Verse-by-Verse Bible Commentary
2 Corinthians 4:2

Clarke's Commentary

Verse 2 Corinthians 4:2. 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 — πανουργια. 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, c. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, c.

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.

Bridgeway Bible Commentary

The life and work of a servant (4:1-18)

God’s true servants do not avoid their responsibilities or use dishonest methods. They do not change the plain meaning of God’s Word to suit themselves, but teach that Word faithfully and directly (4:1-2). Not all will believe, because Satan blinds their minds, but true preachers remember always that the message they preach is Christ’s, not theirs. Then, when the hearers allow the light of that message to shine into their hearts, they see Christ as their Lord and God (3-6).
It seems strange that the priceless treasure of knowing Christ should be given to ordinary human beings, people beset by troubles and imperfections. It is like putting costly jewellery into an earthenware pot (7). Paul’s life is not one of glory and honour; it is one of continual suffering and trouble. Yet his faith is never shaken. After all, if Christ suffered such things, his disciples should not be surprised when they too suffer. But this same life of Christ in him turns these sufferings into victories (8-11). Such a life is worthwhile when it is the means of bringing spiritual life to others (12).

As with the psalmist, so with Paul, his faith in God causes him to express his confidence amid all his afflictions (13; cf. Psalms 116:9-11). Even if his sufferings lead to death, that will not mean defeat, because death itself will be conquered by Jesus Christ (14). Meanwhile the unfailing servant of God makes every effort to build up more and more people in the knowledge of God, and so bring glory to him (15).

In view of all this, Paul does not become discouraged. Though physically troubled and weary, he is inwardly strengthened. He sees his sufferings as small and temporary when compared with the unseen and eternal glories that one day will be his (16-18).

Coffman's Commentaries on the Bible

But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God.

We have renounced … This does not refer to any recent renunciation on Paul's part, but to the fundamental renunciation of all the works of the devil at the time of his conversion to Christ. As Farrar put it: "We renounced them once and forever at our baptism." F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, 2 Cor., p. 89.

Hidden things … craftiness … deceitfully … Rather than viewing this as Paul's defense of himself from criticism imputing such devices to him by his enemies, it is preferable, as Kelcy did, to see this as Paul's allusion "to such underhanded methods of certain false teachers at Corinth." Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 28. This, therefore, is not Paul's defense of himself, as widely supposed, but his charges against them! Allo supported this view thus:

Plainly Paul has someone in view — and in such a manner that he will not fail later on to disclose who it is. It is in 2 Corinthians 10 to 2 Corinthians 13 that this will be done. These rumblings of polemic, still vague and muffled, certainly have the air of preparing the way for a decisive explanation rather than of recalling one which has already been given. Philip E. Hughes, op. cit., p. 122.

The fashionable explanation of much of the Corinthian letters as Paul's attempts to defend himself against slanders is lacking in both discernment and logic. Paul simply was not the kind of a man who was always on the defensive. Before he has finished this letter, he will take the offensive in such a manner as to demonstrate the fundamentally offensive and aggressive nature of his life and preaching.

Craftiness … refers to tricky and deceitful devices which no faithful preacher of the word of God may use.

Handling deceitfully … No greater sin exists than that of perverting and polluting the word of God, whether by toning down its requirements, or adulterating it with purely secular teachings. Such a corruption of the word of God, according to Lenski, is "the most dastardly of all the dastardly deeds done in the world." R. C. H. Lenski, The Interpretation of St. Paul's First and Second Epistles to the Corinthians (Columbus: Wartburg Press, 1937), p. 955.

Manifestation of the truth … This does not mean merely that Paul spoke the truth, which of course he did; but the reference is to that whole system of truth brought in Christianity. As Hillyer said, "TRUTH is almost a technical term for CHRIST or GOSPEL." Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1079.

To every man's conscience … Paul did not mean by this that everybody believed him, but that his life and teachings were of such a character that every man SHOULD HAVE believed him. The next verse is somewhat of an implied diatribe, replying to the unstated question, "Then why have not all believed?"

Before leaving this verse, the comment of Tasker should be noted:

Although the intellects of men and women may be attracted by the sophistries and subtleties of "the essayist in the pulpit" it is the plain unadulterated gospel that alone strikes home to man's conscience. "Repent and believe the gospel" must ever be the burden of one who is preaching IN THE SIGHT OF GOD. R V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 70.

Barnes' Notes on the Whole Bible

But have renounced - (ἀπειπάμεθα apeipametha from ἀπὸ apo and εἶπον eipon). 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 no where 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 2 Corinthians 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 pagan were made up mainly of trick, and were supported by deception practiced on the ignorant, and on the mass of people. Paul says, that he and his fellow-laborers 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 - Margin, “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 in themselves shameful and disgraceful. They denote all “underhanded” dealings; all dishonest artifices and plans, such as were common among the pagan, 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 used here πανουργία (panourgia from πᾶν pan, “all,” ἔργον ergon, “work,” that is, doing every thing, or capable of doing anything) denotes shrewdness, cunning, and craft. This was common; and this was probably practiced 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 (note, 2 Corinthians 1:12); he did not attempt to impose upon them, or to deceive them; or to make his way by subtile and deceitful arts. True religion can never be advanced by trick and craftiness.

Nor handling the word of God deceitfully - (δολοῦντες dolountes). Not falsifying; or deceitfully corrupting or disguising the truth of God, The phrase seems to be synonymous with that used in 2 Corinthians 2:17, and rendered “corrupt the word of God;” see the note 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. Tyndale renders it: “neither corrupt we the Word of God.”

But by manifestation of the truth - By making the truth manifest; that is, 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, straightforward 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; John 8:9; Romans 2:15 note; 1 Corinthians 10:25, 1 Corinthians 10:27-29 notes; 2 Corinthians 1:12 note. 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 people 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. People 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 layout. And it is a very material fact that when so preached the conscience and reason of every man is in its favor, 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 people. People 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 suited to his condition, and so well designed to make him better; and so happy in its influence on society, that people may be led to see that it is true. And this I take to be the case with almost all those people 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 people are on the side of truth, and the gospel may be so preached as to enlist their consciences in its favor. 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 people are on the side of the gospel; and it is only their hearts which are opposed to it. Their consciences are in favor 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, intemperance, profaneness, biasphemy, 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 favor, 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 people, 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 (note, 2 Corinthians 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. People may be made to see that these are truths, and God will take care that the reason and consciences of people shall be in their favor.

(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; see the note on 2 Corinthians 2:17.

Calvin's Commentary on the Bible

2.But renounce the hidden things. While he commends his own sincerity, ⁽⁴²⁵⁾ he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction ⁽⁴²⁶⁾ from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, ⁽⁴²⁷⁾ by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful.

As to himself, he says that he rejects or disdains disguises, because Christ’s face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, (Exodus 34:33,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They, ⁽⁴²⁸⁾ on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks.

Not walking in craftiness. There can be no doubt, that the false Apostles delighted themselves greatly in the craftiness that Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant. ⁽⁴²⁹⁾ We learn, however, in what estimation Paul holds this appearance of excellence. Craftiness he declares to be unworthy of Christ’s servants.

