7But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8we are afflicted in every way, but not crushed; perplexed, but not despairing; 9persecuted, but not forsaken; struck down, but not destroyed; 10always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11For we who live are constantly being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12So death works in us, but life in you.

      13But having the same spirit of faith, according to what is written, “I BELIEVED, THEREFORE I SPOKE,” we also believe, therefore we also speak, 14knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you. 15For all things are for your sakes, so that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God.

      16Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18while 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.

Parallel Verses

New American Standard Bible (©1995)
For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake.

GOD'S WORD® Translation (©1995)
Our message is not about ourselves. It is about Jesus Christ as the Lord. We are your servants for his sake.

King James Bible
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

Douay-Rheims Bible
For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Jesus.

Darby Bible Translation
For we do not preach ourselves, but Christ Jesus Lord, and ourselves your bondmen for Jesus' sake.

English Revised Version
For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.

Webster's Bible Translation
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

Weymouth New Testament

World English Bible
For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake;

Young's Literal Translation
for not ourselves do we preach, but Christ Jesus -- Lord, and ourselves your servants because of Jesus;

Cross References

1 Corinthians 4:15 For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

1 Corinthians 9:19 For though I am free from all men, I have made myself a slave to all, so that I may win more.

2 Corinthians 1:24 Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm.

1 Thessalonians 2:6 nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

In this chapter we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy in declared (v. 1), their sincerity is vouched (v. 2), an objection is obviated (v. 3, 4), and their integrity proved (v. 5-7). II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (v. 8-12), and what it was that kept them from sinking and fainting under them (v. 13 to the end).

Verses 1-7

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

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

II. An objection is obviated, which might be thus formed: "If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hear it?" To which the apostle answers, by showing that this was not the fault of the gospel, nor of the preachers thereof. But the true reasons of this are, 1. Those are lost souls to whom the gospel is hid, or is ineffectual, v. 3. Christ came to save that which was lost (Mt. 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, v. 4. They are under the influence and power of the devil, who is here called the god of this world, and elsewhere the prince of this world, because of the great interest he has in this world, the homage that is paid to him by multitudes in this world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince of darkness, and ruler of the darkness of this world, so he darkens the understandings of men, and increases their prejudices, and supports his interest by keeping them in the dark, blinding their minds with ignorance, and error, and prejudices, that they should not behold the light of the glorious gospel of Christ, who is the image of God. Observe, (1.) Christ's design by his gospel is to make a glorious discovery of God to the minds of men. Thus, as the image of God, he demonstrates the power and wisdom of God, and the grace and mercy of God for their salvation. But, (2.) The design of the devil is to keep men in ignorance; and, when he cannot keep the light of the gospel out of the world, he makes it his great business to keep it out of the hearts of men.

III. A proof of their integrity is given, v. 5. They made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles' preaching: they did not give their own notions and private opinions, nor their passions and prejudices, for the word and will of God; nor did they seek themselves, to advance their own secular interest or glory. But they preached Christ Jesus the Lord; and thus it did become them and behove them to do, as being Christ's servants. Their business was to make their Master known to the world as the Messiah, or the Christ of God, and as Jesus, the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in preaching Christ we preach all we should preach. "As to ourselves," says the apostle, "we preach, or declare, that we are your servants for Jesus' sake." This was no compliment, but a real profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest, and that for Jesus' sake; not for their own sake or their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, lording it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit implied in becoming the servants of the humours or the lusts of men; if they should thus seek to please men, they would not be the servants of Christ, Gal. 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, v. 6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph. 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, Jud. 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.

Calvin's Commentary

1. Therefore seeing we have this ministry, as we have received mercy, we faint not;

1. Quamobrem habentes ministerium hoc, sicuti misericordiam sumus consequuti, non deficimus,

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

2. Sed reiicimus latebras dedecoris, non ambulantes in astutia, neque dolo tractantes sermonem Dei: sed manifestatione veritatis commendantes nos apud omnem conscientiam hominum coram Deo.

