I take to be the case with almost all those who habitually attend on the preaching of the gospel. Infidels do not often visit the sanctuary; and when they are in the habit of doing it, it is a fact that they gradually come to the conviction that the Christian religion is true. It is rare to find professed infidels in our places of worship; and the great mass of those who attend on the preaching of the gospel may be set down as speculative believers in the truth of Christianity.

(2.) The consciences of men are on the side of truth, and the gospel may be so preached as to enlist their consciences in its favour. Conscience prompts to do right, and condemns us if we do wrong. It can never be made to approve of wrong, never to give a man peace if he does that which he knows to be evil. By no art or device; by no system of laws, or bad government; by no training or discipline, can it be made the advocate of sin. In all lands, at all times, and in all circumstances, it prompts a man to do what is right, and condemns him if he does wrong. It may be silenced for a time; it may be "seared as with a hot iron," and for a time be insensible, but if it speak at all, it speaks to prompt a man to do what he believes to be right, and condemns him if he does that which is wrong. The consciences of men are on the side of the gospel; and it is only their hearts which are opposed to it. Their consciences are in favour of the gospel in the following, among other respects:

(a.) They approve of it as a just, pure, holy, and reasonable system; as in accordance with what they feel to be right; as recommending that which ought to be done, and forbidding that which ought not to be done.

(b.) In its special requirements on themselves. Their consciences tell them that they ought to love God with all the heart; to repent of their sins; to trust in that Saviour who died for them, and to lead a life of prayer and of devotedness to the service of God; that they ought to be sincere and humble Christians, and prepare to meet God in peace.

(c.) Their consciences approve the truth that condemns them. No matter how strict it may seem to be; no matter how loud its denunciation against their sins; no matter how much the gospel may condemn their pride, avarice, sensuality, levity, dishonesty, fraud, intern, perance, profaneness, blasphemy, or their neglect of their soul, yet their consciences approve of it as right, and proclaim that these things ought to be condemned, and ought to be abandoned. The heart may love them, but the conscience cannot be made to approve them. And the minister of the gospel may always approach his people, or an individual man, with the assurance that however much they may love the ways of sin, yet that he has their consciences in his favour; and that in urging the claims of God on them, their consciences will always coincide with his appeals.

(3.) The way in which a minister is to commend himself to the consciences of men, is that which was pursued by Paul. He must

(a.) have a clear and unwavering conviction of the truth himself. On this subject he should have no doubt. He should be able to look on it as on a burnished mirror, 2Cor 3:18, and to see its glory as with open face.

(b.) It should be by the simple statement of the truth of the gospel. Not by preaching philosophy, or metaphysics, or the traditions of man, or the sentiments of theologians, but the simple truths of the gospel of Jesus Christ. Men may be made to see that these are truths, and God will take care that the reason and consciences of men shall be in their favour.

(c.) By the absence of all trick and cunning, and disguised and subtle arts. The gospel has nothing of these in itself, and it will never approve of them, nor will God bless them. A minister of Jesus should be frank, open, undisguised, and candid. He should make a sober and elevated appeal to the reason and conscience of man. The gospel is not "a cunningly devised fable;" it has no trick in itself, and the ministers of religion should solemnly abjure all the hidden things of dishonesty.

In the sight of God. As in the immediate presence of God. We act as if we felt that his eye was upon us; and this consideration serves to keep us from the hidden things of dishonesty, and from improper arts in spreading the true religion. 2Cor 2:17.

(1) "dishonesty" "shame" (b) "God deceitfully" 2Cor 2:17 (*) "deceitfully" "corrupting the word of God"

But if our gospel be hid. Paul here calls it his gospel, because it was that which he preached, or the message which he bore. Rom 16:5. The sense here is, "if the gospel which I preach is not understood; if its meaning is obscure or hidden; if its glory is not seen." It is implied here, that to many the beauty and glory of the gospel was not perceived. This was undeniable, not withstanding the plainness and fulness with which its truths were made known. The object of Paul here is to state that this fact was not to be traced to any want of clearness in the gospel itself, but to other causes--and thus probably to meet an objection which might be made to his argument about the clearness and fulness of-the revelation in the gospel. In the language which Paul uses here, there is undoubted allusion to what he had said respecting Moses, who put a vail on his face, 2Cor 3:13. He had hid or concealed his face, as emblematic of the nature of his institutions, 2Cor 3:14; and here Paul says that it was not to be denied that the gospel was vailed also to some. But it was not from the nature of the gospel. It was not because God had purposely concealed its meaning. It was not from any want of clearness in itself. It was to be traced to other causes.

It is hid to them that are lost. On the meaning of the word here rendered "lost," 2Cor 2:15, there rendered "perish." It is hid among them, who are about to perish; who are perishing, (εντοιςαπολλυμενοις;) those who deserve to perish. It is concealed only among that class who may be designated as the perishing, or as the lost. Grotius explains this, "those who deserve to perish, who foster their vices, and will not see the truth which condemns those vices." And he adds, that this might very well be; for, "however conspicuous the gospel was in itself, yet like the sun it would not be visible to the blind." The cause was not in the gospel, but in themselves. This verse teaches, therefore,

(1.) that the beauty of the gospel may be hidden from many of the human family. This is a matter of simple fact. There are thousands and millions to whom it is preached who see no beauty in it, and who regard it as foolishness.

(2.) That there is a class of men who may be called, even now, the lost. They are lost to virtue, to piety, to happiness, to hope. They deserve to perish; and they are hastening to merited ruin. This class in the time of Paul was large; and it is large now. It is composed of those to whom the gospel is hidden, or to whom it appears to be vailed, and who see no beauty in it. It is made up indeed of all the profane, polluted, and vile; but their characteristic feature is, that the gospel is hidden from them, and that they see no beauty and glory in it.

(3.) This is not the fault of the gospel. It is not the fault of the sun where men shut their eyes and will not see it. It is not the fault of a running stream, or a bubbling fountain, if men will not drink of it, but rather choose to die of thirst. The gospel does not obscure and conceal its own glory any more than the sun does. It is in itself a clear and full revelation of God and his grace; and that glory is adapted to shed light upon the benighted minds of men.

(*) "hid" "covered" (a) "that are lost" 2Thes 2:10

In whom. In respect to whom; among whom; or in whose hearts. The design of this verse is to account for the fact that the glory of the gospel was not seen by them. It is to be traced entirely to the agency of him whom Paul here calls "the god of this world."

The god of this world. There can be no doubt that Satan is here designated by this appellation; though some of the Fathers supposed that it means the true Gods and Clarke inclines to this opinion. In Jn 12:31, he is called "the prince of this world." In Eph 2:2, he is called "the prince of the power of the air." And in Eph 6:1,2, the same bad influence is referred to under the names of "principalities and powers," "the rulers of the darkness of this world," and "spiritual wickedness in high places." The name "god" is here given to him, not because he has any divine attributes, but because he actually has the homage of the men of this world as their god, as the being who is really worshipped, or who has the affections of their hearts in the same way as it is given to idols. By "this world" is meant the wicked world; or the mass of men. He has dominion over the world. They obey his will; they execute his plans; they further his purposes, and they are his obedient subjects. He had subdued the world to himself, and was really adored in the place of the true God. 1Cor 10:20. "They sacrificed to devils and not to God." Here it is meant by the declaration that Satan is the god of this world.

(1.) that the world at large was under his control and direction. He secured the apostasy, of man, and early brought him to follow his plans; and he has maintained his sceptre and dominion since. No more abject submission could be desired by him than has been rendered by the mass of men.

(2.) The idolatrous world particularly is under his control, and subject to him, 1Cor 10:20. He is worshipped there; and the religious rites and ceremonies of the heathen are in general just such as a mighty being who hated human happiness, and who sought pollution, obscenity, wretchedness, and blood, would appoint; and over all the heathen world his power is absolute. In the time of Paul, all the world, except the Jews and Christians, was sunk in heathen degradation.

(3.) He rules in the hearts and lives of all wicked men--and the world is full of wicked men. They obey him, and submit to his will in executing fraud, and rapine, and piracy, and murder, and adultery, and lewdness; in wars and fightings; in their amusements and pastimes; in dishonesty and falsehood. The dominion of Satan over this world has been, and is still, almost universal and absolute; nor has the lapse of eighteen hundred years rendered the appellation improper as descriptive of his influence, that he is the god of this world. The world pursues his plans; yields to his temptations; neglects or rejects the reign of God as he pleases; and submits to his sceptre, and is still full of abomination, cruelty, and pollution, as he desires it to be.

Hath blinded the minds of them which believe not. Of all who discern no beauty in the gospel, and who reject it. It is implied here,

(1.) that the minds of unbelievers are blinded; that they perceive no beauty in the gospel. This is often affirmed of those who reject the gospel, and who live m sin. 2Cor 2:13. See Mt 23:16,17,26, Lk 4:18, Jn 9:39, 12:40, Rom 11:7. The sense is, that they did not see the spiritual beauty and glory of the plan of redemption. They act in reference to that as they would in reference to this world if a bandage were over their eyes, and they saw not the light of the sun, the beauty of the landscape, the path in which they should go, or the countenance of a friend". All is dark, and obscure, and destitute of beauty to them, however much beauty may be seen in all these objects by others.

(2.) That this is done by the agency of Satan; and that his dominion is secured by keeping the world in darkness. The affirmation is direct and positive, that it is by his agency that it is done. Some of the modes in which it is done are the following:

(a.) By a direct influence on the minds of men. I do not know why it is absurd to suppose that one intellect may, in some way unknown to us, have access to another, and have power to influence it: nor can it be proved that Satan may not have power to pervert the understanding; to derange its powers; to distract its attention; and to give in view of the mind a wholly delusive relative importance to objects. In the time of the Saviour it cannot be doubted that, in the numerous cases of demoniacal possessions, Satan directly affected the minds of men; nor is there any reason to think that he has ceased to delude and destroy them.

(b.) By the false philosophy which has prevailed--a large part of which seems to have been contrived as if on purpose to deceive the world, and destroy the peace and happiness of men.

(c.) By the systems of superstition and idolatry. All these seem to be under the control of one master mind. They are so well conceived and adapted to prostrate the moral powers; to fetter the intellect; to pervert the will; to make men debased, sunken, polluted, and degraded; and they so uniformly accomplish this effect, that they have all the marks of being under the control of one mighty mind, and of having been devised to accomplish his purposes over men.

(d.) By producing in the minds of men a wholly disproportionate view of the value of objects. A very small object held before the eye will shut out the light of the sun. A piece of money of the smallest value laid on the eye will make everything appear dark, and prevent all the glory of mid-day from reaching the seat of vision. And so it is with the things of this world. They are placed directly before us, and are placed directly between us and the glory of the gospel. And the trifles of wealth and of fashion, the objects of pleasure and ambition, are made to assume an importance in view of the mind which wholly excludes the glory of the gospel, and shuts out all the realities of the eternal world. And he does it

(e.) by the blinding influence of passion and vice. Before a vicious mind, all is dark and obscure. There is no beauty in truth, in chastity or honesty, or in the fear and love of God. Vice always renders the mind blind, and the heart hard, and shrouds everything in the moral world in midnight. And in order to blind the minds of men to the glory of the gospel, Satan has only to place splendid schemes of speculation before men; to tempt them to climb the steeps of ambition; to entice them to scenes of gaiety; to secure the erection of theatres, and gambling-houses, and houses of infamy and pollution; to fill the cities and towns of a land with taverns and dram-shops; and to give opportunity everywhere for the full play and unrestrained indulgence of passion--and the glory of the gospel will be as effectually unseen as the glory of the sun is in the darkest night.