As to what follows — nor handling deceitfully — I am not sure that this sufficiently brings out Paul’s meaning; for the verb δολοῦν does not so properly mean acting fraudulently, as what is called falsifying ⁽⁴³⁰⁾ as horse-jockeys ⁽⁴³¹⁾ are wont to do. In this passage, at least, it is placed in contrast with upright preaching, agreeably to what follows.

But by manifestation of the truth He claims to himself this praise — that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has the consciences of all as witnesses of thisin the sight of God. As he has placed the manifestation of the truth in contrast with the disguised ⁽⁴³²⁾ doctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between the consciences of men and their ears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to the consciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause.

(425) “Sa droiture et syncerite;” — “His own uprightness and sincerity.”

(426) “Ne pouuoyent pas estre excellens et en estime;” — “Could not be eminent, and be held in estimation.”

(427) “Ces couleurs fausses, et ces desguisemens;” — “Those false colors, and those disguises.”

(428) “Les faux apostres;” — “The false apostles.”

(429) “Enuers les gens simples, et qui ne scauent pas iuger des choses;” — “Among simple people, and those that do not know how to judge of things.”

(430) The verb 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.

(431) “Et frippiers;” — “And brokers.”

(432) “Fardee et desguisee;” — “Painted and disguised”

Smith's Bible Commentary

Chapter 4

Therefore seeing we have this ministry ( 2 Corinthians 4:1 ),

What ministry? Pointing people to Jesus Christ.

as we have received mercy, we faint not; But [we] have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God ( 2 Corinthians 4:1-2 ).

Paul said, "Look, I am not seeking to be crafty. I'm not seeking to give some kind of a hype." Get people all hyped up emotionally and all. Handling the word of God in a crafty manner or deceitfully. But "by the manifestation of truth commending ourselves to every man's conscience in the sight of God."

I had lunch today with some people from Israel, and the man sitting next to me at lunch said, "You know, I first became acquainted with you when you were on television on Channel 13." He said, "One morning as I tuned in, I saw you standing there. I saw the menorah behind you and," he said, "you were teaching from the Old Testament. And he said, "I called my wife and said, 'Look, here's a rabbi that doesn't wear his yamaka. He must be a reformed rabbi.'" And he said, "I started listening to your program every Sunday, started watching." And he said, "You were so unlike so many of the other ministers that are on TV." He said, "So many of these Christian TV programs insult my intelligence. All of the hype and all of the emotionalism." He said, "It insults my intelligence." But he said, "You gave me something to think about and you started me thinking in many areas."

This is what Paul is saying of his own ministry. "I was straightforward with you. I didn't try and give some hype. I didn't try and use the word of God deceitfully. I renounced those hidden things of dishonesty. I didn't walk in craftiness." And believe me, there's a lot of crafty fellows out there. They've existed from the time of the beginning of the church and, unfortunately, they still exist today.

I do receive some of the most craftily written computerized letters you ever saw in your life. Every kind of gimmick you could ever think of. If I'll just send in five dollars or ten dollars or fifteen dollars or go to the bank and borrow fifty dollars to get them out of the jam that they're in right now, then I'll get a little square inch of the prayer rug where they kneel to pray for me.

Paul said, "We have renounced these hidden things of dishonesty, not walking in craftiness, or handling the word of God deceitfully, but by the demonstrating of the truth commending ourselves in every man's conscience in the sight of God."

Now, there were those who were saying that Paul was preaching mysteries that you could not understand. The gospel that Paul preaches is hid. And so Paul answered them in a very clever way.

But if our gospel be hid, it is hid to them that are lost ( 2 Corinthians 4:3 ):

They're the ones that can't see it.

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 ( 2 Corinthians 4:4 ).

A very interesting passage of scripture, and one that we'd like to spend just a little time with you tonight. Because I think it's a key that's going to help in your praying for your loved ones who are not saved.

As we mentioned earlier, we have been created in the image of God, and one of God's characteristics is that He is self-determinate. That is, He has a will and the capacity to exercise His will. The power of choice. And God created you in His image and gave to you the power of self-determination so that you can determine your own destiny. And you do determine your own destiny. Having given us the power of choice, it was necessary that God then respect the choices that we make. The moment God would no longer respect my choice but force me to do something against my will, then I am not really a self-determinate creature. So, for this self-determination to be valid, it was necessary that God respect the choices that I make and that there be an opportunity to make a choice.

So, God gave the opportunity for Adam to make a choice, and then God did respect the choice that He made. So with you. You can choose to love God, or you can choose not to love God. You have that choice. You make the choice and God must respect that choice, or else it is a fallacy that God has given you choice.

Therefore, if God respects the choices that a man makes, I really cannot pray, "Oh God, please save John." Unless John himself asks the Lord for salvation, he can't be saved. And for God to save John against his choice would be violating his choice, which again destroys the whole purpose in giving us choice. That sort of creates a dilemma in praying for the lost, except this verse gives us the answer. "Those who are lost, who believe not." We are told here that, "the god of this world, being Satan, has blinded their eyes or the minds of them which believe not, lest the light of the glorious gospel of Christ, who is in the image of God, should shine to them."

Now why is it that John doesn't believe in Jesus Christ? Because his mind has been blinded by Satan to the truth. He doesn't really see the truth of this glorious salvation that God is offering. Satan has prejudiced and poisoned his mind against God. Satan is holding him in a spell. Now, though God respects our choices, Satan doesn't. He could care less that you have the power of choice. If he has the opportunity, he's going to hold you, and he will blind your mind to the truth. And he will fill your mind with poison and prejudice against God and the things of God so that it is impossible for you to think rationally about your relationship with God through Jesus Christ.

Have you ever noticed how some people are so gracious and gentle and they can talk to you rationally on any subject in the world, except that of the gospel of Jesus Christ? Talk to them about the Ram's chances next year. Oh, they can go on for hours. Talk to them about fishing in Alaska. Talk to them about the Hawaiian Islands. Talk to them about the space shuttle. Name your subject, oh, they're so gracious. They'll talk so graciously to you. They can go on and on. Bring up the subject of Jesus Christ, and they become totally irrational. "I don't like to talk about that subject. I don't think people ought to discuss things like that." Totally irrational. Why? Because Satan has put such a hold upon their lives.

Paul, writing to Timothy said, "That we might take them from the captivity of the enemy, who is holding them captive against their will" ( 2 Timothy 2:26 ). He doesn't respect choice. The god of this world has blinded their minds.

So Jesus said, "Whatsoever things you bind on earth will be bound in heaven: and whatsoever things you loose on earth shall be loosed in heaven" ( Matthew 16:19 ). So, the way to pray for your loved ones who are not saved is to pray that God will bind that work of Satan that has blinded their mind and is holding them captive. That God will bind Satan's work in their life that have prejudiced and poisoned their minds against the Gospel, in order that they may be able to consider the truth of God without this ungodly pressure from Satan.