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

3. Si autem velatum est Evangelium nostrum: in iis qui pereunt velatum est.

4. In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

4. Quibus deus saeculi hujus excoecavit sensus: nempe infidelibus, ut ne illis resplendeat claritas Evangelii glori? Christi, qui est imago Dei invisibilis.

5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

5. Non enim nosmet ipsos praedicamus, sed Iesum Christum Dominum; nos veto servos vestros propter Iesum.

6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

6. Quoniam Deus qui iussit e tenebris lumen splendescere, idem illuxit in cordibus nostris ad illuminationem cognitionis glori? Dei in facie Iesu Christi.

1. Having this ministry. He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to the dignity of the gospel. As, therefore, he has been treating of the nature of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such. "Having," says he, "this ministry" -- that ministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making the mercy of God the reason of his Apostleship, than if he had attributed it to the grace of God. We faint not [423] that is, we are not deficient in our duty, [424] so as not to discharge it with fidelity.

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

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

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

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

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

3. But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge the power of his gospel, and warns them that this is a token of reprobation and ruin. "Should any one affirm that he does not perceive that manifestation of Christ of which I boast, he clearly shows himself, by this very token, to be a reprobate, [433] for my sincerity in the work of instructing [434] is clearly and distinctly perceived by all that have eyes. Those, therefore, from whom it is hid, must be blind, and destitute of all rational understanding." The sum is this -- that the blindness of unbelievers detracts nothing from the clearness of his gospel; for the sun is not less resplendent, that the blind do not perceive his light. [435]

But some one will say that this applies equally to the law, for in itself it is a lamp [436] to guide our feet, (Psalm 119:105,) enlightens the eyes, (Psalm 19:8,) etc., and is hid only from those that perish. I answer that, when Christ is included in the law, the sun shines forth through the midst of the clouds, so that men have light enough for their use; but when Christ is disjoined from it, there is nothing left but darkness, or a false appearance of light, that dazzles men's eyes instead of assisting them. It is, however, a token of great confidence, that he ventures to regard as reprobates all that reject his doctrine. It is befitting, however, that all that would be looked upon as ministers of God's word should be endued with the like confidence, that with a fearless confidence they may unhesitatingly summon all the adversaries of their doctrine to the judgment-seat of God, that they may bring thence a sure condemnation.

4. Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. "They do not see," says he, "the sun at mid-day, because the devil has blinded their understandings." No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ's true divinity, while they at the same time confessed him to be God, twists the text in this way -- "God hath blinded the understandings of this world." In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans their two first principles. [437] What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans.

We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul's words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul's meaning. But what occasion was there for this? For the subterfuge of the Arians was childish -- that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere, many are called gods, (1 Corinthians 8:5;) but David, on the other hand, sings forth -- the gods of the nations are demons. [438] (Psalm 96:5.) When, therefore, the devil is called the god of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called the prince of this world. (John 14:30.) [439]

There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, [440] that Christ's divine essence is no more proved from his having the appellation God applied to him, than Satan's is proved from its being applied to him, a cavil of this nature is easily refuted; for Christ is called God without any addition, [441] nay, he is called God blessed for ever. (Romans 9:5.) He is said to be that God who was

in the beginning, before the creation of the world. (John 1:1-3.)

The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt. [442] The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting the term, as respecting the power. As the power of blinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God's control -- as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God's benefits for our salvation, so the former execute his wrath. Hence good angels are called powers and principalities, (Ephesians 3:10,) but it is simply because they exercise the power given them by God. For the same reason Satan is the prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God. An evil spirit from God came upon Saul. (1 Samuel 16:14.) Again, chastisements through means of evil angels. (Psalm 78:49.)

With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but the power is not alike, nor is the manner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satan blinds men, [443] not merely with God's permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, (1 Kings 22:21,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be a

lying spirit in the mouth of all his prophets. (1 Kings 22:22.)

Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to a reprobate mind, (Romans 1:28,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul's meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil, [444] than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, (2 Corinthians 4:3,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief.

Lest the light of the glorious gospel of Christ should shine upon them. This serves to confirm what he had said -- that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. "For nothing," says he, "appears in it but Christ, and that not obscurely, but so as to shine forth clearly." He adds, that Christ is the image of God, by which he intimates that they were utterly devoid of the knowledge of God, in accordance with that statement --

He that knoweth not me knoweth not my Father. (John 14:7.)