Lest the light, etc. This passage states the design for which Satan blinds the minds of men. It is because he hates the gospel, and wishes to prevent its influence and spread in the world. Satan has always hated and opposed it, and all his arts have been employed to arrest its diffusion on earth. The word light here means excellence, beauty, or splendour. Light is the emblem of knowledge, purity, or innocence; and is here and elsewhere applied to the gospel, because it removes the errors, and sins, and wretchedness of men, as the light of the sun scatters the shades of night. This purpose of preventing the light of the gospel shining on men, Satan will endeavour to accomplish by all the means in his power. It is his grand object in this world, because it is by the gospel only that man can be saved; by that that God is glorified on earth more than by anything else; and because, therefore, if he can prevent sinners from embracing that, he will secure their destruction, and most effectually show his hatred of God. And it is to Satan a matter of little importance what men may be, or are, provided they are NOT Christians. They may be amiable, moral, accomplished, rich, honoured, esteemed by the world, because in the possession of all these he may be equally sure of their ruin, and because, also, these things may contribute somewhat to turn away their minds from the gospel. Satan, therefore, will not oppose plans of gain or ambition; he will not oppose purposes of fashion and amusement; he may not oppose schemes by which we desire to rise in the world; he will not oppose the theatre, the ball-room, the dance, or the song; he will not oppose thoughtless mirth; but the moment the gospel begins to shine on the benighted mind, that moment he will make resistance, and then all his power will be concentrated.

The glorious gospel. Greek, "The gospel of the glory of Christ"--a Hebraism for the glorious gospel. Mr. Locke renders it, "the glorious brightness of the light of the gospel of Christ," and supposes it means the brightness, or clearness, of the doctrine wherein Christ is manifested in the gospel. It is all light, and splendour, and beauty, compared with the dark systems of philosophy and heathenism. It is glorious, for it is full of splendour; makes known the glorious God; discloses a glorious plan of salvation; and conducts ignorant, weak, and degraded man to a world of light. No two words in our language are so full of rich and precious meaning, as the phrase "glorious gospel."

Who is the image of God. Christ is called the image of God,

(1.) in respect to his Divine nature, his exact resemblance to God in his Divine attributes and perfections, (see Col 1:15, Heb 1:3); and

(2.) in his moral attributes as Mediator, as showing forth the glory of the Father to men. He resembles God; and in him we see the Divine glory and perfections embodied, and shine forth. It is from his resemblance to God in all respects that he is called his image; and it is through him that the Divine perfections are made known to men. It is an object of especial dislike and hatred to Satan that the glory of Christ, who is the image of God, should shine on men, and fill their hearts. Satan hates that image; he hates that men should become like God; and he hates all that has a resemblance to the great and glorious Jehovah.

(b) "god of this world" Jn 12:31,40 (a) "image of God" Jn 1:14,18

For we preach not ourselves. The connexion here is not very apparent, and the design of this verse has been variously understood. The connexion seems to me to be this: Paul gives here a reason for what he had said in the previous parts of the epistle respecting his conduct in the ministry, he had said that his course had been open and pure, and free from all dishonest arts and tricks, and that he had not corrupted the word of God, or resorted to any artifice to accomplish his designs, 2Cor 2:17, 4:1,2. The reason of this he here says is, that he had not preached himself, or sought to advance his own interest, he regarded himself as sent to make known a Saviour; himself as bound by all means to promote his cause, and to imitate him. Other men--the false teachers, and the cunning priests of the heathen religions sought to advance their own interest, and to perpetuate a system of delusion that would be profitable to themselves; and they therefore resorted to all arts, and stratagems, and cunning devices, to perpetuate their authority and extend their influence. But the fact that Paul and his associates went forth to make known the Lord Jesus, was a reason why they avoided all such dishonest arts and artifices. "We are merely the ambassadors of another. We are not principals in this business, and do not despatch it as a business of our own, but we transact it as the agents for another, that is, for the Lord Jesus, and we feel ourselves bound, therefore, to do it as he would have done it himself; and as he was free from all trick and dishonest art, we feel bound to be also." This seems to me to be the design of this passage. Ministers may be said to preach themselves in the following ways:

(1.) When their preaching has a primary reference to their own interest; and when they engage in it to advance their reputation, or to secure in some way their own advantage. When they aim at exalting their authority, extending their influence, or in any way promoting their own welfare.

(2.) When they proclaim their own opinions, and not the gospel of Christ; when they derived their doctrines from their own reasonings, and not from the Bible.

(3.) When they put themselves forward; speak much of themselves; refer often to themselves; are wain of their powers of reasoning, of their eloquence, and of their learning, and seek to make these known rather than the simple truths of the gospel. In one word, when self is primary, and the gospel is secondary; when they prostitute the ministry to gain popularity; to live a life of ease; to be respected; to obtain a livelihood; to gain influence; to rule over a people; and to make the preaching of the gospel merely an occasion of advancing themselves in the world. Such a plan, it is implied here, would lead to dishonest arts and devices, and to trick and stratagem to accomplish the end in view. And it is implied here, also, that to avoid all such tricks and arts, the true way is not to preach ourselves, but Jesus Christ.

But Christ Jesus the Lord. This Paul states to be the only purpose of the ministry. It is so far the sole design of the ministry, that had it not been to make known the Lord Jesus, it would never have been established; and whatever other objects are secured by its appointment, and whatever other truths are to be illustrated and enforced by the ministry, yet, if this is not the primary subject, and if every other object is not made subservient to this, the design of the ministry is not secured. The word "Christ" properly means the Anointed; that is, the Messiah, the Anointed of God for this great office, Mt 1:1 but it is used in the New Testament as a proper name, the name that was appropriate to Jesus. Still it may be used with a reference to the fact of the Messiahship, and not merely as a proper name; and in this place it may mean that they preached Jesus as the Messiah, or the Christ, and defended his claims to that high appointment. The word "Lord," also, is used to designate him, Mk 11:3, Jn 20:25; and when it stands by itself in the New Testament, it denotes the Lord Jesus, Acts 1:24; but it properly denotes one who has rule, or authority, or proprietorship; and it is used here not merely as a part of the appropriate title of the Saviour, but with reference to the fact that he had the supreme headship or lordship over the church and the world. This important passage therefore means, that they made it their sole business to make known Jesus the Messiah, or the Christ, as the supreme liege and Lord of his people; that is, to set forth the Messiahship and the lordship of Jesus of Nazareth, appointed to these high offices by God. To do this, or to preach Jesus Christ the Lord, implies the following things:

(1.) To prove that he is the Messiah so often predicted in the Old Testament, and so long expected by the Jewish people. To do this was a very vital part of the work of the ministry in the time of the apostles, and was essential to their success in all their attempts to convert the Jews; and to do this will be no less important in all attempts to bring the Jews now or in future times to the knowledge of the truth. No man can be successful among them who is not able to prove that Jesus is the Messiah. It is not indeed so vital and leading a point now in reference to those to whom the ministers of the gospel usually preach; and it is probable that the importance of this argument is by many overlooked, and that it is not urged as it should be by those who "preach Christ Jesus the Lord." It involves the whole argument for the truth of Christianity. It leads to all the demonstrations that this religion is from God; and the establishment of the proposition that Jesus is the Messiah, is one of the most direct and certain ways of proving that his religion is from heaven. For

(a.) it contains the argument from the fulfillment of the prophecies--one of the main evidences of the truth of revelation; and

(b.) it involves an examination of all the evidences that Jesus gave that he was the Messiah sent from God, and of course an examination of all the miracles that he wrought in attestation of his Divine mission. The first object of a preacher, therefore, is to demonstrate that Jesus is sent from God, in accordance with the predictions of the prophets.

(2.) To proclaim the truths that he taught. To make known his sentiments and his doctrines, and not our own. This includes, of course, all that he taught respecting God, and respecting man; all that he taught respecting his own nature, and the design of his coming; all that he taught respecting the character of the human heart, and about human obligation and duty; all that he taught respecting death, the judgment, and eternity --respecting an eternal heaven, and an eternal hell. To explain, enforce, and vindicate his doctrines, is one great design of the ministry; and were there nothing else, this would be a field sufficiently ample to employ the life; sufficiently glorious to employ the best talents of man. The minister of the gospel is to teach the sentiments and doctrines of Jesus Christ, in contradistinction from all his own sentiments, and from all the doctrines of mere philosophy. He is not to teach science, or mere morals, but he is to proclaim and defend the doctrines of the Redeemer.

(3.) He is to make known the facts of the Saviour's life. He is to show how he lived--to hold up his example in all the trying circumstances in which he was placed. For he came to show by his life what the law required; and to show how men should live. And it is the office of the Christian ministry, or a part of their work in preaching "Christ Jesus the Lord," to show how he lived, and to set forth his self-denial, his meekness, his purity, his blameless life, his spirit of prayer, his submission to the Divine will, his patience in suffering, his forgiveness of his enemies, his tenderness to the afflicted, the weak, and the tempted, and the manner of his death. Were this all, it would be enough to employ the whole of a minister's life, and to command the best talents of the world. For he was the only perfectly pure model; and his example is to be followed by all his people, and his example is designed to exert a deep and wide influence on the world. Piety flourishes just in proportion as the pure example of Jesus Christ is kept before a people; and the world is made happier and better, just as that example is kept constant in view. To the gay and the thoughtless, the ministers of the gospel are to show how serious and calm was the Redeemer; to the worldly-minded, to show how he lived above the world; to the avaricious, how benevolent he was; to the profane and licentious, how pure he was; to the tempted, how he endured temptation; to the afflicted, how patient and resigned; to the dying, how he died; to all, to show how holy, and heavenly-minded, and prayerful, and pure he was, in order that they may be won to the same purity, and be prepared to dwell with him in his kingdom.

(4.) To set forth the design of his death. To show why he came to die; and what was the great object to be effected by his sufferings and death. To exhibit, therefore, the sorrows of his life; to describe his many trials; to dwell upon his sufferings in the garden of Gethsemane, and on the cross. To show why he died, and what was to be the influence of his death on the destiny of man. To show how it makes an atonement for sin; how it reconciles God to man; how it is made efficacious in the justification and the sanctification of the sinner. And were there nothing else, this would be sufficient to employ all the time and the best talents in the ministry. For the salvation of the soul depends on the proper exhibition of the design of the death of the Redeemer. There is no salvation but through his blood; and hence the nature and design of his atoning sacrifice is to be exhibited to every man, and the offers of mercy through that death to be pressed upon the attention of every sinner.

(5.) To set forth the truth and the design of his resurrection. To prove that he rose from the dead, and that he ascended to heaven; and to show the influence of his resurrection on our hopes and destiny. The whole structure of Christianity is dependent on making out the fact that he rose; and if he rose, all the difficulties in the doctrine of the resurrection of the dead are removed at once, and his people will also rise. The influence of that fact, therefore, on our hopes and on our prospects for eternity, is to be shown by the ministry of the gospel; and were there nothing else, this would be ample to command all the time and the best talents of the ministry.

(6.) To proclaim him as "Lord." This is expressly specified in the passage before us. "For we preach Christ Jesus THE LORD ;" we proclaim him as the Lord. That is, he is to be preached as having dominion over the conscience; as the supreme Ruler in his church; as above all councils, and synods, and conferences, and all human authority; as having a right to legislate for his people; a right to prescribe their mode of worship; a right to define and determine the doctrines which they shall believe, he is to be proclaimed also as ruling over all, and as exalted in his mediatorial character over all worlds, and as having all things put beneath his feet, Ps 2:6, Isa 9:6,7, Mt 28:18; Jn 17:2, Eph 1:20, Heb 2:8.

And ourselves your servants, etc. So far as we make any mention of ourselves, it is to declare that we are your servants, and that we are bound to promote your welfare in the cause and for the sake of the Redeemer. That is, they were their, servants in all things in which they could advance the interests of the Redeemer's kingdom among them. The doctrine is, that they regarded themselves as under obligation not to seek their own interest, or to build up their own reputation and cause; but to seek the welfare of the church, and promote its interests, as a servant does that of his master. They should not seek to lord it over God's heritage, and to claim supreme and independent authority. They were not masters, but servants. The church at large was the master, and they were its servants. This implies the following things:

(1.) That the time of ministers belongs to the church, and should be employed in its welfare. It is not their own; and it is not to be employed in farming, or in speculating, or in trafficking, or in idleness, or in lounging, or in unprofitable visiting, or in mere science, or in reading or making books that will not advance the interests of the church. The time of the ministry is not for ease, or ambition, or self-indulgence, but is to promote the interests of the body of Christ. So Paul felt, and so he lived. (2.) Their talents belong to the church. All their original talents, and all that they can acquire, should be honestly devoted to the welfare of the church of the Redeemer.