For any man who will rationally look at the offer that God has made in Jesus Christ is a fool if he doesn't accept it. But the reason why they don't accept it is they can't accept it, because of Satan's power that is holding them into captivity of the enemy. And so we, through prayer, can set them free from Satan's power, and once set free from this blinding influence of Satan upon their minds, I don't know of anybody who just doesn't accept this gracious offer that God has made to us through Jesus Christ.

So, make that the direction of your prayer. The binding of the power of Satan that has blinded their minds and that is holding them captive. And "whatsoever you bind on earth will be bound in heaven." God will bind that power of Satan. God will take away the blinders that he has put over their mind, and they'll be able to see rationally and clearly the offer that God has made to us through Jesus Christ. And then loose that work of the Holy Spirit and the conviction of the Holy Spirit upon their hearts and that drawing of the Holy Spirit of their hearts to Jesus Christ.

You can't just say, "O Lord, save him." God will not save them against their will. There has to come the change of will and that desire in their heart and that asking of God for salvation. And "whosoever comes unto me," Jesus said, "I will in no wise cast out" ( John 6:37 ). So, our prayers are to set them free so that they can see.

Paul said,

For we preach not ourselves, but Jesus Christ the Lord; and ourselves your servants for Jesus' sake ( 2 Corinthians 4:5 ).

I will leave the exposition of that, because I could get quite involved.

For God, who commanded the light to shine out of darkness ( 2 Corinthians 4:6 ),

"In the beginning God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved over the face of the waters. And God said, 'Let there be light,' and there was light" ( Genesis 1:1-4 ). By His divine quiet, God called light into existence, and God saw the light that it was good. And God divided the light.

Interesting statements if taken in the scientific context, which we are not intending to do tonight. But God who commanded the light to shine out of darkness.

And God said, "Yahiyar, Wa-yahiyar Let there be light." Or literally, "Light be, and light was." I like that. And God said, "Light be, and light was." Oh, that kind of power excites me. God commanded the light to shine out of darkness. And now He,

hath shined in our hearts ( 2 Corinthians 4:6 ),

Which were once blinded by Satan. Hearts that were in darkness, alienated from God, but now the God who called the light to shine out of darkness has shined in our hearts.

to give the light of the knowledge of the glory of God in the face of Jesus Christ ( 2 Corinthians 4:6 ).

"We, with open faces beholding the glory of the Lord." And this glory is in the face of Jesus Christ.

But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us ( 2 Corinthians 4:7 ).

God has taken one of the most glorious treasures that any . . . well, it is the most glorious treasure any man can possess. The light of the knowledge and the understanding of Jesus Christ is the most glorious treasure any of you could ever have. Because that's eternal life. That's the treasure of eternal life. The most valuable thing that any man can possess, that eternal life through Jesus Christ.

"For what will it profit a man, if he would gain the whole world, and lose his own soul? What can a man give in exchange for a soul?" ( Mark 8:36-37 ) You see, what you possess in your knowledge of Jesus Christ, the light and the understanding of Jesus Christ that God has wrought to you is the most valuable thing you could ever have. The valuable treasure of God. What does He put it in? "We have this glorious treasure in earthen vessels," or in clay pots, our bodies, this old earthen vessel. This old clay pot becomes the dwelling place of the eternal God. That Christ might dwell in your hearts. "In that day you shall know that I am in the Father, and ye are in me, and I am in you" ( John 14:20 ). This glorious treasure, the light of the gospel, dwelling in these clay pots. God takes the most valuable thing and puts it in the cheapest thing, a clay pot. What's more common than a clay pot, in those days especially?

Today we fire them up a little more and paint them a little more and they become, sometimes, treasures in our cupboard. But in those days, these just reddish clay pots all over the place. God's taken this glorious treasure and put it in this earthen vessel. Why? "That the excellency of the glory may be of God, and not of us."

Isn't it stupid for man to glory in himself? To glory in the clay pot rather than in the contents? Norman Grub, in his book, The Deep Things of God, makes the statement that man's highest capacity is that of being a vessel containing God. The fact that God will dwell in you. Man's highest capacity, a vessel that can contain the eternal God. I read the book; I was impressed by that statement. I thrilled at his exposition of that concept, but then I got to thinking about it, and I thought, "No, he's wrong. That is not the highest capacity of man."

There is one capacity that excels that. And that is the capacity of being a channel through which God will flow to a world around you. One thing to contain God. Glorious, oh my, yes. No underestimating of the glory of being able to contain God. But oh, one step further: when God, through me, pours forth His love to the world around me, and this glorious treasure that I have is shared with others. And that work of God's Spirit within my life flows out that others might benefit from that work of God in me. When the subjective work becomes objective. When it is no longer God's work in me, but now God's work through me. Then I've reached my highest capacity.

This earthen vessel. There's no value in the vessel at all. The value is in the contents being held by the vessel. And as I pour forth the contents, I must be careful that the contents do not taste of me. That I don't get a lot of my personality into the teaching, into the contents that come forth. But that I bring forth the contents in as pure a form as I possibly can.

Have you ever had a plastic vessel in your refrigerator that, at sometimes, maybe you put an onion in it and now you're keeping water in it, every time you drink water you get an onion taste? Yuck! When I drink water, I don't want to taste onions. Now, onions in their place are great and I love them. But not in flavored drinking water. And when the vessel begins to give off a taste of itself, it's time to get rid of the vessel.

God did that which was almost ludicrous. Putting the most valuable treasure in a common vessel in order that man would not become enamored of the vessel, but would be enamored only of the contents, only of God and the work of God through the vessel. "That the glory of the excellency might be of God, and not of us."

So, as Paul declared, "We preach not ourselves, but Christ." And that should be the theme of every minister, "We preach not ourselves, but Christ." And we seek to draw men to Christ, and we seek to bring men the contents, the value and the treasure in Jesus Christ, rather than bringing to them the old clay pot. The moment we start trying to bring them an old clay pot, you can be sure God's going to crack it and you become a crackpot. And I've seen a few of those.

They've got one on TV now. I mean, that pot's really cracked.

We are troubled on every side ( 2 Corinthians 4:8 ),

Now Paul's talking about the ministry. "Troubled on every side." God doesn't promise you immunity from trouble. In fact, He sort of promises you trouble. "In this world you're going to have tribulation" ( John 16:33 ). "They that live godly in Christ Jesus shall suffer persecution" ( 2 Timothy 3:12 ). Promises that I hate. Or promises I love. But then there are those I don't care for. I wish God had never promised me that. "We are troubled on every side,"

yet [we're] not distressed ( 2 Corinthians 4:8 );

You see, as a servant of God, as a child of God, you can be facing, and you will face a lot of trouble, but you should never be distressed.

we are perplexed ( 2 Corinthians 4:8 ),

And a lot of times we don't know what to do. A lot of times we are perplexed by the situation. We don't know what the solution or the answer is, but we don't despair.

And there's a big difference between being perplexed and despairing. Despairing is when you throw up your hands, "Oh, I think it's the end of . . . how will I ever get out of this?" And you just give up. "Now we're perplexed. I don't know how God's going to work this thing out. This is interesting to see what God is going to do now. Man, I don't know where God can go at this point. I don't know what He can possibly do. But I'm sure excited on just waiting to see what He's going to do." You see, I'm perplexed,

but [I'm] not in despair ( 2 Corinthians 4:8 ).