This then is the reason, why he pronounced so severe a sentence upon those that had doubts as to his Apostleship -- because they did not behold Christ, who might there be distinctly beheld. It is doubtful whether he employed the expression, the gospel of the glory of Christ, as meaning the glorious gospel, agreeably to the Hebrew idiom; or whether he means by it -- the gospel, in which Christ's glory shone forth. The second of these meanings I rather prefer, as having in it more completeness.

When, however, Christ is called the image of the invisible God, this is not meant merely of his essence, as being the "co-essential of the Father," as they speak, [445] but rather has a reference to us, because he represents the Father to us. The Father himself is represented as invisible, because he is in himself not apprehended by the human understanding. He exhibits himself, however, to us by his Son, and makes himself in a manner visible. [446] I state this, because the ancients, having been greatly incensed against the Arians, insisted more than was befitting on this point -- how it is that the Son is inwardly the image of the Father by a secret unity of essence, while they passed over what is mainly for edification -- in what respects he is the image of God to us, when he manifests to us what had otherwise been hid in him. Hence the term image has a reference to us, as we shall see again presently [447] The epithet invisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous. [448]

5. For we preach not ourselves Some make this to be an instance of Zeugma, [449] in this manner: We preach not ourselves to be lords, but God's only Son, whom the Father has set over all things, to be the one Lord. [450] I do not, indeed, find fault with that interpretation, but as the expression is more emphatic (emphatikotera) and has a more extensive signification, [451] when it is said, that one preaches himself. I am more inclined to retain this interpretation, especially as it is almost unanimously approved of. For there are other ways in which men preach themselves, than by arrogating to themselves dominion, as for example, when they aim at show, rather than at edification -- when they are desirous in any way to have distinction -- when, farther, they make gain of the gospel. Ambition, therefore, and avarice, and similar vices in a minister, taint the purity of his doctrine, so that Christ has not there the exclusive distinction. Hence, he that would preach Christ alone, must of necessity forget himself.

And ourselves your servants. Lest any one should mutter out the objection--"But in the mean time you say many things respecting yourself," he answers, that he desires nothing farther, than that he should be their servant. "Whatever things I declare respecting myself (so loftily, and boastfully, in your opinion) have this object in view -- that I may in Christ serve you advantageously." It follows, that the Corinthians are excessively proud and ungrateful, if they reject this condition. Nay more, it follows, that they had been previously of a corrupt judgment, inasmuch as they had not perceived his holy affection.

Here, however, all pastors of the Church are admonished as to their state and condition, for by whatever title of honor they may be distinguished, they are nothing more than the servants of believers, and unquestionably, they cannot serve Christ, without serving his Church at the same time. An honorable servitude, it is true, this is, and superior to any principality, [452] but still it is a servitude, so that Christ alone may be elevated to distinction -- not encumbered by the shadow of a single rival [453] Hence it is the part of a good pastor, not merely to keep aloof from all desire of domineering, but to regard it as the highest pitch of honor, at which he aspires -- that he may serve the people of God. It is the duty of the people, on the other hand, to esteem the servants of Christ first of all on the ground of the dignity of their Master, and then farther on account of the dignity and excellence of their office, that they may not despise those, whom the Lord has placed in so illustrious a station.

6. God who commanded light to shine out of darkness. I see that this passage may be explained in four different ways. In the first place thus: "God has commanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own nature darkness, He has brought forward the light of His gospel into the world." Secondly, thus: "God has made the light of the gospel to take the place of the law, which was wrapt up in dark shadows, and thus, He has brought light out of darkness." Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle's intention. The third exposition is that of Ambrose: "When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel." The fourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: "God, who by his word created light, drawing it, as it were, out of the darkness [454] -- that same Being has now enlightened us in a spiritual manner, when we were buried in darkness." This transition, [455] from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one, [456] however, is not unsuitable. Let every one follow his own judgment.