(3.) Their best efforts and plans, the avails of their best thoughts and purposes, belong to the church, and should be honestly devoted to it. Their strength, and rigour, and influence should be devoted to it, as the rigour, and strength, and talent, and skill of a servant belong to the master. See Ps 137:5,6. The language of the ministry, as of every Christian, should be-- I love thy church, O God Her walls before thee stand, Dear as the apple of thine eye, and graven on thy hand.

If e'er to bless thy sons My voice or hands deny, These bauds let useful skill forsake, This voice in silence die.

If e'er my heart forget Her welfare or her woe, Let every joy this heart forsake, And every grief o'erflow.

For her my tears shall fall, For her my prayers ascend, To her my cares and toils be given, Till toils and cares shall end.

And it implies,

(4.) that they are the servants of the church in time of trial, temptation, and affliction. They are to devote themselves to the comfort of the afflicted. They are to be the guide to the perplexed. They are to aid the tempted. They are to comfort those that mourn, and they are to sustain and console the dying. They are to regard themselves as the servants of the church to accomplish these great objects; and are to be willing to deny themselves, and to take up their cross, and to consecrate their time to the advancement of these great interests. And they are, in all respects, to devote their time, and talents, and influence to the welfare of the church, with as much single-mindedness as the servant is to seek the interest of his master. It was in this way eminently that Paul was favoured with the success with which God blessed him in the ministry; and so every minister will be successful, just in proportion to the single-mindedness with which he devotes himself to the work of preaching Jesus Christ THE Lord.

For God, who commanded, etc. 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, 2Cor 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 men. The doctrines which they preached they had not derived from men 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, etc. Gen 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, (οειπων,) "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. Marg., "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 everywhere in the Bible the emblem of knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and wretchedness. Jn 1:4, Jn 1:5. 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 men 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," Jn 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 1Jn 2:20, 1Cor 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 men --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 men 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 axe 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:

(1.) By his written and preached word. All spiritual and saving light to the minds of men has come through his revealed truth. Nor does the Spirit of God now give or reveal any light to the mind which is not to be found in the word of God, and which not imparted through that medium.

(2.) God makes use of providential dealings to give light to the minds of men. They are then,by sickness, disappointment, and pain, made to see the folly and vanity of the things of this world, and to see the necessity of a better portion.

(3.) It is done especially and mainly by the influences of the Holy Spirit. It is directly by his agency that the heart becomes affected, and the mind enlightened. It is his province in the world to prepare the heart to receive the truth; to dispose the mind to attend to it; to remove the obstructions which existed to its clear perception; to enable the mind clearly to see the beauty of truth, and of the plan of salvation through a Redeemer. And whatever may be the means which may be used, it is still true that it is only by the Spirit of God that men are ever brought to see the truth clearly and brightly. The same Spirit that inspired the prophets and apostles also illuminates the minds of men now, removes the darkness from their minds, and enables them clearly to discover the truth as it is in Jesus. 1Cor 2:10, and 1Cor 2:11-15.

To give the light of the knowledge of the glory of God. This shows the object, or the effect of enlightening the mind. It is that Christians may behold the Divine glory. The meaning is, that it is for the purpose of enlightening and instructing them concerning the knowledge of the glory of God.--Bloomfield. Doddridge renders it, "The lustre of the knowledge of God's glory." Tindal, "To give the light of the knowledge of the glorious God." The sense is, that the purpose of his shining into their hearts was to give light, (προςφωτισμον,) i.e., unto the enlightening; and the purpose of that light was to acquaint them with the knowledge of the Divine glory.

In the face of Jesus Christ. That is, that they might obtain the knowledge of the Divine glory as it shines in the face of Jesus Christ; or as it is reflected on the face, or the person of the Redeemer. There is undoubted allusion here to what is said of Moses (2Cor 3:13) when the Divine glory was reflected on his face, and produced such a splendour and magnificence that the children of Israel could not steadfastly look upon it. The sense here is, that in the face or the person of Jesus Christ the glory of God shone clearly, and the Divinity appeared without a vail. The Divine perfections, as it were, illuminated him, as the face of Moses was illuminated; or they shone forth through him, and were seen in him. The word rendered "face" here, (προσωπον,) may mean either face or person. 2Cor 2:10. The sense is not materially affected, whichever translation is preferred. It is, that the Divine perfections shone in and through the Redeemer. This refers doubtless to the following truths:

(1.) That the glory of the Divine nature is seen in him, since he is "the brightness of his glory, and the express image of his person," Heb 1:3. And it is in and through him that the glory of the Divine perfections are made known.

(2.) That the glory of the Divine attributes is made known through him, since it is through him that the work of creation was accomplished, (Jn 1:3, Col 1:16;) and it is by him that the mercy and goodness of God have been manifested to men.

(3.) That the glory of the Divine moral character is seen through him, since when on earth he manifested the embodied Divine perfections; he showed what God is when incarnate; he lived as became the incarnate God--he was as pure and holy in human nature as God is in the heavens. And there is not, that we know of, one of the Divine attributes or perfections which has not at some period, or in some form, been evinced by Jesus Christ. If it be the prerogative of God to be eternal, he was eternal, Isa 9:6, Rev 1:8,18. If it be the prerogative of God to be the Creator, he was also the Creator, (Jn 1:3;) if to be omniscient, he, was omniscient, (Mt 11:27, Lk 10:22;) if to be omnipresent, he is omnipresent, (Mt 18:20;) if to be almighty, he was almighty, (Isa 9:6;) if to raise the dead, to give life, he did it, (Jn 5:21, 11:43,44;) if to still waves and tempests, he did it, (Mk 4:39;) if to be full of benevolence, to be perfectly holy, to be without a moral stain or spot, then all this is found in Jesus Christ. And as the wax bears the perfect image of the seal--perfect not only in the outline, and in the general resemblance, but in the filling up, in all the lines, and features, and letters on the seal--so it is with the Redeemer. There is not one of the Divine perfections which has not the counterpart in him; and if the glory of the Divine character is seen at all, it will be seen in and through him.

(a) "commanded the light" Gen 1:3 (1) "hath shined" "Is he who hath"

But we have this treasure. The treasure of the gospel; the rich and invaluable truths which they were called to preach to others. The word "treasure" is applied to those truths on account of their inestimable worth. Paul in the previous verses had spoken of the gospel, the knowledge of Jesus Christ, as full of glory, and infinitely precious. This rich blessing had been committed to him and his fellow.labourers, to dispense it to others, and to diffuse it abroad. His purpose in this and the following verses is to show that it had been so intrusted to them as to secure all the glory of its propagation to God, and so also as to show its unspeakable value. For this purpose, he not only affirms that it is a treasure, but says that it had been so intrusted to them as to show the power of God in its propagation; that it had showed its value in sustaining them in their many trials; and they had showed their sense of its worth by being willing to endure all kinds of trial in order to make it everywhere known, 2Cor 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Mt 13:46.

In earthen vessels. This refers to the apostles and ministers of religion, as weak and feeble; as having bodies decaying and dying; as fragile, and liable to various accidents, and as being altogether unworthy to hold a treasure so invaluable; as if valuable diamonds and gold were placed in vessels of earth of coarse composition, easily broken, and liable to decay. The word vessel (σκευος) means, properly, any utensil or instrument; and is applied usually to utensils of household furniture, or, hollow vessels for containing things, Lk 8:16, Jn 19:29. It is applied to the human body, as made of clay, and therefore frail and feeble, with reference to its containing anything, as, e.g., treasure. Comp. Rom 9:22. The word rendered earthen, (οστρακινοις,) means that which is made of shells, (from οστρακον;) and then burnt clay, probably because vessels were at first made of burnt shells. It is fitted well to represent the human body-frail, fragile, and easily reduced again to dust. The purpose of Paul here is to show that it was by no excellency o his nature that the gospel was originated; it was in virtue of no rigour and strength which he possessed that it was propagated; but that it had been, of design, committed by God to weak, decaying, and crumbling instruments, in order that it might be seen that it was by the power of God that such instruments were sustained in the trials to which they were exposed, and in order that it might be manifest to all that it was not originated and diffused by the power of those to whom it was intrusted. The idea is, that they were altogether insufficient of their own strength to accomplish what was accomplished by the gospel. Paul uses a metaphor similar to this in 2Ti 2:20.

That the excellency of the power. An elegant expression, denoting the exceeding great power. The great power referred to here was that which was manifested in connexion with the labours of the apostles--the power of healing the sick, raising the dead, and casting out devils; the power of bearing persecution and trial; and the power of carrying the gospel over Sea and land, in the midst of danger, and in spite of all the opposition which men could make, whether as individuals or as combined; and especially the power of converting the hearts of sinners, of humbling the proud, and leading the guilty to the knowledge of God anal the hope of heaven. The idea is, that all this was manifestly beyond human strength; and that God had of design chosen weak and feeble instruments in order that it might be everywhere seen that it was done not by human power, but by his own. The instrumentality employed was altogether disproportionate in its nature to the effect produced.

May be of God. May evidently appear to be of God; that it may be manifest to all that it is God's power, and not ours. It was one great purpose of God that this should be kept clearly in view. And it is still done. God takes care that this shall be apparent. For

(1.) it is always true, whoever is employed, and however great may be the talents, learning, or zeal of those who preach, -that it is by the power of God that men are converted. Such a work cannot be accomplished by man. It is not by might or by strength; and between the conversion of a proud, haughty, and abandoned sinner, and the power of him who is made the instrument, there is such a manifest disproportion, that it is evident it is the work of God. The conversion of the human heart is not to be accomplished by man.

(2.) Ministers are frail, imperfect, and sinful, as they were in the time of Paul. When the imperfections of ministers are considered; when their frequent errors, and their not unfrequent moral obliquities are contemplated; when it is remembered how far many of them live from what they ought to, and how few of them live in any considerable degree as becometh the followers of the Redeemer, it is wonderful that God blesses their labours as he does; and the matter of amazement is not that no more are converted under their ministry, but it is that so many are converted, or that any are converted; and it is manifest that it is the mere power of God.

(3.) He often makes use of the most feeble, and unlearned, and weak of his servants, to accomplish the greatest effects. It is not splendid talents, or profound learning, or distinguished eloquence that is always or even commonly most successful. Often the ministry of such is entirely barren; while some humble and obscure man shall have constant success, and revivals shall attend him wherever he goes. It is the man of faith, and prayer, and self-denial that is blessed; and the purpose of God in the ministry, as in everything else, is to "stain the pride of all human glory," and to show that He is all in all.

(a) "excellency of the power" 1Cor 2:5

We are troubled. We the apostles. Paul here refers to some of the trials to which he and his fellow-labourers were subjected in making known the gospel. The design for which he does it seems to be, to show them

(1.) what they endured in preaching the truth;

(2.) to show the sustaining power of that gospel in the midst of afflictions; and

(3.) to conciliate their favour, or to remind them that they had endured these things on their account, 2Cor 4:12-15. Perhaps one leading design was to recover the affections of those of the Corinthians whose hearts had been alienated from him, by showing them how much he had endured on their account. For this purpose he freely opens his heart to them, and tenderly represents the many and grievous pressures and hardships to which love to souls, and theirs among the rest, had exposed him.--Doddridge. The whole passage is one of the most pathetic and beautiful to be found in the New Testament. The word rendered troubled (θλιβομενοι, from θλιβω) may have reference to wrestling, or to the contests in the Grecian games. It properly means, to press, to press together; then to press as in a crowd where there is a throng, (Mk 3:9;) then to compress together, (Mt 7:14;) and then to oppress, or compress with evils, to distress, to afflict, 2Thes 1:6, 2Cor 1:6. Here it may mean, that he was encompassed with trials, or placed in the midst of them, so that they pressed upon him as persons do in a crowd, or, possibly, as a man was close pressed by an adversary in the games. He refers to the fact that he was called to endure a great number of trials and afflictions. Some of those trials he refers to in 2Cor 7:5: "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears."