I'm not ringing my hands and saying, "Oh, friends, I'm sorry to tell you this, but this is the end. We're going off the air and we're not going to be able to come back unless you send in your letters this week." And you that are listening on the radio, that's all tongue in cheek. Jesus said, "The poor you have with you always" ( Matthew 26:11 ). We'll be back.

[We are] persecuted, but [we are] not forsaken ( 2 Corinthians 4:9 );

The Lord stands by us in every trial.

[we are] cast down, but [we're] not destroyed ( 2 Corinthians 4:9 );

So, the things which we have, but the things which we don't have. Trouble, yes. But not distress. Perplexity, oh yes. But not despair. Persecution, oh yes. But never forsaken. Cast down, yes. But never destroyed.

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 ( 2 Corinthians 4:10 ).

Now you remember at the beginning of the letter, Paul was apologizing to the Corinthians because he didn't come, and he said, "It wasn't fickleness on my part." But he hinted to some real physical problems that he had had. He had gone through some heavy persecution where he actually figured it was the end. He didn't see any way out. He thought that this was it, and he despaired of life. He figured, "Well, you know, I'm never going to get out of this." And having gone through this severe persecutions, it probably had a physical effect upon him and left him extremely weak.

And so, he speaks about bearing about in his body the dying of the Lord Jesus Christ. That suffering that he had experienced for the cause of Christ. The persecutions, the beatings, the stonings, "bearing in my body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."

For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore [we] speak; Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you ( 2 Corinthians 4:11-14 ).

So, that same Spirit that raised Christ from the dead is going to raise us up and present us to you.

For all things are for your sakes, that the abundant grace through the thanksgiving of many may redound to the glory of God ( 2 Corinthians 4:15 ).

So, the suffering that Paul mentioned in the lesson last week, the afflictions, the sufferings, the persecutions. As Paul said, "They are for your sakes, that I might comfort you with the comfort that I received, that I may be able to comfort you in your sufferings, in your trials, in your testings. I experience these things for your sake." And so again, "My sufferings, my weaknesses, they're for your sake."

It is interesting to me that suffering brings out a depth of character that nothing else can produce within a person. G. Campbell Morgan spoke of a young man who came and ministered at his church, a very brilliant young man. And he said he went home after service and he was remarking to his wife concerning the brilliant message that was delivered that morning by the young man. And his wife said, "He'll be better after he suffers." And G. Campbell Morgan commented, "And this young man went through much suffering, and he was better."

Suffering does something in causing the roots to go deep. It develops character. It develops strength like nothing else I know. And Paul the apostle here, speaking of how the suffering that he went through actually redounded to their glory. "You have benefited." And no doubt this is true. The depth of character that was created in Paul as the result of his suffering, the church was able to benefit from that which he developed and received in his sufferings for Jesus Christ. He was able then to minister in such a much more effective way as the result of the sufferings that he experienced.

Now, we are chickens when it comes to suffering. You remember when Jesus began to tell His disciples how that the Son of Man must suffer at the hands of men, that Peter immediately cried out, "Lord, be that far from Thee." In other translation more accurate is, "Lord, spare Yourself." "Don't do it!" That is the voice of the natural man that would cry, "Spare Yourself." In fact, Jesus recognized it as the voice of Satan, and He said, "Get thee behind me, Satan: for you don't understand the things that are of God" ( Matthew 16:22 , Matthew 16:23 ).

Peter tells us, much to the chagrin of some of the modern-day evangelists, that "if any man suffers according to the will of God, that he should just commit his soul unto Him who is faithful" ( 1 Peter 4:19 ). Yes, you can suffer according to the will of God, and through that suffering, God can develop within you a depth of character that cannot be developed any other way.

Some people from which I draw the most are those people who have had a lot of suffering in their lives, for I find in them an interesting depth that excels anything I've ever seen. And I can receive from them and I can draw from them, because of the richness that has been developed through suffering.

And so, Paul looks at his own suffering as for the benefit of the people. That it was "for your sake that the abundant grace through the thanksgiving might redound to the glory of God."

For which cause we faint not; but though our outward man perish ( 2 Corinthians 4:16 ),

The old outward man, hey, he's been through it: beaten, kicked, stoned, the whole bit.

yet the inward man is renewed day by day ( 2 Corinthians 4:16 ).

We've been through an awful lot, but oh, the strength of character that it has built within as the inward man. The old man on the outside, hey, he's going downhill fast. But the inward man being renewed day by day with the strength of the Lord.

For our light affliction ( 2 Corinthians 4:17 ),

And now, notice the contrast here, and they're beautiful. "Our light affliction,"

which is but for a moment ( 2 Corinthians 4:17 ),

Now, that's not the way it appears. Whenever I am suffering, it seems like eternity. I mean, hours drag. Ever been really sick at night? Have you ever realized how long a night is? You know, when you're feeling well and you're tired and you're going to sleep, it's amazing how short a night is. "Morning already? Oh, I can't believe it, you know." But if you're sick, night can spread on for almost eternity. You look at the clock, "Only ten minutes since the last time I looked? I can't believe it! When is it going to be morning, you know." Suffering has a way of expanding time.

But what if I suffered for fifty years? As far as God is concerned, that's just a moment if you compare it with eternity. "Our light afflictions, which are but for a moment." For you see, what is life? It is but a vapor. It only appears a moment and then vanishes. If you suffer all your life, it is still but a moment in comparison with eternity. In fact, you can't even compare it to eternity, because you have the finite and you have the infinite.

And there's no grounds for comparison of the finite to the infinite. It isn't even as a drop of water in all of the oceans of the seas, because you are comparing finite with finite. There is a certain number of drops in all of the oceans in all of the seas. But when you get to eternity, you've come to the infinite, and thus, you cannot draw any comparisons that can compare a finite with the infinite. So, "Our light affliction which is but for a moment,"

worketh for us a far more exceeding and eternal weight of glory ( 2 Corinthians 4:17 );

The eternal weight of glory compared with this light affliction, which is, but for a moment. Now, what we need to do is to get our eyes upon the eternal. Our problem is that we are looking so often at the temporal. We are looking at these afflictions, and we are getting so involved in the present material surroundings that I lose sight of the eternal. The light affliction is only for a moment. But God has an eternity planned for you.

An eternity of glory that is indescribable. An eternity that so far exceeds anything that we could ever think or dream in glory, in beauty, in wonder, in awe, in blessing, in joy, in love. God's eternal plan for you. This light affliction is just a moment; it's going to pass. Life is going to pass so quickly. Don't live for now. Live forever. Don't do all of your planning for just right now. Get involved in the eternal. Paul said,

While we look not at the things which are seen ( 2 Corinthians 4:18 ),

This old outward man that is perishing. These light afflictions, which Paul says light afflictions, but when he lists them, hey, I feel like the author of Hebrews, "Hey, you haven't yet resisted unto blood, you know, striving for Jesus Christ. Let me see your bruises. Let me see your scars. You know, where did they beat you?"