Hath shined in our hearts. He speaks of a twofold illumination, which must be carefully observed -- the one is that of the gospel, the other is secret, taking place in our hearts. [457] For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel.

In the face of Jesus Christ. In the same sense in which he had previously said that Christ is the image of the Father, (2 Corinthians 4:4) he now says, that the glory of God is manifested to us in his face. Here we have a remarkable passage, from which we learn that God is not to be sought out (Job 11:7) in His unsearchable height,

(for He dwells in light that is inaccessible, 1 Timothy 6:16,)

but is to be known by us, in so far as He manifests himself in Christ. Hence, whatever men desire to know respecting God, apart from Christ, is evanescent, for they wander out of the way. True, indeed, God in Christ appears in the first instance to be mean, but he appears at length to be glorious in the view of those, who hold on, so as to come from the cross to the resurrection. [458] Again we see, that in the word person [459] there is a reference made to us, [460] because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence.

Footnotes:

[423] Instead of ouk ekkakoumen, we faint not, enkakoumen, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading, the whole verse may be read thus -- Wherefore, as we have obtained mercy, or been graciously entrusted, eleethemen, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty." -- Dr. A. Clarke. -- Ed.

[424] "Nous n'omettons rien de ce qui est de nostre office;" -- "We do not omit any thing of what belongs to our office."

[425] "Sa droiture et syncerite;" -- "His own uprightness and sincerity."

[426] "Ne pouuoyent pas estre excellens et en estime;" -- "Could not be eminent, and be held in estimation."

[427] "Ces couleurs fausses, et ces desguisemens;" -- "Those false colors, and those disguises."

[428] "Les faux apostres;" -- "The false apostles."

[429] "Enuers les gens simples, et qui ne scauent pas iuger des choses;" -- "Among simple people, and those that do not know how to judge of things."

[430] The verb doloun is applied by Lucian (in Hermot. 59) to vintners adulterating wine, in which sense it is synonymous with kapeleuein, made use of by Paul in 2 Corinthians 2:17. Beza's rendering of the clause exactly corresponds with the one to which Calvin gives the preference -- "Neque falsantes sermonem Dei;" -- "Nor falsifying the word of God." Tyndale (1534) renders the clause thus -- "Nether corrupte we the worde of God." The rendering in the Rheims version (1582) is -- "Nor adulterating the word of God." -- Ed.

[431] "Et frippiers;" -- "And brokers."

[432] "Fardee et desguisee;" -- "Painted and disguised"

[433] "Il ne pourra mieux monstrer signe de sa reprobation, que par la;" -- "He could not give a clearer evidence of his reprobation than this."

[434] "La syncerite et droiture que ie tien a enseigner;" -- "The sincerity and uprightness that I maintain in teaching."

[435] See Calvin on Corinthians, [28]vol.1, p. 116. -- Ed

[436] "Vne lanterne ardente;" -- "A lantern burning."

[437] The Manicheans, so called from Manes their founder, held the doctrine of two first principles, a good and an evil, thinking to account in this way for the origin of evil. See Calvin's Institutes, volume 1--- Ed.

[438] "Les dieux des Gentils sont diables;" -- "The gods of the Gentiles are devils." Calvin here, as in many other instances, quotes according to the sense, not according to the words. The passage referred to is rendered by Calvin -- "All the gods of the nations are vanities," ("ou, idoles," "or idols,") the Hebrew word being, as he notices, 'lylym, (elilim,) mere nothings, (1 Corinthians 8:4,) instead of 'lhym, (elohim,) gods. (See Calvin on the Psalms, [29]vol. 4, pp. 50, 51.) There can be no doubt that Calvin, in quoting this passage here, has an eye to what is stated by Paul in 1 Corinthians 10:20. -- Ed.

[439] Calvin, when commenting on the passage referred to, remarks, that "the devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God's permission, he exercises his tyranny over the world." -- Calvin on John, [30]volume 2.--- Ed.

[440] "Tant qu'ils voudront;" -- "As much as they please"

[441] Calvin obviously means by this clause -- without anything being added having a tendency to qualify or limit the appellation. In accordance with this he says in the Institutes, (volume 1,) that the "title," God, "is not conferred on any man without some addition, as when it is said that Moses would be a god to Pharaoh." (Exodus 7:1.) -- Ed.