On every side. In every respect. In every way. We are subjected to all kinds of trial and affliction.

Yet not distressed. This by no means expresses the force of the original; nor is it possible perhaps to express it in a translation. Tindal renders it, "yet we are not without our shift." The Greek word here used (στενοχωρουμενοι) as a relation to the word which is rendered "troubled." It properly means, to crowd into a narrow place; to straiten as to room; to be so straitened as not to be able to turn one's self. And the idea is, that though he was close pressed by persecutions and trials, yet he was not so hemmed in that he had no way to turn himself; his -trials did not wholly prevent motion and action, he was not so closely pressed as a man would be who was so straitened that he could not move his body, or stir hand or foot. He had still resources; he was permitted to move; the energy of his piety, and the rigour of his soul, could not be entirely cramped and impeded by the trials which encompassed him. The Syriac renders it, "In all things we are pressed, but are not suffocated." The idea is, he was not wholly discouraged, and disheartened, and overcome. He had resources in his piety which enabled him to bear up under these trials, and still to engage in the work of preaching the gospel.

We are perplexed, απορουμενοι. This word (from απορος, without resource, which is derived from α, priv., and πορος, way, or exit) means, to be without resource; to know not what to do; to hesitate; to be in doubt and anxiety, as a traveller is, who is ignorant of the way, or who has not the means of prosecuting his journey. It means here, that they were often brought into circumstances of great embarrassment, where they hardly knew what to do, or what course to take. They were surrounded by foes; they were in want; they were in circumstances which they had not anticipated, and which greatly perplexed them.

But not in despair. In the margin, "not altogether without help or means." Tindal renders this, "We are in poverty, but not utterly without somewhat." In the word here used, (εξαπορουμενοι,) the preposition is intensive or emphatic, and means utterly, quite. The word means, to be utterly without resource; to despair altogether; and the idea of Paul here is, that they were not left entirely without resource. Their wants were provided for; their embarrassments were removed; their grounds of perplexity were taken away; and unexpected strength and resources were imparted to them. When they did not know what to do, when all resources seemed to fail them, in some unexpected manner they would be relieved and saved from absolute despair. How often does this occur in the lives of all Christians! And how certain is it, that in all such cases God will interpose by his grace and aid his people, and save them from absolute despair.

(a) "troubled on every side" 2Cor 7:5 (1) "not in despair" "not altogether without help or means"

Persecuted.Often persecuted; persecuted in all places. The "Acts of the Apostles" show how true this was.

But not forsaken. Not deserted; not left by God. Though persecuted by men, yet they experienced the fulfillment of the Divine promise that he would never leave or forsake them. God always interposed to aid them; always saved them from the power of their enemies; always sustained them in the time of persecution. It is still true. people have been often persecuted. Yet God has often interposed to save them from the hands of their enemies; and where he has not saved them from their hands, and preserved their lives, yet he has never left them, but has sustained, upheld, and comforted them even in the dreadful agonies of death.

Cast down. Thrown down by our enemies, perhaps in allusion to the contests of wrestlers, or of gladiators.

But not destroyed. Not killed. They rose again; they recovered their strength; they were prepared for new conflicts. They surmounted every difficulty, and were ready to engage in new strifes, and to meet new trials and persecutions.

Always bearing about in the body. The expression here used is designed to show the great perils to which Paul was exposed. And the idea is, that he had on his body the marks, the stripes and marks of punishment and persecution, which showed that he was exposed to the same violent death which the Lord Jesus himself endured. Comp. Gal 6:17: "I bear in my body the marks of the Lord Jesus." It is a strong energetic mode of expression, to denote the severity of the trials to which he was exposed; and the meaning is, that his body bore the marks of his being exposed to the same treatment as the Lord Jesus was; and evidence that he was probably yet to die in a similar manner under the hands of persecutors. Comp. Col 1:24.

The dying of the Lord Jesus. The death; the violent death. A death similar to that of the Lord Jesus. The idea is, that he was always exposed to death, and always suffering, in a manner that was equivalent to dying. The expression is parallel to what he says in 1Cor 15:31, "I die daily;" and in 2Cor 11:23, where he says, "in deaths oft." It does not mean that he bore about literally the dying of the Lord Jesus, but that he was exposed to a similar death, and had marks on his person which showed that he was always exposed to the same violent death. This did not occur once only, or at distant intervals, but it occurred constantly; and wherever he was, it was still true that he was exposed to violence, and liable to suffer in the same manner that the Lord Jesus did.

That the life also of Jesus, etc. This passage has received, a considerable variety of interpretation. Grotius renders it, "Such a life as was that of Christ, immortal, blessed, heavenly." Locke, "That also the life of Jesus, risen from the dead, may be made manifest by the energy that accompanies my preaching in this frail body." Clarke supposes that it means, that he might be able in this manner to show that Christ was risen from the dead. But perhaps Paul does not refer to one single thing in the life of the Lord Jesus, but means that he did this in order that in all things the same life, the same kind of living which characterized the Lord Jesus, might be manifested in him or that he resembled him in his sufferings and trials, in order that in all things he might have the same life in his body. Perhaps, therefore, it may include the following things as objects at which the apostle aimed:

(1.) A desire that his life might resemble that of the Lord Jesus. That there might be the same self-denial; the same readiness to suffer; the same patience in trials; the same meekness, gentleness, zeal, ardour, love to God, and love to men evinced in his body, which was in that of the Lord Jesus. Thus understood, it means that he placed the Lord Jesus before him as the model of his life; and deemed it an object to be attained, even by great self-denial and sufferings, to be conformed to him.

(2.) A desire to attain to the same life in the resurrection which the Lord Jesus had attained to. A desire to be made like him; and that in his body, which bore about the dying of the Lord Jesus, he might again live after death as the Lord Jesus did. Thus understood, it implies an earnest wish to attain to the resurrection of the dead, and accords with what he says in Php 3:8-11, which may perhaps be considered as Paul's own commentary on this passage, which has been so variously and so little understood by expositors: "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Comp. Col 1:24. It intimates Paul's earnest desire and longing to be made like Christ in the resurrection, (comp. Php 3:21;) his longing to rise again in the last day, (comp. Acts 26:7;) his sense of the importance of the doctrine of the resurrection, and his readiness to suffer anything if he might at last attain to the resurrection of the just, and be ready to enter with the Redeemer into a world of glory. The attainment of this is the high object before the Christian, and to be made like the Redeemer in heaven, to have a body like his, is the grand purpose for which they should live; and sustained by this hope they should be willing to endure any trials, and meet any sufferings, if they may come to that same "life" and blessedness above.

(b) "about in the body" Gal 6:17 (c) "that the life" 2Ti 2:11,12

For we which live. Those of us, the apostles and ministers of the Redeemer, who still survive. James the brother of John had been put to death, (Acts 12:2;) and it is probable also that some other of the apostles had been also. This verse is merely explanatory of the previous verse.

Are alway delivered unto death. Exposed constantly to death. This shows what is meant, in 2Cor 4:10, by bearing about in the body the dying of the Lord Jesus. 1Cor 15:31.

In our mortal flesh. In our body. In our life on earth; and in our glorified body in heaven. 2Cor 4:10.

(*) "live" "are alive" (a) "alway delivered" 1Cor 15:31,49

So then death worketh in us. We are exposed to death. The preaching of the gospel exposes us to trials which may be regarded as death working in us. Death has an energy over us, (ενεργειται is at work, is active, or operates; it is constantly employed in inflicting pains on us, and subjecting us to privation and trims. This is a strong and emphatic mode of saying that they were always exposed to death. We are called to serve and glorify the Redeemer, as it were, By repeated deaths and by constantly dying.

But life in you. You live as the effect of our being constantly exposed to death. You reap the advantage of all our exposure to trials, and of all our sufferings. You are comparatively safe; are freed from this exposure to death; and will receive eternal life as the fruit of our toils and exposures. Life, here, may refer either to exemption from danger and death, or it may refer to the life of religion, the hopes of piety, the prospect of eternal salvation. To me it seems most probable that Paul means to use it in the latter sense, and that he designs to say that while he was exposed to death, and called to endure constant trial, the effect would be that they would obtain, in consequence of his sufferings, the blessedness of eternal life. Comp. 2Cor 4:15. Thus understood, this passage means that the sufferings and self-denials of the apostles were for the good of others, and would result in their benefit and salvation; and the design of Paul here is to remind them of his sufferings in their behalf, in order to conciliate their favour, and bind them more closely to him by the remembrance of his sufferings on their account.

(b) "then death" 2Cor 13:9

We having the same spirit of faith. The same spirit that is expressed in the quotation which he is about to make; the same faith which the psalmist had. We have the Very spirit of faith which is expressed by David. The sense is, We have the same spirit of faith which he had who said, "I believed," etc. The phrase "spirit of faith" means substantially the same as faith itself--a believing sense or impression of the truth.

According as it is written. This passage is found in Ps 116:10. When the psalmist uttered the words, he was greatly afflicted. See 2Cor 4:3,6-8. In these circumstances he prayed to God, and expressed confidence in him, and placed all his reliance on him. In his affliction he spoke to God; he spoke of his confidence in him; he proclaimed his reliance on him; and his having spoken in this manner was the result of his belief, or of his putting confidence in God. Paul, in quoting this, does not mean to say that the psalmist had any reference to the preaching of the gospel; nor does he mean to say that his circumstances were, in all respects, like those of the psalmist. The circumstances resembled each other only in these respects:

(1.) That Paul, like the psalmist, was in circumstances of trial and affliction; and

(2) that the language which both used was that which was prompted by faith--faith, which led them to give utterance to the sentiments of their hearts: the psalmist to utter his confidence in God, and the hopes by which he was sustained, and Paul to utter his belief in the glorious truths of the gospel, to speak of a risen Saviour, and to show forth the consolations which were thus set before men in the gospel. The sentiments of both were the language of faith. Both, in afflictions, uttered the language of faith; and Paul uses here, as he often does, the language of the Old Testament, as exactly expressing his feelings, and the principles by which he was actuated.

We also believe, etc. We believe in the truths of the gospel; we believe in God, in the Saviour, in the atonement, in the resurrection, etc. The sentiment is, that they had a firm confidence in these things, and that, as the result of that confidence, they boldly delivered their sentiments. It prompted them to give utterance to their feelings. "Out of the abundance of the heart," said the Saviour, "the mouth speaketh," Mt 12:34. No man should attempt to preach the gospel who has not a firm belief of its truths; and he who does believe its truths will be prompted to make them known to his fellow-men. All successful preaching is the result of a firm and settled conviction of the truth of the gospel; and when such a conviction exists, it is natural to give utterance to the belief, and such an expression will be attended with happy influences on the minds of other men. Acts 4:20.

(c) "same spirit" 2Pet 1:1 (d) "I believed" Ps 116:10

Knowing. Being fully confident; having the most entire assurance. It was the assured hope of the resurrection which sustained them in all their trials. This expression denotes the full and unwavering belief in the minds of the apostles, that the doctrines which they preached were true. They knew that they were revealed from heaven, and that all the promises of God would be fulfilled.

Shall raise up us also. All Christians. In the hope of the resurrection they were ready to meet trials, and even to die. Sustained by this assurance, the apostles went forth amidst persecutions and opposition, for they knew that their trials would soon end, and that they would be raised up, in the morning of the resurrection, to a world of eternal glory.

By Jesus. By the power or the agency of Jesus. Christ will raise up the dead from their graves, Jn 5:25-29.

And shall present us with you. Will present us before the throne of glory with exceeding joy and honour. He will present us to God as those who have been redeemed by his blood. He will present us in the courts of heaven, before the throne of the eternal Father, as his ransomed people; as recovered from the ruins of the fall; as saved by the merits of his blood. They shall not only be raised up from the dead, but they shall be publicly and solemnly presented to God as his, as recovered to his service, and as having a title in the covenant of grace to the blessedness of heaven.