Read what Paul endured for the gospel of Jesus Christ, and yet he says, "These light afflictions." "In stripes above measure." That is, stripes laid on my back. "Frequently in prison, faced death many times. Of the Jews, five times I received forty stripes save one. Three times I was beaten with sticks, once I was stoned, three times I suffered shipwreck. I spent a night and a day floating out in the ocean. I journeyed often, I was in perils of waters, in perils of robbers, in perils of my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that come upon me daily, the care of all of the churches" ( 2 Corinthians 11:23-28 ). "The light affliction which is but for a moment."

But Paul's key, his secret, "Hey, we don't look at these things which we can see, because they're only temporal."

but the things which are not seen are eternal ( 2 Corinthians 4:18 ).

What do you have your eyes on? The temporal passing things? Where do you place your values? In the temporal passing things? God help us that we might begin to look at the eternal and place our value in the eternal things. "Looking unto Jesus," keeping our eyes on Him, "the author and the finisher of our faith" ( Hebrews 12:2 ), who will bring us who trust in Him unto that eternal glory.

Father, we thank You for Your word tonight and the guidance that we receive, the encouragement that we have, the wisdom that is there. Help us, O Lord, to get our eyes off of ourselves, off of our circumstances, off of our weaknesses, off of our failures, off of our disappointments. And help us, Lord, to get our eyes upon You. May we endure suffering as good soldiers as we look forward, Lord, to the glorious eternal weight of glory that shall be revealed in Jesus Christ. Let Thy word now be planted in our hearts, Lord. May there not be a veil over our hearts as we read, but may Your Spirit give light and understanding in Your truth. In Jesus' name we pray, Amen.

May the Lord be with you and bless and keep you in His love and draw you nearer unto Himself as He works in your heart by His Spirit. And may this week your eyes be kept upon Jesus, that God might, by His Spirit, bring to pass those changes in our lives whereby He will conform us into His image for His sake. "

Contending for the Faith

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.

But have renounced the hidden things of dishonesty: The word "renounced" (apeipomen) means "to give up" (Thayer 55-2-550), referring to renouncing "the things that one hides from a sense of shame" (Arndt and Gingrich 82). Paul, however, is not indicating that in the past he has been guilty of "hidden things of dishonesty." Instead, he says he has "renounced" or "abstain(ed) from" (Bratcher 41) these "hidden things of dishonesty." Bloomfield says Paul’s message is that he has "nothing to do with" (217) these "hidden things." The words "hidden things" (kruptos) mean the "concealed (or) secret" things (Thayer 362-2-2927) of "dishonesty" (aischune), meaning "shame" (Thayer 17-2-152). The specific shameful deeds Paul has in mind are the following sins of which he denies guilt. He is probably alluding to the actions of his adversaries who were teaching false doctrine.

not walking in craftiness: Paul denies being guilty of "walking in craftiness." The word "walking" (peripateo), as used in this context, means "to conduct one’s self" (Thayer 504-2-4043); and "craftiness" (panourgia) means "cunning (or) trickery" (Arndt and Gingrich 613). Since Paul was chosen by God to preach Jesus Christ, he has never attempted to deceive people by the use of cunning speech, but instead he always speaks boldly and clearly to them (Acts 9:29; Acts 13:46; Acts 19:8).

nor handling the word of God deceitfully: Paul also denies "handling deceitfully" (doloo) God’s word. The words "handling deceitfully" mean "to corrupt … divine truth by mingling with it wrong notions" (Thayer 155-1-1389). This sin implies twisting and distorting God’s words in such a way to teach a false message as is often done by false teachers.

but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God: The words "manifestation of the truth" (phanerosisaletheia) mean an "announcement" (Arndt and Gingrich 861) or "a clear statement of the truth" (Arndt and Gingrich 35). By Paul’s clear statement of the truth, he is "commending" (sunistao) himself "to every human conscience" (Arndt and Gingrich 798). Man’s "conscience" (suneidesis) is defined as "the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other" (Thayer 602-2-4893). Paul’s desire is for everyone to have a good opinion of him and recognize that he acts with integrity and sincerity. Paul is careful not to insinuate that it is enough only to please "man’s conscience"; therefore, he states the commendation of himself is "in the sight of God." Instead of satisfying the conscience of men only, Paul is proving that he does all things honestly. He acknowledges that he recognizes that his actions and spoken words declaring the truth of the gospel are done so in the presence of God.

Dr. Constable's Expository Notes

The encouragement of Christian ministry 4:1-6

Dr. Constable's Expository Notes

In view of our inevitable success we do not need to resort to disgraceful subtleties and subterfuge. Paul’s critics in Corinth were apparently accusing him of deceitful behavior (cf. 2 Corinthians 7:2; 2 Corinthians 12:16). He continues here his self-defense from 2 Corinthians 2:17. Paul did not need to trick his hearers because the Spirit would enlighten them concerning the truth and transform their characters. Some of the Corinthians may have concluded that because Paul did not require obedience to the Mosaic Law he was watering down the gospel to make it more acceptable. They apparently accused him of preaching "easy believism."

"In any self-defense, self-commendation must play some part. But Paul’s self-commendation was distinctive. He commended himself, not by self-vindication at every point, but simply by the open declaration of the truth (in particular, the gospel and its implications). His appeal was not directed to a partisan spirit or the prejudices of men but ’to every man’s conscience.’ His self-commendation was undertaken with God as onlooker." [Note: Harris, p. 340.]

Barclay's Daily Study Bible

Chapter 4

THE BLINDED EYE ( 2 Corinthians 4:1-6 )

4:1-6 Since therefore this part of God's service has been given to us, even as we have received mercy, we do not lose heart. But we have refused to have anything to do with hidden and shameful methods. We do not act with unscrupulous cleverness. We do not adulterate the word which God gave us to preach. But by making the truth clear, we commend ourselves to the human conscience in all its forms in the sight of God. But if in fact the good news that we preach is veiled to some, it is veiled in the case of those who are doomed to perish. In their case, the god of this world has blinded the minds of those who refuse to believe, in order that upon them there may not dawn the light of the good news which tells of the glory of Christ in whom we can see God. It is not ourselves that we proclaim, but Christ Jesus as Lord, and ourselves your servants for Jesus' sake. This we must do because it is the God who said, "Out of darkness light shall shine," who has shined in our hearts to illumine us with the knowledge of the glory of God in the face of Jesus Christ.

In this passage Paul has something to say, either directly or by implication, about four different people or sets of people.

(i) Right at the beginning he has something to say about himself. He says that he never loses heart in the great task that has been given to him, and by implication he tells us why. Two things keep him going. (a) There is the consciousness of a great task. A man who is conscious of a great task can do amazing things. One of the great works of musical genius is Handel's Messiah. It is on record that the whole work was composed and written down in twenty-two days, and that during all that time Handel would scarcely consent to eat or to sleep. A great task brings its own strength with it. (b) There is the memory of mercy received. It was Paul's aim to spend all his life seeking to do something for the love which had redeemed him.

