(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.

Verse 6. 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, 2 Corinthians 4:5. That reason was, that their minds had been so illuminated by that God who had commanded the light to shine out of darkness, that they had discerned the glory of the Divine perfections shining in and through the Redeemer, and they therefore gave themselves to the work of making him known among 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. Genesis 1:3. God caused it to shine by his simple command. He said, "Let there be light, and there was light." The fact that it was produced by his saying so is referred to here by Paul, by his use of the phrase, (\~o eipwn\~,) "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. See Barnes "John 1:4", See Barnes "John 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," John 3:19.

(2.) This verse teaches the fact, that the minds of Christians are illuminated. They are enabled to see things as they are. This fact is often taught in the Scriptures. See 1 John 2:20; 1 Corinthians 2:12-15. They have different views of things from their fellow-men, and different from what they once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in the Saviour, and in the promises of the gospel, which they did not see before they were converted. This does not mean

(a.) that they are superior in their powers of understanding to other 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. See Barnes "1 Corinthians 2:10", and 1 Corinthians 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, (\~prov fwtismon\~,) 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 (2 Corinthians 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, (\~proswpon\~,) may mean either face or person. See Barnes "2 Corinthians 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," Hebrews 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, (John 1:3; Colossians 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, Isaiah 9:6; Revelation 1:8,18. If it be the prerogative of God to be the Creator, he was also the Creator, (John 1:3;) if to be omniscient, he, was omniscient, (Matthew 11:27; Luke 10:22;) if to be omnipresent, he is omnipresent, (Matthew 18:20;) if to be almighty, he was almighty, (Isaiah 9:6;) if to raise the dead, to give life, he did it, (John 5:21; 11:43,44;) if to still waves and tempests, he did it, (Mark 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" Genesis 1:3
{1} "hath shined" "Is he who hath"

Verse 7. 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, 2 Corinthians 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Matthew 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 (\~skeuov\~) means, properly, any utensil or instrument; and is applied usually to utensils of household furniture, or, hollow vessels for containing things, Luke 8:16; John 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. See Barnes "Romans 9:22". The word rendered earthen, (\~ostrakinoiv\~,) means that which is made of shells, (from \~ostrakon\~;) 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 oś 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 2 Timothy 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" 1 Corinthians 2:5

Verse 8. 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, 2 Corinthians 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 (\~ylibomenoi\~, from \~ylibw\~) 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, (Mark 3:9;) then to compress together, (Matthew 7:14;) and then to oppress, or compress with evils, to distress, to afflict, 2 Thessalonians 1:6; 2 Corinthians 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 2 Corinthians 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 (\~stenocwroumenoi\~) 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, \~aporoumenoi\~. This word (from \~aporov\~, without resource, which is derived from \~a\~, priv., and \~porov\~, 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, (\~exaporoumenoi\~,) 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" 2 Corinthians 7:5
{1} "not in despair" "not altogether without help or means"

Verse 9. 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.

Verse 10. 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. Galatians 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. Colossians 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 1 Corinthians 15:31, "I die daily;" and in 2 Corinthians 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 Philippians 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. Colossians 1:24. It intimates Paul's earnest desire and longing to be made like Christ in the resurrection, (comp. Philippians 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" Galatians 6:17
{c} "that the life" 2 Timothy 2:11,12

Verse 11. 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 2 Corinthians 4:10, by bearing about in the body the dying of the Lord Jesus. See Barnes "1 Corinthians 15:31".

In our mortal flesh. In our body. In our life on earth; and in our glorified body in heaven. See Barnes "2 Corinthians 4:10".

{*} "live" "are alive"
{a} "alway delivered" 1 Corinthians 15:31,49

Verse 12. 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, (\~energeitai\~ 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. 2 Corinthians 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" 2 Corinthians 13:9

Verse 13. 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 Psalms 116:10. When the psalmist uttered the words, he was greatly afflicted. See 2 Corinthians 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," Matthew 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. See Barnes "Acts 4:20".

{c} "same spirit" 2 Peter 1:1
{d} "I believed" Psalms 116:10

Verse 14. 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, John 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" 2 Corinthians 5:1-4

Verse 15. 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," (\~perisseush\~,) 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" 1 Corinthians 3:21,22
{g} "grace might" 2 Corinthians 8:19

Verse 16. 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, See Barnes "2 Corinthians 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. See Barnes "Romans 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" 1 Corinthians 15:58
{b} "inward man" Romans 7:22

Verse 17. 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 2 Corinthians 4:7-10; comp. 2 Corinthians 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," (\~elafron\~) means that which is easy to bear, and is usually applied to a burden. See Matthew 11:30; 2 Corinthians 1:17.

Which is but for a moment. The Greek word here used (\~parautika\~) occurs nowhere else in the New Testament. It is an adverb, from \~autika, autov\~, 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. See Barnes "2 Corinthians 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, (Isaiah 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. \~kay uperbolhn eiv uperbolhn\~. There is not to be found anywhere a more energetic expression than this. The word \~uperbolhn\~ here used, (whence our word hyperbole,) means, properly, a throwing, casting, or throwing beyond. In the New Testament it means excess, excellence, eminence. See 2 Corinthians 4:7, "The excellency of the power." The phrase \~kay uperbolhn\~ means exceedingly, super-eminently, Romans 7:13; 1 Corinthians 12:31;; 2 Corinthians 1:8; Galatians 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 \~eiv uperbolhn\~. 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, (\~parautika\~.) 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. \~barov\~. This stands opposed to the (\~elafron\~) 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. \~doxhv\~. The Hebrew word \^HEBREW\^ 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, \~yliqewv\~ 2. Light, \~elafron\~. 3. For a moment, \~parautika\~.

THE OTHER IS, by contrast,

1. GLORY, \~doxa\~. 2. Weight, \~barov\~. 3. Eternal, \~aiwnion\~. 4. Eminent, or excellent, \~kay uperbolhn\~. 5. Infinitely excellent, eminent in the highest degree, \~eiv uperbolhn\~.

{c} "light affliction" Romans 8:18,34

Note: This Verse is too large for one note: Continued at 2 Corinthians 5:1

Verse 18. 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. Hebrews 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" Hebrews 11:1

(1.) Ministers of the gospel have no cause to faint or to be discouraged, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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.