(e) "Knowing that he which" 2Cor 5:1-4

For all things are for your sakes. All these things; these glorious hopes, and truths, and prospects; these self-denials of the apostles, and these provisions of the plan of mercy.

For your sakes. On your account. They are designed to promote your salvation. They are not primarily for the welfare of those who engage in these toils and self-denials; but the whole arrangement and execution of the plan of salvation, and all the self-denial evinced by those who are engaged in making that plan known, are in order that you might be benefited. One object of Paul in this statement, doubtless, is to conciliate their favour, and remove the objections which had been made to him by a faction in the church at Corinth.

That the abundant grace. Grace abounding, or overflowing. The rich mercy of God that should be manifested by these means. It is implied here, that grace would abound by means of these labours and self-denials of the apostles. The grace referred to here is that which would be conferred on them in consequence of these labours.

Through the thanksgiving of many. That many may have occasion of gratitude to God; that by these labours more persons may be led to praise him. It was an object with Paul so to labour that as many as possible might be led to praise God, and have occasion to thank him to all eternity.

Redound to the glory of God. That God may have augmented praise; that his glory in the salvation of men may abound. The sentiment of the passage is, that it would be for the glory of God that as many as possible should be brought to live praise and thanksgivings to him; and that therefore Paul endeavoured to make as many converts as possible. He denied himself; he welcomed toil; he encountered enemies; he subjected himself to dangers; and he sought by all means possible to bring as many as could be brought to praise God. The word "redound," (περισσευση,) here means abound, or be abundant; and the sense is, that the overflowing grace thus evinced in the salvation of many would so abound as to promote the glory of God.

(f) "all things" 1Cor 3:21,22 (g) "grace might" 2Cor 8:19

For which cause. With such an object in view, and sustained by such elevated purposes and desires. The sense is, that the purpose of trying to save as many as possible would make toil easy, privations welcome, and would be so accompanied by the grace of God, as to gird the soul with strength, and fill it with abundant consolations.

We faint not. For an explanation of the word here used, 2Cor 4:1. We are not exhausted, desponding, or disheartened. We are sustained, encouraged, emboldened by having such an object in view.

But though our outward man perish. By "outward man," Paul evidently means the body. By using the phrases, "the outward man," and the "inward man," he shows that he believed that man was made up of two parts, body and soul. He was no materialist. He has described two parts as constituting man, so distinct, that while the one perishes, the other is renewed; while the one is enfeebled, the other is strengthened; while the one grows old and decays, the other renews its youth and is invigorated. of course the soul is not dependent on the body for its rigour and strength, since it expands while the body decays; and of course the soul may exist independently of the body, and in a separate state.

Perish. Grows old; becomes weak and feeble; loses its rigour and elasticity under the many trials which we endure, and under the infirmities of advancing years. It is a characteristic of the "outer man" that it thus perishes. Great as may be its rigour, yet it must decay and die. It cannot long bear up under the trials of life, and the wear and tear of constant action, but must soon sink to the grave.

Yet the inward man. The soul; the undecaying, the immortal part.

Is renewed. Is renovated, strengthened, invigorated. His powers of mind expanded; his courage became bolder; he had clearer views of truth; he had more faith in God. As he drew nearer to the grave and to heaven, his soul was more raised above the world, and he was more filled with the joys and triumphs of the gospel. The understanding and the heart did not sympathize with the suffering and decaying body; but, while that became feeble, the soul acquired new strength, and was fitting for its flight to the eternal world. This verse is an ample refutation of the doctrine of the materialist, and proves that there is in man something that is distinct from decaying and dying matter, and that there is a principle which may gain augmented strength and power, while the body dies. Comp. Rom 7:22.

Day by day. Constantly. There was a daily and constant increase of inward rigour. God imparted to him constant strength in his trials, and sustained him with the hopes of heaven, as the body was decaying, and tending to the grave. The sentiment of this verse is, that in an effort to do good, and to promote the salvation of man, the soul will be sustained in trials, and will be comforted and invigorated even when the body is weary, grows old, decays, and dies. It is the testimony of Paul respecting his own experience; and it is a fact which has been experienced by thousands in their efforts to do good, and to save the souls of men from death.

(a) "cause we faint" 1Cor 15:58 (b) "inward man" Rom 7:22

For our light affliction. This verse, with the following, is designed to show further the sources of consolation and support which Paul and his fellow-labourers had in their many trials. Bloomfield remarks on this passage, that, "in energy and beauty of expression, it is little inferior to any in Demosthenes himself, to whom, indeed, and to Thucydides in his orations, the style of the apostle, when it rises to the oratorical, bears no slight resemblance." The passage abounds with intensive and emphatic expressions, and manifests that the mind of the writer was labouring to convey ideas which language, even after all the energy of expression which he could command, would very imperfectly communicate. The trials which Paul endured, to many persons would have seemed to be anything else but light. They consisted of want, and danger, and contempt, and stoning, and toil, and weariness, and the scorn of the world, and constant exposure to death by land or by sea. See 2Cor 4:7-10; comp. 2Cor 11:23-27. Yet these trials, though continued through many years, and constituting, as it were, his very life, he speaks of as the lightest conceivable thing when compared with that eternal glory which awaited him. He strives to get an expression as emphatic as possible to show that, in his estimation, they were not worthy to be named in comparison with the eternal weight of glory. It is not sufficient to say that the affliction was "light," or was a mere trifle; but he says that it was to endure but for a moment. Though trials had followed him ever since he began to make known the Redeemer, and though he had the firmest expectation that they would follow him to the end of life and everywhere, (Acts 20:23,) yet all this was a momentary trifle compared with the eternal glory before him. The word rendered "light," (ελαφρον) means that which is easy to bear, and is usually applied to a burden. See Mt 11:30, 2Cor 1:17.

Which is but for a moment. The Greek word here used (παραυτικα) occurs nowhere else in the New Testament. It is an adverb, from αυτικααυτος, and means, properly, at this very instant, immediately. Here it seems to qualify the word "light," and to be used in the sense of momentary, transient. Bloomfield renders it, "for the at present lightness of our affliction." Doddridge, "for this momentary lightness of our affliction, which passes off so fast, and leaves so little impression, that it may be called levity itself". The apostle evidently wished to express two ideas in as emphatic a manner as possible; first, that the affliction was light, and, secondly, that it was transient, momentary, and soon passing away. His object is to contrast this with the glory that awaited him, as being heavy, and as being also eternal.

Worketh for us. 2Cor 4:12. Will produce, will result in. The effect of these afflictions is to produce eternal glory. This they do

(1.) by their tendency to wean us from the. world;

(2.) to purify the heart, by enabling us to break off from the sins on account of which God afflicts us;

(3.) by disposing us to look to God for consolation and support in our trials;

(4.) by inducing us to contemplate the glories of the heavenly world, and thus winning us to seek heaven as our home; and

(5.) because God has graciously promised to reward his people in heaven as the result of their bearing trials in this life. It is by affliction that he purifies them, (Isa 48:10;) and by trial that he takes their affections from the objects of time and sense, and gives them a relish for the enjoyments which result from the prospect of perfect and eternal glory.

A far more exceeding. καθυπερβοληνειςυπερβολην. There is not to be found anywhere a more energetic expression than this. The word υπερβολην here used, (whence our word hyperbole,) means, properly, a throwing, casting, or throwing beyond. In the New Testament it means excess, excellence, eminence. See 2Cor 4:7, "The excellency of the power." The phrase καθυπερβολην means exceedingly, super-eminently, Rom 7:13, 1Cor 12:31; 2Cor 1:8, Gal 1:13. This expression would have been by itself intensive in a high degree. But this was not sufficient to express Paul's sense of the glory which was laid up for Christians. It was not enough for him to use the ordinary highest expression for the superlative to denote the value of the object in his eye. He therefore coins an expression, and adds ειςυπερβολην. It is not merely eminent, but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole--one hyperbole heaped on another; and the expression means that it is "exceeding exceedingly" glorious; glorious in the highest possible degree-- Robinson. Mr. Slade renders it, "infinitely exceeding." The expression is the Hebrew form of denoting the highest superlative; and it means that all hyperboles fail of expressing that eternal glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory; nothing can express its infinitude.

Eternal. This stands in contrast with the affliction that is for a moment, (παραυτικα.) The one is momentary, transient--so short, even in the longest life, that it may be said to be an instant; the other has no limits to its duration. It is literally everlasting.

Weight. βαρος. This stands opposed to the (ελαφρον) light affliction. That was so light that it was a trifle. It was easily borne. It was like the most light and airy objects, which constitute no burden. It is not even here called a burden, or said to be heavy in any degree. This is so heavy as to be a burden. Grotius thinks that the image is taken from gold or silver articles, that are solid and heavy, compared with those that are mixed or plated. But why may it not refer to the insignia of glory and honour--a robe heavy with gold, or a diadem or crown heavy with gold or diamonds-- glory so rich, so profuse as to be heavy? The affliction was light; but the crown, the robe, the adornings in the glorious world were not trifles, or baubles, but solid, substantial, weighty. We apply the word weighty now to that which is valuable and important, compared with that which is of no value, probably because the precious metals and jewels are heavy; and it is by them that we usually estimate the value of objects.

Of glory. δοξης. The Hebrew word denotes weight as well as glory. And perhaps Paul had that use of the word in his eye in this strong expression. It refers here to the splendour, magnificence, honour, and happiness of the eternal world. In this exceedingly interesting passage, which is worthy of the deepest study of Christians. Paul has set in most beautiful and emphatic contrast the trials of this life and the glories of heaven. It may be profitable to contemplate at a single glance the view which he had of them, that they may be brought distinctly before, the mind. THE ONE IS,

1. AFFLICTION, θλιψεως 2. Light, ελαφρον. 3. For a moment, παραυτικα.

THE OTHER IS, by contrast,

1. GLORY, δοξα. 2. Weight, βαρος. 3. Eternal, αιωνιον. 4. Eminent, or excellent, καθυπερβολην. 5. Infinitely excellent, eminent in the highest degree, ειςυπερβολην. So the account stands in the view of Paul; and with this balance in favour of the eternal glory, he regarded afflictions as mere trifles, and made it the grand purpose of his life to gain the glory of the heavens. What wise man, looking at the account, would not do likewise?

(c) "light affliction" Rom 8:18,34

While we look, etc. Or, rather, we not looking at the things which are seen. The design of this is to show in what way the afflictions which they endured became in their view light and momentary. It was by looking to the glories of the future world, and thus turning away the attention from the trials and sorrows of this life. If we look directly at our trials--if the mind is fixed wholly on them, and we think of nothing else--they often appear heavy and long. Even comparatively light and brief sufferings will appear to be exceedingly difficult to bear. But if we can turn away the mind from them, and contemplate future glory; if we can compare them with eternal blessedness, and feel that they will introduce us to perfect and everlasting happiness, they will appear to be transitory, and will be easily borne. And Paul here has stated the true secret of bearing trials with patience. It is to look at the things which are unseen. To anticipate the glories of the heavenly world. To fix the eye on the eternal happiness which is beyond the grave; and to reflect how short these trials are, compared with the eternal glories of heaven; and how short they will seem to be when we are there.

The things which are seen. The things here below; the things of this life--poverty, want, care, persecution, trial, etc.

The things which are not seen. The glories of heaven. Comp. Heb 11:1.

The things which are seen are temporal. This refers particularly to the things which they suffered. But it is as true of all things here below. Wealth, pleasure, fame, the three idols which the people of this world adore, are all to endure but for a little time. They will all soon vanish away. So it is with pain, and sorrow, and tears. All that we enjoy, and all that we suffer here, must soon vanish and disappear. The most splendid palace will decay; the most costly pile will moulder to dust; the most magnificent city will fall to ruins; the most exquisite earthly pleasures will soon come to an end; and the most extended possessions can be enjoyed but a little time. So the acutest pain will soon be over; the most lingering disease will soon cease; the evils of the deepest poverty, want, and suffering will soon be passed. There is nothing on which the eye can fix, nothing that the heart can desire here, which will not soon fade away; or, if it survives, it is temporary in regard to us. We must soon leave it to others; and if enjoyed, it will be enjoyed while our bodies are slumbering in the grave, and our souls engaged in the deep solemnities of eternity. How foolish, then, to make these our portion, and to fix our affections supremely on the things of this life! How foolish also to be very deeply affected by the trials of this life, which at the furthest CAN be endured but a little longer before we shall be for ever beyond their reach!