[442] A variety of animals, besides the dog, were worshipped by the Egyptians, and even some vegetable substances, growing in their gardens, were adored by them as deities! Calvin, when commenting on 1 Corinthians 8:5, speaks of the Egyptians as having rendered divine homage to "the ox, the serpent, the cat, the onion, the garlic." -- Calvin on Corinthians, [31]vol. 1, p. 277. -- Ed.

[443] "Les reprouuez;" -- "The reprobate."

[444] "The god of this world. O that we could consider this, according to what it doth import and carry in it of horror and detestableness! It is a thing that we do not yet believe, that a world inhabited by reasonable creatures, God's own offspring, is universally fallen into a confederacy and combination with another god, with an enemy -- god, an adversary -- god, against the living and true God! Men have changed their God. And what a fearful choice have they made! Fallen into a league with those wicked creatures that were weary of his government before, and that were, thereupon, thrown down into an abyss of darkness, and bound up in the chains thereof, unto the judgment of the great day. But doth the Scripture say this in vain? or hath it not a meaning when it calls the devil the god of this world? O with what amazement should it strike our hearts, to think that so it is, that the whole order of creatures is gone off from God, and fallen into a confederacy with the devil and his angels, against their rightful sovereign Lord." -- Howe's Works. (London, 1834.) p. 1206. -- Ed.

[445] Calvin manifestly refers to an expression made use of by the Council of Nice, A.D. 325, to express unity of essence in the first and second persons of the Trinity, the Son having been declared to be homoousis to Patri -- co-essential with the Father. "It had been used in the same sense by some writers before the meeting of the Council. It is remarkable, however, that it had been rejected by the Council of Antioch, A.D. 263, on account of the inference which Paul of Samosata pretended to draw from it, namely, that if Christ and the Spirit were consubstantial with the Father, it followed that there were three substances -- one prior and two posterior -- derived from it. To guard against this inference, the Council declared that the Son was not homoousios to Patri (consubstantial with the Father.) "Paul" (of Samosata) "seems to have explained the term as signifying specific, or of the same species; and it is certain that this sense had sometimes been given to it. Thus Aristotle calls the stars homoousia meaning that they were all of the same nature. But in the creed of Nice it is expressive of unity of essence, and was adopted, after considerable discussion, as proper to be opposed to the Arians, who affirmed that the essence of the Son was different and separate from the Father." -- Dick's Theology, volume 2. The reader will also find the same expression largely treated of by Calvin in the Institutes, volume 1--- 1. See also Institutes, volume 2, and Calvin on John, [32]vol. 1, p. 417. -- Ed.

[446] "Christ is the image of God, as a child is the image of his father; not in regard of the individual property which the Father hath distinct from the child, and the child from the father, but in respect of the same substance and nature, derived from the father by generation. Christ is here called the image of God, (2 Corinthians 4:4,) not so much,' saith Calvin, in relation to God, as the Father is the exemplar of his beauty and excellency, as in relation to us, as he represents the Father to us in the perfections of his nature, as they respect us and our welfare, and renders him visible to the eyes of our minds." -- Charnock's Works, (Lond. 1684,) volume 2, p. 476. -- Ed.

[447] See on [33]verse 6.

[448] Three manuscripts (as stated by Poole in his Synopsis) have aoratou (invisible,) but it is generally believed to have been an interpolation from Colossians 1:15. -- Ed.

[449] Zeugma is a figure of speech, in which two subjects are used jointly (the term being derived from xeuenumi to join) with the same predicate, which strictly belongs only to one. -- Ed.

[450] "Auquel le Pere a baill? superintendance sur toutes choses;" -- "To whom the Father has given superintendence over all things."

[451] "Comme ainsi soit que la facon de parler est de plus grand poids, et s'estend plus loin;" -- "As it is a form of expression that has greater weight, and is more extensive."

[452] "Plus heureuse que toutes les principautez du monde;" -- "Happier than all the principalities of the world."