(ii) Then by implication Paul has something to say about his opponents and his slanderers. Again there is the echo of unhappy things. Behind this we can see that his enemies had levelled three charges against him. They had said that he used underhand methods, that he exercised an unscrupulous cleverness to get his own way, and that he adulterated the message of the gospel. When our motives are misinterpreted, our actions misconstrued and our words twisted out of their real meaning, it is a comfort to remember that this also happened to Paul.

(iii) Paul goes on to speak of those who have refused to accept the gospel. He insists that he has proclaimed the gospel in such a way that any man with any kind of conscience at all is bound to admit its claim and its appeal. Even in spite of that some are deaf to its appeal and blind to its glory. What of them?

Paul says something very difficult about them. He says that the god of this world has blinded their minds so that they cannot believe. All through the Bible the writers are conscious that in this world there is a power of evil. Sometimes that power is called Satan, sometimes the Devil. Three times John makes Jesus speak of the prince of this world and of his defeat. ( John 12:31, John 14:30, John 16:11). Paul in Ephesians 2:2 speaks of the prince of the power of the air, and here he speaks of the god of this world. Even in the Lord's Prayer there is a reference to this malign power, for it is most probable that the correct translation of Matthew 6:13 is "Deliver us from the Evil One." At the back of this idea as it emerges in the New Testament there are certain influences.

(a) The Persian faith called Zoroastrianism sees the whole universe as a battle-ground between the god of the light and the god of the dark, between Ormuzd and Ahriman. That which settles a man's destiny is the side he chooses in this cosmic conflict. When the Jews were subject to the Persians they came into contact with that idea and it undoubtedly coloured their thinking.

(b) Basic to the Jewish faith is the thought of the two ages, the present age and the age to come. By the time of the Christian era, the Jews had come to think of the present age as incurably bad and destined for total destruction when the age to come dawned. It could fitly be said that the present age was under the power of the god of this world and at enmity with the true God.

(c) It has to be remembered that this idea of an evil and a hostile power is not so much a theological idea, as a fact of experience. If we regard it in a theological way we are up against serious difficulties. Where did that evil power come from in a universe created by God? What is its ultimate end? But if we regard it as a matter of experience, we all know how real the evil of the world is. Robert Louis Stevenson somewhere says, "You know the Caledonian Railway Station in Edinburgh? One cold, east windy morning I met Satan there."

Everyone knows the kind of experience of which Stevenson speaks. However difficult the idea of a power of evil may be theologically or philosophically, it is one which experience understands only too well. Those who cannot accept the good news of Christ are those who have so given themselves over to the evil of the world that they can no longer hear God's invitation. It is not that God has abandoned them; they by their own conduct have shut themselves off from him.

(iv) Paul has something to say about Jesus. The great thought that he drives home here is that in Jesus Christ we see what God is like. "He who has seen me," said Jesus, "has seen the Father." ( John 14:9). When Paul preached he did not say, "Look at me!" He said, "Look at Jesus Christ! and there you will see the glory of God come to earth in a form that a man can understand."

TRIBULATION AND TRIUMPH ( 2 Corinthians 4:7-15 )

4:7-15 But we have this treasure in earthen vessels, so that the power which surpasses all things may be seen to be of God and not of us. We are sore pressed at every point, but not hemmed in. We are at our wit's end, but never at our hope's end. We are persecuted by men, but never abandoned by God. We are knocked down, but not knocked out. In our bodies we have to run the same risk of death as Jesus Christ did, so that in our body the same life as Jesus lived may be clear for all to see. For all through our lives we are continually handed over to death for Jesus' sake, so that the life also which Jesus gives may be clear for all to see in our mortal flesh. The result is that death operates in us, but life operates in you. Because we have the same spirit of faith as appears in that passage of scripture where it stands written, "I have believed and therefore have I spoken," we, too, believe and therefore speak, for we know that he who raised up the Lord Jesus will raise us up also with Jesus, and will present us with you. Everything that happens to us is for your sake, so that grace may abound more and more, and so swell the thanksgiving which rises from many to the glory of God.

Paul begins this passage with the thought that it might well be that the privileges which a Christian enjoys might move him to pride. But life is designed to keep a man from pride. However great his Christian glory he is still a mortal man; still the victim of circumstances; still subject to the chances and the changes of human life; still a mortal body with all that body's weakness and pain. He is like a man with a precious treasure contained in an earthen vessel, which itself is weak and worthless. We talk a great deal about the power of man and about the vast forces which he now controls. But the real characteristic of man is not his power but his weakness. As Pascal said, "A drop of water or a breath of air can kill him."

We have already seen what a proud and glorious thing a triumph was for a Roman general. But there were two things designed to keep the general from pride. First, as he rode in the chariot with the crown held over his head, the populace not only shouted their applause but also, ever and again, they shouted, "Look behind you and remember you will die." Second, at the very end of the procession there came the conquering general's own soldiers, and they did two things as they marched. They sang songs in the general's praise, but they also shouted ribald jests and insults to keep him from too much pride.

Life has surrounded us with infirmity, although Christ has surrounded us with glory, so that we may remember that the infirmity is ours and the glory is God's, and recognize our own utter dependence on him.

Paul goes on to describe this Christian life, in which our infirmity is intermingled with God's glory, in a series of paradoxes.

(i) We are sore pressed at every point but not hemmed in. There are all kinds of pressure on us, but we are never in so tight a corner that there is no way out. It is characteristic of the Christian that, even if his body be confined in some difficult environment or some narrow circumstance, there is always an escape route for his spirit to the spaciousness of God.

Matthew Arnold writes of his meeting with a minister of Christ in the London slums.

"'Twas August and the fierce sun overhead

Smote on the squalid slums of Bethnal Green,

And the pale weaver, through his window seen

In Spitalfields, look'd thrice dispirited.

I met a preacher there I knew, and said:

'Ill and o'erwork'd, how fare you in this scene?'

'Bravely,' said he, 'for I of late have been

Much cheer'd with thoughts of Christ, the living bread'."

His body might be hemmed in in a slum but his soul reached out into the spaciousness of communion with Christ.

(ii) We are persecuted by men but never abandoned by God. One of the most notable things about the martyrs is that it was amidst their sorest times that they had their sweetest times with Christ. As Joan of Arc said when she was abandoned by those who should have stood by her, "It is better to be alone with God. His friendship will not fail me, nor his counsel, nor his love. In his strength, I will dare and dare and dare until I die." As the psalmist wrote, "When my father and my mother forsake me, then the Lord will take me up." ( Psalms 27:10). Nothing can alter the loyalty of God.

(iii) We are at our wit's end but never at our hope's end. There are times when the Christian does not know what is to be done, but even then he never doubts that something can be done. There are times when he cannot well see where life is going, but he never doubts that it is going somewhere. If he must "stoop into a dark, tremendous sea of cloud", he still knows that he will emerge. There are times when a Christian has to learn the hardest lesson of all, the very lesson which Jesus himself had to learn in Gethsemane--how to accept what he cannot understand and still to say, "God, Thou art love; I build my faith on that."

Francis Thompson wrote of the presence of Christ on the darkest days:

"But (when so sad thou canst not sadder)

Cry--and upon thy so sore loss

Shall shine the traffic of Jacob's ladder

Pitched betwixt heaven and Charing Cross.