The things which are not seen are eternal. Everything which pertains to that state beyond the grave.

(1.) God is eternal; not to leave us as our earthly friends do.

(2.) The Saviour is eternal--to be our ever-lasting Friend.

(3.) The companions and friends there are eternal. The angels who are to be our associates, and the spirits of the just with whom we shall live, are to exist for ever. The angels never die; and the pious dead shall die no more. There shall be then no separation, no death-bed, no grave, no sad vacancy and loss caused by the removal of a much-loved friend.

(4.) The joys of heaven are eternal. There shall be no interruption, no night; no cessation; no end. Heaven and all its joys shall be everlasting; and he s who enters there shall have the assurance that those joys shall endure and increase while eternal ages shall roll away.

(5.) It may be added, also, that the woes of hell shall be eternal. They are now among the things which to us "are not seen;" and they, as well as the joys of heaven, shall have no end. Sorrow there shall never cease; the soul shall there never die; the body that shall be raised up "to the resurrection of damnation" shall never again expire. And when all these things are contemplated, well might Paul say of the things of this life--the sorrows, trials, privations, and persecutions which he endured--that they were "light" and were "for a moment." How soon will they pass away! How soon shall we all be engaged amidst the unchanging and eternal realities of the things which are not seen!

(a) "not seen" Heb 11:1

REMARKS on 2nd Corinthians Chapter 4

(1.) Ministers of the gospel have no cause to faint or to be discouraged, 2Cor 4:1. Whatever may be the reception of their message, and whatever the trials to which they may be subjected, yet there are abundant sources of consolation and support in the gospel which they preach. They have the consciousness that they preach a system of truth; that they are proclaiming that which God has revealed; and, if they are faithful, that they have his smiles and approbation. Even, therefore, if men reject and despise their message, and if they are called to endure many privations and trims, they should not faint. It is enough for them that they proclaim the truth which God loves, and that they meet with his approbation and smiles. Trials will come in the ministry as everywhere else, but there are also peculiar consolations. There may be much opposition and resistance to the message, but we should not faint or be discouraged. We should do our duty, and commit the result to God.

(2.) The gospel should be embraced by those to whom it comes, 2Cor 4:2. If it has their reason and conscience in its favour, then they should embrace it without delay. They are under the most sacred obligation to receive it, and to become decided Christians. Every man is bound, and may be urged to pursue, that course which his conscience approves; and the gospel may thus be pressed on the attention of all to whom it comes.

(3.) If men wish peace of conscience, they should embrace the gospel, 2Cor 4:2. They can never find it elsewhere. No man's conscience is at peace from the fact that he does not repent, and love God and obey his gospel. His heart may love sin; but his conscience cannot approve it. That is at peace only in doing the work of God; and that can find self-approbation only when it submits to him, and embraces the gospel of his Son. Then the conscience is at ease. No man ever yet had a troubled conscience from the fact that he had embraced the gospel, and was an humble and decided Christian. Thousands and millions have had a troubled conscience from the fact that they have neglected it. No man on a death-bed ever had a troubled conscience because he embraced religion too early in life. Thousands and millions have been troubled when they came to die, because they neglected it so long, or rejected it altogether. No ,man when death approaches has a troubled conscience because he has lived too much devoted to God the Saviour, and been too active as a Christian. But oh, how many have been troubled then because they have been worldly-minded, and selfish, and vain, and proud! The conscience gives peace just in proportion as we serve God faithfully; nor can all the art of man or Satan give peace to one conscience in the ways of sin, and in the neglect of the soul.

(4.) Ministers should preach the truth--the simple truth--and nothing but the truth, 2Cor 4:2. They should make use of no false art, no deception, no trick, no disguise. They should be open, sincere, plain, pure in all their preaching, and in their manner of life. Such was the course of the Saviour; such the course of Paul; and such a course only will God approve and bless.

(5.) This is a deluded world, 2Cor 4:4. It is blinded and deceived by him who is here called the "god of this world." Satan rules in in the hearts of men; and he rules by deceiving them, and in order to deceive them. Everything which operates to prevent men from embracing the gospel has a tendency to blind the mind. The man who is seeking wealth as his only portion, is blinded and deceived in regard to its value. The man who is purding the objects of ambition as his main portion, is deceived in regard to the true value. of things. And he, or she, who pursues pleasure as the main business of life, is deceived in regard to the proper value of objects. It is impossible to conceive of a world more deluded than this. We can conceive of a world more sinful, and more miserable--and such is hell; but there is no delusion and deception there. Things are seen as they are; and no one is deceived in regard to his character or prospects there. But here, every impenitent man is deceived and blinded. He is deceived about his own character; about the relative value of objects; about his prospects for eternity; about death, judgment, heaven, hell. On none of these points has he any right apprehension; and on none is it possible for any human power to break the deep delusion, and to penetrate the darkness of his mind.

(6.) Men are in danger, 2Cor 4:4. They are under deep delusion, and they tread unconcerned near to ruin. They walk in darkness --blinded by the god of this world--and are very near a precipice, and nothing will rouse them from their condition. It is like children gathering flowers near a deep gulf, when the pursuit of one more flower may carry them too far, and they will fall to rise no more. The delusion rests on every unsanctified mind; and it needs to remain but a little longer, and the soul will be lost. That danger deepens every day and every hour. If it is continued but a little longer it will be broken in upon by the sad realities of death, judgment, and hell. But then it will be too late. The soul will be lost --deluded in the world of probation; sensible of the truth only in the world of despair.

(7.) Satan will practise every device and art possible to prevent the gospel from shining upon the hearts of men. That light is painful and hateful to his eyes, and he will do all that can be done to prevent its being diffused. Every art which long-tried ingenuity and skill can devise, will be resorted to; every power which he can put forth will be exerted. If he can blind the minds of men, he will do it. If men can be hoodwinked, and gulled, it will be done. If error can be made to spread, and be embraced--error smooth, plausible, cunning--it will be diffused. Ministers will be raised up to preach it; and the press will be employed to accomplish it. If sinners can be deceived, and made to remain at ease in their sins, by novels and seductive poetry--by books false in sentiments, and perverse in morals--the press will be made to groan under the works of fiction. If theatres are necessary to cheat and beguile men, they will be reared; and the song and the dance, the ball and the splendid party, will alike contribute to divert the attention from the cross of Christ, the worth of the soul, and the importance of a pre- preparation to die. No art has been spared, or will be spared, to deceive men; and the world is full of the devices of Satan to hoodwink and blind the perishing, and lead them down to hell.

(8.) Yet, Satan is not alone to blame for this. He does all he can, and he has consummate skill and art. Yet, let not the deluded sinner take comfort to himself because Satan is the tempter, and because he is deluded. The bitterness of death is not made sweet to a young man because he has been deluded by the arts of the veteran in temptation; and the fires of hell will not burn amy the less fiercely because the sinner suffered himself to be deluded, and chose to go there through the ball-room or the theatre. The sinner is, after all, voluntary in his delusions. He does, or he might, know the truth. He goes voluntarily to the place of amusement; voluntarily forms the plans of gain and ambition which deceive and ruin the soul; goes voluntarily to the theatre, and to the haunts of vice; and chooses this course in the face of many warnings and remonstrances. Who is to blame if he is lost? Who but himself?

(9.) Sinners should be entreated to rouse from this delusive and false security. They are now blinded, and deceived. Life is too short and too uncertain to be playing such a game as the sinner does. There are too many realities here to make it proper to pass life amidst deceptions and delusions. Sin is real, and danger is real, and death is real, and eternity is real; and man should rouse his delusions, and look upon things as they are. Soon he will be on a bed of death, and then he will look over the follies of his life. Soon he will be at the judgment bar, and from that high and awful place look on the past and the future, and see things as they are. But, alas! it will be too late then to repair the errors of a life; and amidst the realities of those scenes, all that he may be able to do, will be to sigh unavailingly that he suffered himself to be deluded, deceived, and destroyed in the only world of probation, by the trifles and baubles which the great deceiver placed before him to beguile him of heaven, and to lead him down to hell!

(10.) The great purpose of the ministry is to make known in any and every way the Lord Jesus Christ, 2Cor 4:5. To this the ministers of the gospel are to devote themselves. It is not to cultivate farms; to engage in traffic; to shine in the social circle; to be distinguished for learning; to become fine scholars; to be profoundly versed in science; or to be distinguished as authors, that they are set apart; but it is in every way possible to make known the Lord Jesus Christ. Whatever other men do, or not do--however the world may choose to be employed--their work is simple and plain, and it is not to cease or be intermitted till death shall close their toils. Neither by the love of ease, of wealth, or pleasure, are they to turn aside from their work, or to forsake the vocation to which God has called them.

(11.) We see the responsibility of the ministry, 2Cor 4:5. On the ministry devolves the work of making the Saviour known to a dying world. If they will not do it, the world will remain in ignorance of the Redeemer, and will perish. If there is one soul to whom they might make known the Saviour, and to whom they do not make him known, that soul will perish, and the responsibility will rest on the minister of the Lord Jesus. And, oh! how great is this responsibility! And who is sufficient for these things?

(12.) Ministers of the gospel should submit to any self-denial in order that they may do good. Their Master did; and Paul and the other apostles did. It is sufficient for the disciple that he be as the Master; and the ministers of the gospel should regard themselves as set apart to a work of self-denial, and called to a life of toil, like their Lord. Their rest is in heaven, not on the earth. Their days of leisure and repose are to be found in the skies when their work is done, and not in a world perishing in sin.

(13.) The ministry is a glorious work, 2Cor 4:5. What higher honour is there on earth than to make known a Redeemer? What pleasure more exquisite can there be than to speak of pardon to the guilty?. What greater comfort than to go to the afflicted and bind up their hearts; to pour the balm of peace into the wounded spirit, and to sustain and cheer the dying? The ministry has its own consolations amidst all its trials; its own honour amidst the contempt and scorn with which it is often viewed by the world.

(14.) The situation of man would have been dreadful and awful had it not been for the light which is imparted by revelation, and by the Holy Spirit, 2Cor 4:6. Man would have ever remained like the dark night, before God said "Let there be light;" and his condition would have been thick darkness, where not a ray of light would have beamed on his benighted way. Some idea of what this was, and would have continued to be, we have now in the heathen world, where thick darkness reigns over nations, though it has been somewhat broken in upon by the dim light which tradition has diffused there.

(15.) God has power to impart light to the most dark and benighted mind. There is no one to whom he cannot reveal himself and make his truth known, 2Cor 4:6. With as much ease as he commanded light to shine out of darkness at first can he command the pure light of truth to shine on the minds of men; and on minds most beclouded by sin he can cause the Sun of Righteousness to shine with healing in his beams.

(16.) We should implore the enlightening influence of the Spirit of truth, 2Cor 4:6. If God is the source of light, we should seek it at his hands. Nothing to man is so valuable as the light of truth; nothing of so much worth as the knowledge of the true God; and with the deepest solicitude, and the most fervent prayer, should we seek the enlightening influences of his Spirit, and the guidance of his grace.

(17.) There is no true knowledge of God except that which shines in the face of Jesus Christ, 2Cor 4:6. He came to make known the true God. He is the exact image of God. He resembles him in all things. And he who does not love the character of Jesus Christ, therefore, does not love the character of God. He who does not seek to be like Jesus Christ, does not desire to be like God. He who does not bear the image of the Redeemer, does not bear the image of God. To be a moral man merely, therefore, is not to be like God. To be amiable and honest, merely, is not to be like God. Jesus Christ, the image of God, was more than this. He was religious. He was holy. He was, as a man, a man of prayer, and filled with the love of God, and was always submissive to his holy will. He sought his honour and glory; and he made it the great purpose of his life and death to make known his existence, perfections, and name. To imitate him in this, is to have the knowledge of the glory of God; and no man is like God who does not bear the image of the Redeemer. No man is like God, therefore, who is not a Christian. Of course, no man can be prepared for heaven who is not a friend and follower of Jesus Christ.