[453] "N'estant nullement empesch? par l'ombre de quelque autre qui luy seroit donne pour compagnon;" -- "In no degree hindered by the shadow of any other, that might be given him as a companion."

[454] "Du profond des tenebres;" -- "Out of the depth of darkness."

[455] Anagoge. The Reader will find in the Harmony ([34]vol. 1, p. 436, n. 1,) a lucid view of the import of the word anagoge, or rather anagoge as employed, on the one hand, by "divines of the allegorizing school," and on the other by Calvin, whose reverence for the inspired oracles would not permit him to give way to mere fancy in the interpretation of them, even in a single instance. -- Ed.

[456] "La troisieme exposition;" -- "The third exposition."

[457] "Interieurement en nos coeurs;" -- "Inwardly in our hearts."

[458] "Ceux, qui ont la patience de venir de la croix ... la resurrection;" -- "Those, who have the patience to come from the cross to the resurrection."

[459] The original expression is prosopo 'Iesou Christou -- in the person of Jesus Christ. -- Ed.

[460] "Ce qui est dit de Dieu, c'est pour le regard de nous;" -- "What is said respecting God, is in relation to us."

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Looking at the Unseen
'While we look not at the things which are seen, but at the things which are not seen.'--2 COR. iv. 18. Men may be said to be divided into two classes, materialists and idealists, in the widest sense of those two words. The mass care for, and are occupied by, and regard as really solid good, those goods which can be touched and enjoyed by sense. The minority--students, thinkers, men of ideas, moralists, and the like--believe in, and care for, impalpable spiritual riches. Everybody admits that the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Heart of the Gospel
Let me give you a parable. In the days of Nero there was great shortness of food in the city of Rome, although there was abundance of corn to be purchased at Alexandria. A certain man who owned a vessel went down to the sea coast, and there he noticed many hungry people straining their eyes toward the sea, watching for the vessels that were to come from Egypt with corn. When these vessels came to the shore, one by one, the poor people wrung their hands in bitter disappointment, for on board the galleys …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

In the Bitter Cold of Winter the Trees Stand Bare of Leaves...
1. In the bitter cold of winter the trees stand bare of leaves, and it seems as if their life, too, had departed for ever, yet in the spring time they put forth new leaves and beautiful flowers, and the fruit begins to show itself. So was it with Me in My crucifixion and resurrection, and so it is with my faithful cross-bearers (2 Cor. iv.8-11; vi.4-10). Though they seem to be crushed and dead beneath their cross they still put forth the beautiful flowers and glorious fruits of eternal life which …
Sadhu Sundar Singh—At The Master's Feet

Clairvoyance
"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."--2 COR. iv. 18. "Everything that is, is double."--Hermes Trismegistus. "LOOK not at the things which are seen." How can we look not at the things which are seen? If they are seen, how can we help looking at them? "Look at the things which are not seen." How can we look at things which are not seen? Has religion some magic wishing-cap, …
Henry Drummond—The Ideal Life

Conclusion.
NEBICULA est; transibit,"--"It is a little cloud; it will pass away." This was said first, I believe, by Athanasius, of Julian the Apostate who, after a short reign of intense hostility to Christianity, perished with his work, "leaving no wreck behind."[97]97 The same may be applied to all the recent attempts to undermine the faith of humanity in the person of its divine Lord and Saviour. The clouds, great and small, pass away; the sun continues to shine: darkness has its hour; the light is eternal. …
Philip Schaff—The Person of Christ

Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof. …
Lewis Bayly—The Practice of Piety