Yea, in the night, my soul, my daughter,

Cry--clinging heaven by the hems;

And lo, Christ walking on the water

Not of Gennesaret but Thames."

A man may be at his wit's end but he can never be at his hope's end while he has the presence of Christ.

(iv) We are knocked down but not knocked out. The supreme characteristic of the Christian is not that he does not fall, but that every time he falls he rises again. It is not that he is never beaten, but he is never ultimately defeated. He may lose a battle, but he knows that in the end he can never lose the campaign. Browning in his Epilogue describes the gallant character:

"One who never turned his back but marched breast forward,

Never doubted clouds would break,

Never dreamed, though right were worsted, wrong would

triumph,

Held we fall to rise, are baffled to fight better,

Sleep to wake."

After he has stated the great paradoxes of the Christian life Paul goes on to give the secret of his own life, the reasons why he was able to do and to endure as he did.

(i) He was well aware that if a man would share the life of Christ he must share his risks, that if a man wished to live with Christ he must be ready to die with him. Paul knew and accepted the inexorable law of the Christian life--"No Cross, No Crown."

(ii) He faced everything in the memory of the power of God who raised Jesus Christ from the dead. He was able to speak with such courage and such disregard of personal safety because he believed that even if death took him, that God could and would also raise him up. He was certain that he could draw on a power which was sufficient for life and greater than death.

(iii) He bore everything in the conviction that through his sufferings and trials others were being led into the light and love of God. The great Boulder Dam scheme in America brought fertility to vast areas which had once been desert. In the making of it there were inevitably those who lost their lives. When the scheme was completed, a tablet was let into the wall of the dam bearing the names of the workmen who had died, and below stands the inscription: "These died that the desert might rejoice and blossom as the rose." Paul could go through what he did because he knew that it was not for nothing; he knew that it was to bring others to Christ. When a man has the conviction that what is happening to him is happening literally for Christ's sake he can face anything.

THE SECRET OF ENDURANCE ( 2 Corinthians 4:16-18 )

4:16-18 That is the reason why we do not grow weary. But if indeed our outward frame is wasting away, our inward self is renewed day by day, for the light affliction which at the moment we must endure produces for us in a way that cannot be exaggerated an eternal weight of glory, so long as we do not think of the things which are seen, but of the things which are unseen, for the things which are seen are passing, but the things which are unseen are eternal.

Here Paul sets out the secret of endurance.

(i) All through life it must happen that a man's bodily strength fades away, but all through life it ought to happen that a man's soul keeps growing. The sufferings which leave a man with a weakened body may be the very things which strengthen the sinews of his soul. It was the prayer of the poet, "Let me grow lovely growing old." From the physical point of view life may be a slow but inevitable slipping down the slope that leads to death. But from the spiritual point of view life is a climbing up the hill that leads to the presence of God. No man need fear the years, for they bring him nearer, not to death, but to God.

(ii) Paul was convinced that anything he had to suffer in this world would be as nothing compared with the glory he would enjoy in the next. He was certain that God would never be in any man's debt. Alistair Maclean, minister father of the author of H.M.S. Ulysses and the rest, tells of an old Highland woman who had to leave the clean air and the blue waters and the purple hills and live in the slum of a great city. She still lived close to God, and one day she said, "God will make it up to me, and I will see the flowers again."

In Christmas Eve Browning writes of the martyr whose story was set out "on the rude tablet overhead."

"I was born sickly, poor and mean,

A slave; no misery could screen

The holders of the pearl of price

From Caesar's envy,--therefore twice

I fought with beasts and three times saw

My children suffer by his law;

At last my own release was earned;

I was some time in being burned,

But at the close a Hand came through

The fire above my head, and drew

My soul to Christ, whom now I see.

Sergius, a brother, writes for me

This testimony on the wall--

For me, I have forgot it all."

Earth's suffering was forgotten in the glory of heaven.

It is a notable fact that in all the gospel story Jesus never foretold his death without foretelling his Resurrection. He who suffers for Christ will share his glory. God's own honour is pledged to that.

(iii) For that very reason, a man's eyes must be ever fixed, not on the things that are seen, but on the things that are unseen. The things that are seen, the things of this world, have their day and cease to be; the things that are unseen, the things of heaven, last forever.

There are two ways of looking at life. We can look at it as a slow but inexorable journey away from God. Wordsworth in his Ode on the Intimations of Immortality had the idea that when a child came into this world he had some memory of heaven which the years slowly took away from him.

"Trailing clouds of glory do we come,"

but,

"Shades of the prison house begin to close

About the growing boy."

And in the end the man is earthbound and heaven is forgotten. Thomas Hood wrote with wistful pathos:

"I remember, I remember

The fir-trees dark and high.

I used to think their slender spires

Were close against the sky.

It was a childish ignorance

But now 'tis little joy

To know, I'm farther off from heaven

Than when I was a boy."

If we think only of the things that are visible we are bound to see life that way. But there is another way. The writer to the Hebrews said of Moses: "He endured as seeing him who is invisible." ( Hebrews 11:27). Robert Louis Stevenson tells of an old byreman. Someone was sympathizing with him about his daily work amidst the muck of the byre and asking him how he could go on doing it day in and day out, and the old man answered, "He that has something ayont (beyond) need never weary."

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 4:2

we have renounced -- The word (ἀπειπάμεθα apeipametha, from ἀπὸ apo and εἶπον eipon, G550) properly means "to speak out". Here is seems to indicate that Paul has spoken out against such teachers that mishandle the word of God.

disgraceful, underhanded way. -- The Greek word most commonly means shame, or disgrace. The hidden things of shame here mean disgraceful conduct; clandestine and secret arts, which were in themselves shameful and disgraceful. - BN

hidden things ... craftiness ... deceitfully -- -- Rather than viewing this as Paul’s defense of himself from criticism imputing such devices to him by his enemies, it is preferable, as Kelcy did, to see this as Paul’s allusion "to such underhanded methods of certain false teachers at Corinth." - Coffman

craftiness -- refers to tricky and deceitful devices which no faithful preacher of the word of God may use. Paul indicates that the false teachers at Corinth uses such means as he would never use.

handling the word ... deceitfully -- No greater sin exists than that of perverting and polluting the word of God, whether by toning down its requirements, or adulterating it with purely secular teachings. Such a corruption of the word of God, according to Lenski, is "the most dastardly of all the dastardly deeds done in the world. - Coffman (2 Corinthians 2:17)

handling . . . deceitfully -- so "corrupt" or adulterate "the word of God" (2 Corinthians 2:17; compare 1 Thessalonians 2:3-4). - JFB

by the open statement of truth -- By clear and exhibition of the truth

to every man’s conscience -- Conscience it that faculty of the mind which distinguishes for himself what is right and wrong and which prompts one to chose a course. Paul appeals to man’s faculty of appreciating and acknowledging truth. John 8:9; Romans 2:15; 1 Corinthians 10:25, 1 Corinthians 10:27-29