(18.) God designs to secure the promotion of his own glory in the manner in which religion is spread in the world, 2Cor 4:7. For this purpose, and with this view, he did not commit it to angels, nor has he employed men of rank, or wealth, or profound scientific attainments to be the chief instruments in its propagation. He has committed it to frail, mortal men; and often to men of humble rank, and even humble attainments--except attainments in piety. In fitting them for their work his grace is manifest; and in all the success which attends their labours it is apparent that it is by the mere grace and mercy of God that it is done.

(19.) We see what our religion has cost, 2Cor 4:8,9. Its extension in the world has been everywhere connected with sufferings, and toil, and tears. It began in the labours, sorrows, self-denials, persecutions, and dying agonies of the Son of God; and to introduce it to the world cost his life. It was spread by the toils, and sacrifices, and sufferings of the apostles. It was kept up by the dying groans of martyrs. It has been preserved and extended on earth by the labours and prayers of the Reformers, and amidst scenes of persecution everywhere; and it is now extending through the earth by the sacrifices of those who are willing to leave country and home, to cross oceans and deserts, and to encounter the perils of barbarous climes, that they may make it known to distant lands. If estimated by what it has cost, assuredly no religion, no blessing is so valuable as Christianity. It is above all human valuation; and it should be a matter of unfeigned thankfulness to us that God has been pleased to raise up men who have been willing to suffer so much that it might be perpetuated and extended on the earth; and we should be willing also to imitate their example, and deny ourselves, that we may make its inestimable blessings known to those who are now destitute. To us, it is worth all it has cost--all the blood of apostles and martyrs; to others, also, it would be worth all that it would cost to send it to them. How can we better express our sense of its worth, and our gratitude to the dying Redeemer, and our veneration for the memory of self-denying apostles and martyrs, than by endeavouring to diffuse the religion for which they died all over the world? See Continuation at 2Cor 5:1

That is, seeing we have such a glorious ministry far more excelling than that of Moses, mentioned in the conclusion of the foregoing chapter, as we have received mercy or special favours from God in committing it to us, so we faint not under the difficulties and pressures to which it doth expose us. Having received mercy, we faint not; but have renounced the hidden things of dishonesty; (all fornication and uncleanness, all ambition and covetousness, which the false apostles allowed themselves in:) not walking in guile or craftiness; nor handling the word of God deceitfully, as they do; but by manifestation of the truth, commending ourselves to every man's conscience, as persons acting in the sight of God.

Learn hence, 1. That the ministry of the gospel is a very glorious ministry, far excelling the Mosaic dispensation.

2. That it is a special favour from God to be judged faithful, and put into this ministry.

3. That no troubles, or trials, no difficulties, dangers, or distresses, should cause any of the faithful servants of God to faint, who have received mercy or favour from God to be put into the ministry: Seeing we have this ministry, as we have received mercy, we faint not.

Observe next, How the apostle, having vindicated and extolled his ministry, does in the second verse declare and assert his fidelity in the discharge of his ministry: Not handling the word of God deceitfully, but commending ourselves to every man's conscience in the sight of God.

Hence learn, That the apostles delivered the gospel, in all things necessary to be known, believed, and practised, with great plainness and sufficient perspicuity; otherwise they could not be said to manifest the truth to every man's conscience.

As if he had said, We preach the gospel plainly; but if men do not understand and believe it, will not embrace and obey it, it is not an argument of the gospel's obscurity, but of our hearers' incredulity. The gospel is not hid from men for want of clearness, but only by means of their own voluntary and willful blindness: If our gospel be hid.

Here note, 1. St. Paul's claim and interest in the gospel which he preached, he calls it his gospel: not as if he was the author of it, but because of his instrumentality in the promulgation and establishing of it; it was a divine treasure committed to his care and trust: it was not his gospel by way of original revelation, but by way of ministerial dispensation.

Note, 2. The Corinthians' non-proficiency under the gospel specified, or at least supposed. If our gospel be hid: that is, if the word which we preach with the greatest plainness, in the greatest simplicity and sincerity; if it be hidden from the minds and understandings of men, so as to miss of its convincing power and converting efficacy, the fault is not in the gospel, but in them that sit under it.

Note, 3. The heavy doom and judgment which the apostle passes upon all such persons as sit under the external dispenstion of the gospel, and yet are no ways enlightened nor improved by it, but remain blind and ignornant, obstinate and unreformed. It is a sad symptom and foreboding sign of a lost people.

Learn hence, 1. That there are many, very many, who sit under the external dispensation of the gospel, unto whom the gospel is an hidden gospel.

Learn, 2. That the gospel's being hid from a people who have long enjoyed the light and benefit of it, is a sad symptom, yea, a certain sign, of a lost people. Such blindness, under the clearest light, is like the covering of the face, or tying the handkerchief over the eyes, in order to the turning off the obstinate sinner into eternal hell.

Observe here, 1. The title given to Satan: he is styled the god of this world; not properly, but because the honour and homage of a god is challenged by him, and by a multitude of sinners given to him. He is called by our Saviour, the prince of this world; and by the apostle the ruler of the darkness of this world; because he ruleth over a great part of the world, and they are his subjects, or rather his slaves.

Observe, 2. The way and course which Satan takes to secure his subject's obedience to himself: he blinds their eyes: that they may never know a better prince, see a better way, or understand a better state, than he hath drawn them into. Satan blinds the understandings of men by the efficacy of divers lusts, which are bred and nourished in their hearts. Now the streamings of sensusal lusts from a corrupt heart do blind the understanding, and beset the judgment; that the sinner can neither see nor know the excellency of spiritual objects.

O bloody and barbarous prince, that puts out the eyes of all his subjects, darkens the mind and understanding, takes away the thinking, considering, and reasoning power of the soul, that they neither see nor consider spiritual things, nor have any distinct and effectual apprehensions of them!

Observe, 3. The character of the persons whom Satan, the god of this world, hath blinded: Such as believe not; that is, both such as want the means of faith, and such as enjoy the means, but want the grace of faith; the former is the case of the pagan, the latter of the Christian world.

Lord! how many live under the light of the gospel, that never had heart to receive it, or will to obey it! How great a part of the Christianized world do reject Christ; though called by his name, yet will not own his authority, or submit to his government!

The nobles of the world think themselves dishonoured by submitting their necks to Christ's yoke; the sensualists of the world will not lay down a lust for him, that laid down his life for them; the worldlings of the earth prefer their dirt and dunghill before the pearl of great price. O, how few amongst them that profess Christianity, do love our Lord Jesus Christ in sincerity!

Observe, 4. The great end and design of the devil's agency, in blinding the minds of men with ignorance and error, with passion and prejudice; Lest the light of the glorious gospel of Christ should shine into their hearts, to the ruin of him and his kingdom. As the sun casts its beams upon blind men, but they receive not the light of it; so, though the light of Christ's glorious gospel shines before the eyes of them whom the god of this world has blinded with the hopes and desires, with the possessions and enjoyments, of this world, yet they receive it not.

Observe, 5. The glorious title here given to Christ. The image of God; that is,

1. His substantial and essential image, being God of God, very God of very God. Christ, considered with respect to his divine nature, is the express image of his Father's person.

2. Christ is his image as Mediator, and with reference to the gospel, in which he has given us glorious demonstrations of the power and wisdom, of the grace and holiness, of the mercy and goodness, of God towards us; all which, as in a glass, are represented to us, and presented before us. In both these respects Christ is called The image of God.

In these words our apostle further manifests his fidelity and integrity in preaching the gospel, by showing that he sought to advance Christ, and not himself, in preaching of it.

Here note, 1. The duty practised by St. Paul: We preach. How mean and ignoble soever this office of preaching is esteemed by some men, who value not their own nor other men's souls, and therefore no wonder that they undervalue the means of making them happy; yet will the faithful ministers of Christ magnify this part of their office, not by pomp and state, not by scorn and superciliousness, as thinking it beneath them to preach, but by an humble and painful attendance upon the ministry which they have received of the Lord; and will dipsense the word with evidence and perspicuity, with faithfulness and sincerity, with power and authority, with courage and boldness, and with exemplariness of conversation; not preaching angelical sermons, and leading diabolical lives.

Observe, 2. The subject matter of the apostle's preaching: Not ourselves, but Christ Jesus the Lord.

But when may persons be said to preach themselves?

Ans. When they make themselves the authors of their own ministry, running before they are sent, and are self-created preachers: when they make themselves the matter of their preaching, venting their own passions, and prejudices and private opinions instead of the doctrine of Christ; and when they make themselves the end of their preaching, aiming rather at pleasing others, and profiting themselves, than at the glory of God, and the good of men's souls.

But what is it to preach Christ? We preach not ourselves, but Christ Jesus the Lord.

Ans. When he is the author of our ministry, and we receive our mission from him; when we make him the object of our preaching; when the subject-matter and substance of it is Jesus Christ, either explicity or reductively; and when we make him the end of our preaching, designing to promote the honour and interest of Christ by our ministry, that his people may be gathered, his body edified, his saints perfected, his enemies subdued, his gospel propagated, and he finally admired in all them that believe.

Observe, 3. In what capacity the apostle looked upon himself in the church of Christ; not as a lord, but as a servant: Ourselves your servants. There is an honour belonging to Christ's ministers; but verily that honour consists in service which we owe to the church of Christ: servants we are to the souls of men, but not to the humours of men; at the same time that we are servants to them, we are to rule over them, and they are to obey, and submit unto us as those who watch for their souls. Therefore it is added, servants for Jesus' sake; that is, servants in order to the promoting of his honour, and his church's interest: We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

Observe here, The faithful and humble acknowledgment which the apostle makes, how himself and his fellow-apostles came to preach Jesus Christ so convincingly to others; namely, That Almighty God, who at first, by his omnipotent word, produced light out of darkness, by no less efficacy and power brought him, a lost sinner, out of the darkness of pharisaism and sin, and shined into his and their hearts with a glorious light, to the intent that he and they should communicate and impart this divine light of the knowledge of God, which shineth in the face of CHrist, unto others.

Learn hence, That ministers must know Christ themselves, before they can make him known to others: Christ must be revealed in them, before he can be revealed by them: he must shine into their hearts by his Holy Spirit, and give them an experimental acquaintance, in their own souls, with what they deliver and make known to others. Every truth ought to be the transcript of our own experience, and be preached first to our hearts, and then to our hearers. Who can savingly enlighten others, that is in the darkness of ignorance or sin himself?

In the foregoing verses we find the apostle magnifying his office, extolling his ministry, and vindicating his fidelity in the discharge of his duty.

In this verse observe, 1. He compares the gospel he preached to a treasure: We have this treasure; a treasure for the enriching and edifying of the church. The gospel is a treasure, for its worth and dignity, for its abundance and variety, for its closeness and secrecy. This treasure Christ keeps under lock and key, only intrusting those with it whom he calls to it, and furnishes for it. They are no better than thieves and sacrilegious robbers, who, without a mediate call or warrant from Christ, do assume this trust, and break open this treasure.

Observe, 2. The repository in which this treasure is laid up, in earthen vessels; so the apostles and ministers of the gospel are called.

Where note, The word of description, they are vessels; and the word of diminution, they are earthen vessels.

1. The preachers of the gospel are represented by a word of description; they are vessels: thus vessels are not natural, but artificial instruments. No man is born a Christian, much less a minister, but made such. Vessels are not of equal capacity; some are less, others greater: thus the ministers of the gospel have gifts and graces of different degrees and excellences.

Again, vessels are not for reception only, but for effusion also; as they receive and retain, so they let out what is put into them. The ministers of Christ are not only to receive and lay up, but to lay out this heavenly treasure, which is not impaired by imparting.

Finally, Vessels are not the originals of what they have; but all they contain is poured into them, and received by them. A mine has treasure in its own bowels; but it is put into the chest. Thus the preachers of the gospel are not the authors, but the receivers only, of those truths that they publish: I have received of the Lord what I also delivered unto you. 1Cor 11:23

Note farther, the word of diminution; they are earthen vessels. The preachers of the gospel are divine in regard of the sublimity of their doctrine, but human and earthen in regard of the frailty of their condition. Their being called earthen vessels, may denote the meanness of their condition, which for the most part is little and low in the world: as the poor receive the gospel, so are they very often poor and low that publish the gospel, necessitous and indigent, earthen vessels.

Again, it may denote the frailty of their persons, and the contemptibleness of them. Earthen vessels are little set by, stand in open places, used by every hand, and at every turn; while plate, gold and silver vessels, are laid and locked up with great carefulness. Thus it is often with the preachers of the gospel; they are objects base and vile, contemptible and despised, in the eyes of the world, vessels wherein there is no pleasure; yea, with some, not only our persons are despicable, but our very office and function is contemptible.

In a word, as our mean condition and base estimation, so our bodily constituiton proclaims us earthen: our bodies are earthen, because formed of the dust of the earth, because subject to flaws and cracks, and to be broken in pieces; we that preach eternal life to others, are dying men ourselves; and whilst the word of life is in our mouths, many times death is in our faces.

Observe lastly, The reason assigned why this treasure of the gospel is committed to earthen vessels, men; not to heavenly vessels, angels; namely, That the excellency of the power might be of God, and not of us from the weakness of man the instrument, there redounds great honour to God the agent. This precious treasure of the gospel is lodged in such weak and worthless vessels, that as the power is from God, namely, the awakening, convincing, quickening, heart-changing power of the word, is from him; so the glory, the entire glory, and complete praise, may be attributed and ascribed to him: We have this treasure in earthen vessels, that the excellency of the power might be of God, and not of us.

The false apostles and some weak Christians having taken offence at the manifold and great sufferings which St. Paul, with his fellow-apostles, had met with in the course of their ministry: in these verses St. Paul shows the church at Corinth, that there was no reason at all why any should be offended at his sufferings, or any cause why the false apostles should object, that if he had preached the gospel sincerely, Almighty God would never have suffered him to be persecuted and afflicted so severely; namely, because all his afflictions were so graciously moderated, and himself so powerfully upheld by God, that he sunk not under the weight and burden of them. We are troubled, says he, on every side, but not overwhelmed with our troubles; we are often perplexed, but not so as to despair of God's help and succour; we are persecuted by men, but not forsaken of God; cast down indeed, but not killed by the fall. So that there is in our sufferings a resemblance and representation of the death and sufferings of Jesus Christ. We bear in our bodies a memorative conformity to our dying Lord, that it may appear how mightily we are supported by the quickening power of the Spirit of Christ, under all our afflictions.

As if the apostle had said, "Behold and admire in us the almighty power of Christ exerted towards us in upholding these earthen vessels, (our frail bodies,) notwithstanding the many thousand knocks they have met with in carrying about that heavenly treasure, the holy gospel with which God has intrusted us."

Observe next, He rejoices in the cause of his sufferings: We are delivered unto death for Jesus's sake; for our owning, preaching, and practising the doctrine of Jesus.

Blessed be God, we suffer not as evil-doers, but for well-doing; we suffer for the sake of the best person, and in the best cause, that ever the world was acquainted with. He adds, We are delivered unto death, that the life of Jesus might be made manifest in our mortal flesh; that is, the infinitely wise God suffers us to be thus afflicted, that in and by the sufferings which our mortal flesh does sustain and undergo, he might make it evidently manifest that Christ is risen from the dead, and, as a living head, conveys the the necessary influences of strength, support, and comfort, as to all members, so more particularly to his ministers; by which we are enabled, without fainting, to suffer the hardest things with patience, courage and constancy.

Observe lastly, He declares to them the great advantages which they reaped by his afflictions: Death worketh in us, but life in you; that is, the preaching of the gospel exposes us to death; but unto you it brings eternal life. Our death is your life, our sufferings are your advantage; we having the same faithful Spirit which was in the saints under the Old Testament, and particularly in holy David, Ps 116:10 who says, I believed, and therefore speak; I was sore afflicted. Now as he believed and trusted in God for deliverance out of his many and great troubles, so in like manner do we believe and trust.

From the whole note, 1. That a perplexed and persecuted, an afflicted and distressed condition was the lot and portion of the members, but especially of the ministers of Christ, in the first and purest ages of the church. Christ espoused his church to himself upon the bed of his cross, his head begirt with a pillow of thorns, his body drenched in a bath of his own blood: and if the head was crowned with thorns, it is unsuitable that the feet should tread on roses.

Note, 2. Though all Christ's followers have drunk of the same cup with himself, yet the dregs of the cup have usually been put into the hand of the ministers of the word: We that live are always delivered unto death. Most of the apostles were, by the rage of tyrants, put to cruel deaths, and offered up a bloody sacrifice. The calling of ministers is honourable, but their outward condition is deplorable: their embassy is glorious, but their usage is often grievous: God sends them forth with renown, the world entertains them with reproach.

Note, 3. God doth not bring his people into a suffering condition, and there leave them; when they suffer for him, they are not forsaken by him. The voice of despair is not heard in the dark night of their calamity; but God has either the castle of providence, or the ark of promise; the all-sufficiency of his power, or the abundance of his grace: these, every of these, and all these, are for his people's retirement in the greatest storms and tempests: We are troubled, yet not distressed; persecuted, but not forsaken.

A double reason is here assigned why the apostle bare his sufferings with such invincible courage and Christian patience. The first is drawn from the advantage which would redound to the church by his sufferings: All things are for your sakes: that is, all the straits we are put to, turn to your advantage; if we die, it is to confirm you by our sufferings; if we be delivered, it is for God's glory, and your good, that the abundant grace might, by the thanksgiving of many, redound to the glory of God. Whatever we meet with tends to the confirming of your faith, and the increasing of your thankfulness.

A second reason is drawn from the joyful issue of his sufferings: he and his fellow-apostles steadfastly believed, that Almighty God, who raised up Christ from the dead, would in like manner raise them from the grave of their sufferings, yea, from the grave of death; and both soul and body shall be presented with them to be eternally glorified together.

Learn hence, That how different soever the lot and portion of God's children and servants be in this life, some more, others less afflicted; yet having all, at the same time, faith in God for a joyful deliverance out of their afflictions, they shall all meet in the morning of the resurrection, and be by Christ presented unto God as persons redeemed by him, and shall eternally be glorified with him: He which raised up Jesus, shall raise us up also by Jesus, and shall present us with you.

The original word for fainting signifies to shrink back, as cowards in war, or to sink down as porter under the pressure of some heavy burden: For this cause we faint not. For what cause? namely, this, that though their bodies were weakened by affliction, and they were daily decaying, as to the strength and vigour of the outward man; yet, as to their inward man, the strength and vigour of their minds and spirits were day by day renewed.

O happy apostle! the cold blasts of persectuion beating upon thy outward man, did by a spiritual antiperistasis increase the heat of grace within; thy soul is made fat with blows upon thy body, and battens with pricking and beating; every stone thrown at thee knocked thee nearer to Christ, the chief corner-stone: under all the storms and billows of affliction, thou, like Noah's ark, wert lifted up nearer to heaven; and after every encounter, thy salvation is nearer than before. Well therefore mightest thou declare and say, For this cause we faint not.

Still our apostle proceeds in assigning reasons why all the afflictions which himself and others met with, were not only tolerable, but joyous; namely, because,

1. His afflictions were light:

2. Because they were short.

They were light; but how? Not considered in themselves; so they were hard and heavy: thrice he was beaten with rods, five times he received forty stripes save one: but light, compared with the glory expected.

Again, they were short; but for a moment, compared with eternity. Mark the gradation for affliction there is glory: for light affliciton, a weight of glory; and for light affliction, which is but for a moment, an eternal weight of glory.

Observe farther, The apostle doth not barely say, that glory will be the consequent of affliction, but that affliction will be the cause of glory; it worketh for us.

But how?

Not as a meritorious cause: for alas! how can our afflictions deserve this happiness! What proportion can there be betwixt light and momentary afflictions, and an eternal weight of glory?

But they work for us, as they are sanctified by God to us. His infinite mercy and goodness, his covenant truth and faithfulness, make his saints' afflictions a whipping-post to their corruptions; they purge our iniquity, and take away our sin, if we belong to God as his covenant children. But for wicked and obdurate sinners, alas! it is much otherwise: instead of being refined from their dross, and purged from their filth, by being in the furnace of affliction, it boils their scum and impurity more into them; and like flints in the fire, they fly in the very face of God their refiner.

The last reason is assigned here why the apostle was kept from fainting in and under the pressure of the most heavy afflictions: he looked not at present, but future things; not at things seen, but unseen; not at things temporal, but eternal.

Observe here, 1. What it was that the apostle, when on earth, made his main scope, his chief aim, grand design, and grand end. This is signified to us in the original word, skhopdnton, which signifies to look as the archer doth at the mark he shoots at. - There were some things which he, his fellow-apostles, and all serious Christians with them, looked at.

This is specified first negatively, We look not at things seen; at the things of this life, at sensible objects, be they bitter or sweet, be they comforts or crosses. Temporal things are temporary things; and we mind them not as the men of the world do, who make them their chief and principal aim and scope; no, we leave the world to the men of the world: We look not at things which are seen;

But secondly, This is specified affirmatively, We look at the things which are not seen; the things of another life, things which are objects of faith, and not visible to fleshly eyes: we look at these, we make these our aim and scope: and the reason is subjoined why they made these things the matter of their choice, the objects of their desire and endeavour. This is intimated in the word for; For the things which are seen are temporal; that is, all the visible things of this life, whether comforts or crosses, whether prosperous or adverse, be it health or sickness, liberty or restraint, poverty or riches, honour or disgrace, life or death, they are all prosxampa, for a while, only for a short season, as the word signifies; therefore we do not much eye them, we trouble not our heads much about them; they are things of a higher nature we look at, such as neither eye hath seen, nor ear heard; and these are the durable things; For the things which are not seen are eternal.

Learn hence, 1. That temporal things, or things that are seen, do take up the heads and hearts, the minds and thoughts, of the men of the world, and are the sum of their desires, and the substance of their endeavours: We look not at the things which are seen, but there are those that do: we make not them our aim and scope, but others look at them, wholly at them, can see nothing beyond them, and desire nothing besides them.

Learn, 2. That things unseen, the things of eternity, and the invisible encouragements of another world, are the mark and scope which every real Christian is aiming at, and contending for: We look at the things which are not seen, and make them our aim and scope.

Learn, 3. That the things not seen, or the things of another life and world, are eternal things; that is, such things as admit of no changes and alterations, of no gradations or successions, of no decay or consumption, of no future hopes and expectations, of no mixture or moderation, of no recovery or revocation, of no period or conclusion.

O eternity! eternity! that vast, that boundless ocean of eternity! how does it swallow up our thoughts with wonder and amazement! God help us daily to consider of it, duly to prepare for it, and not to prefer the trifles of time before it; but make the wisest provision for the longest duration.

Learn, 4. That which puts the weight upon things not seen, and renders them the proper objects of a Christian's aim and choice, is this, because they are eternal: that which chiefly casts the scale, and maketh things not seen to preponderate, is, because they are eternal things. It is eternity which transcendeth all expression, all conception, much more all our comprehension; that puts an infinite weight upon unseen things: The things which are not seen are eternal. This mediation, well digested, would work in us an holy indifferency towards all temporal things; it would moderte our esteem of them, our desires after them, our delight in them, and our grief for the want and loss of them; and sweeten all those troubles and trials, all those sufferings and afflictions, which we meet with in our passage through time unto eternity.

Lord, take off, and turn away, our eyes from things which are seen, and help us to look at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.