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; see the note on 2 Corinthians 2:17. - BN

in the sight of God -- This seems to be an idiomatic phrase parallel to "God is my witness." Other Pauline texts also use this phrase in a similar way (cf. Galatians 1:20; 1 Timothy 5:21; 1 Timothy 6:13; 2 Timothy 2:14; 2 Timothy 4:1), also notice Paul’s oath formula in 2 Corinthians 1:23; 2 Corinthians 11:31; and 1 Thessalonians 2:5; 1 Thessalonians 2:10). - Utley

Gill's Exposition of the Whole Bible

But have renounced the hidden things of dishonesty,.... Or "shame"; this is a further account of the conduct of the first ministers of the Gospel, and very worthy of our imitation, and in which the apostle strikes at the different manner of behaviour in the false apostles: this may respect both doctrine and practice; they abhorred and rejected everything that was scandalous and reproachful to the Gospel of Christ; in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they had their conversation in the world; they were open and above board, both in principle and practice; the same men in public, as in private; they used no art to cover their doctrines, or hide their conversations; everything of this kind was detestable to them; whereas the false teachers took a great deal of pains to colour over both their sentiments and their lives; and "a shame it was to speak of the things that were done of them in secret", Ephesians 5:12. Moreover, they were

not walking in craftiness; they used no sly and artful methods to please men, to gain applause from them, or make merchandise of them; they did not lie in wait to deceive, watching an opportunity to work upon credulous and incautious minds; they did not, by good words and fair speeches, deceive the hearts of the simple; nor put on different forms, or make different appearances, in order to suit themselves to the different tempers and tastes of men, as did the false apostles:

not handling the word of God deceitfully. They did not corrupt it with human doctrines, or mix and blend it with philosophy, and vain deceit; they did not wrest the Scriptures to serve any carnal or worldly purpose; nor did they accommodate them to the lusts and passions of men; or conceal any part of truth, or keep back any thing which might be profitable to the churches:

but by the manifestation of the truth, commending themselves to every man's conscience in the sight of God; that is, they with all plainness and evidence clearly preached the truth as it is in Jesus, presenting it to, and pressing it upon the consciences of men; where they left it, and to which they could appeal; and all this they did, in the sight and presence of the omniscient God, to whom they knew they must give an account of themselves and their ministry.

Light of Israel Bible Commentary

Therefore, since through God's mercy we have this ministry, we do not lose heart. 2 Corinthians 4:1

Paul was involved in a great task, that of introducing the whole Gentile world to the glorious gospel of Christ. Barclay compares it to other great tasks, particularly the one given to Handel as he composed the Messiah. He worked feverishly for twenty-two days, scarcely stopping to eat or sleep. Barclay says, "A great task brings its own strength with it."<footnote>Barclay, Barclay's Daily Study Bible, Commentary on 2 Corinthians, vs. 4:1-6.</footnote>

In all his difficulty, tribulation and opposition, Paul did not lose heart. The Greek word for losing heart is ekkakoumen, and it means to give in to evil, to fail in courage, to be faint hearted or to be a coward.<footnote>Robertson, Robertson's Word Pictures of the New Testament, Commentary on Second Corinthians, v. 4:1.</footnote> Rather than giving in, Paul became a very humble hero of the faith. He succeeded marvelously in the great task assigned to him. The apostle always knew that his success was due to the mercy of God. So it was not in any sense due to his own ability or effort. Mercy may be simply defined as "the undeserved favor given by God."<footnote>Lowery, 2 Corinthians, The Bible Knowledge Word Study, p. 338.</footnote>

"Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone's conscience in the sight of God" (4:2). I like the New Living Translation here which says, "We reject all shameful deeds and underhanded methods. We don't try to trick anyone or distort the word of God. We tell the truth before God, and all who are honest know this."

Although it is unthinkable for us today, Paul had obviously been accused of all these deceitful and underhanded things. Comfort says, "Paul was facing a church in revolt…"<footnote>Barker & Kohlenberger, Zondervan NIV Bible Commentary, Vol. 2, p. 672.</footnote> The false Jewish apostles had done everything possible to attack the character and methods of Paul, and the new converts at Corinth had somehow believed them. Paul could have used underhanded methods and trickery to win back the church. There were no doubt plenty of such things around in those early days. However, he flatly refused to use any of these shameful ways.

I think today that there are not so many preachers who can say the same thing. There is a considerable amount of deceit in many of today's popular ministries. Pastors water-down the gospel and attempt to have "user-friendly" churches so that the crowds will continue to come. They do not dare to preach on many of the needed but controversial doctrines that would turn-off today's crowds.

There is much trickery in our day. Stedman tells of a California pastor who vowed he would preach from the church belfry if he could get a certain number of people to attend his Sunday School. The goal was met and the preacher did actually preach from the belfry. Stedman calls it simply a case of bribery, of getting people to come to church for superficial reasons.<footnote>Stedman, Simple Christianity,2 Corinthians, vs. 4:1-6.</footnote> The cases of bribery and trickery today are really too numerous for us to mention.

The truth is that the Bible, the word of God, has a great attraction of its own when it is preached clearly and honestly. Nothing need be added. The conscience of faithful people will awaken within them and they will respond to the voice of God.<footnote>Meyer, F.B. Meyer's "Through The Bible' Commentary," Commentary on 2 Corinthians, vs. 4:1-6.</footnote> Bruce adds, "There is no 'veil' in the new covenant, as there was in the old: everything is open and above board where the gospel is concerned, and everything must be open and above board where its preachers are concerned."<footnote>Bruce, The New Century Bible Commentary, I & II Corinthians, p. 195.</footnote>

We do not want to move on without looking at a couple of the Greek words used in this verse. There is the Greek word for deception (panourgiāi), which has the meaning of being clever, cunning or deceitful. Then there is the Greek word for distort (doulontes), which has the original meaning of diluting gold or wine.<footnote>Robertson, Robertson's Word Pictures of the New Testament, Commentary on Second Corinthians, v. 4:2.</footnote> As we have mentioned, there are a lot of preachers who dilute or adulterate the word of God in order to keep their crowds (cf. 2 Peter 3:16). Godby calls all this "priestcraft" and he notes that it is one of the devil's best and most successful inventions.<footnote>Godbey, William Godbey's Commentary on the New Testament, Commentary on 2 Corinthians, v: 4:2.</footnote>

Henry's Complete Commentary on the Bible

      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 (2 Corinthians 4:1; 2 Corinthians 4:1) 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 (Romans 1:5), 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 Timothy 1:12), 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, 1 Corinthians 15:10; 1 Corinthians 15:10. 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 (2 Corinthians 4:2; 2 Corinthians 4:2) 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, 2 Corinthians 4:3; 2 Corinthians 4:3. Christ came to save that which was lost (Matthew 17:11), 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,2 Corinthians 4:4; 2 Corinthians 4:4. 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, 2 Corinthians 4:5; 2 Corinthians 4:5. 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,Galatians 1:10. 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,2 Corinthians 4:6; 2 Corinthians 4:6. 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,Ephesians 5:8. 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, Judges 7:16. 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.

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; 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. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "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. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 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."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; 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. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. 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; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 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."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "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. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.