Out of the Depths
Heinrich Suso 2 Cor. iv. 17 "O Father! not my will, but Thine be done!" Thus with my lips I say; Yet lags the heart, the while the lips would run-- My heart, it sayeth "Nay." "Be comforted, O child of My delight, Though yet thy heart complain; For I would have thee suffer when I smite, Or pain would not be [g]ain. "Were it a chastening if it were not grief? Yet for a moment tears-- Then glows the spring where fell the yellow leaf, Of Heaven's eternal years. "For sorrow is the sorrow of an hour, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Light of a Stone Most Precious
P. G. 2 Cor. iv. 6, 7 God in heaven hath a treasure, Riches none may count or tell; Hath a deep eternal pleasure, Christ, the Son He loveth well. God hath here on earth a treasure, None but He its price may know-- Deep unfathomable pleasure, Christ revealed in saints below. Christ, the light that fills the heavens Shining forth on earth beneath, Through His Spirit freely given Light of life midst shades of death; Down from heaven's unclouded glory God Himself the treasure brought, Closing thus …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Council of Nicæa.
An ecumenical council was a new experiment. Local councils had long since grown to be a recognised organ of the Church both for legislation and for judicial proceedings. But no precedent as yet prescribed, no ecclesiastical law or theological principle had as yet enthroned, the General Council' as the supreme expression of the Church's mind. Constantine had already referred the case of the Donatists first to a select council at Rome under bishop Miltiades, then to what Augustine (Ep. 43) has been …
Athanasius—Select Works and Letters or Athanasius

Condemned to Die
During Paul's final trial before Nero, the emperor had been so strongly impressed with the force of the apostle's words that he deferred the decision of the case, neither acquitting nor condemning the accused servant of God. But the emperor's malice against Paul soon returned. Exasperated by his inability to check the spread of the Christian religion, even in the imperial household, he determined that as soon as a plausible pretext could be found, the apostle should be put to death. Not long afterward …
Ellen Gould White—The Acts of the Apostles

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the …
John Bunyan—The Works of John Bunyan Volumes 1-3

Preaching (ii. ).
For Thy sake, beloved Lord, I will labour in Thy Word; On the knees, in patient prayer; At the desk, with studious care; In the pulpit, seeking still There to utter all Thy will. I pursue the subject of attractive preaching, taking still the word attractive in its worthiest sense, and again laying stress on the necessity of attractiveness of the right sort. We have looked a little already at some of the external requisites to this end; now let us approach some which have to do with matter more …
Handley C. G. Moule—To My Younger Brethren

Fourth Sunday after Trinity Consolation in Suffering, and Patience.
Text: Romans 8, 18-22. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creature waiteth for the revealing of the sons of God. 20 For the creation was subjected to vanity not of its own will, but by reason of him who subjected it, in hope 21 that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. …
Martin Luther—Epistle Sermons, Vol. III

Religious Joy.
"And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord."--Luke ii. 10, 11. There are two principal lessons which we are taught on the great Festival which we this day celebrate, lowliness and joy. This surely is a day, of all others, in which is set before us the heavenly excellence and the acceptableness in God's sight of that state which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Patience of Man, which is Right and Laudable and Worthy of the Name...
2. The patience of man, which is right and laudable and worthy of the name of virtue, is understood to be that by which we tolerate evil things with an even mind, that we may not with a mind uneven desert good things, through which we may arrive at better. Wherefore the impatient, while they will not suffer ills, effect not a deliverance from ills, but only the suffering of heavier ills. Whereas the patient who choose rather by not committing to bear, than by not bearing to commit, evil, both make …
St. Augustine—On Patience

Edwards -- Spiritual Light
Jonathan Edwards, the New England divine and metaphysician, was born at East Windsor, Connecticut, in 1703. He was graduated early from Yale College, where he had given much attention to philosophy, became tutor of his college, and at nineteen began to preach. His voice and manner did not lend themselves readily to pulpit oratory, but his clear, logical, and intense presentation of the truth produced a profound and permanent effect upon his hearers. He wrote what were considered the most important …
Grenville Kleiser—The world's great sermons, Volume 3

Faith in General.
"Through faith; and that not of yourselves, it is the gift of God."--Ephes. ii. 8. When the judicial act of the Triune God, justification, is announced to the conscience, faith begins to be active and expresses itself in works. This leads us to call the attention of our readers to the work of the Holy Spirit, which consists in the imparting of faith. We are saved through faith; and that faith is not of ourselves, it is the gift of God. It is very specially a gift of the Triune God, by a peculiar …
Abraham Kuyper—The Work of the Holy Spirit

Concerning Christian Liberty
CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write, …
Martin Luther—First Principles of the Reformation

Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity.

He Severely Reproves Abaelard for Scrutinizing Rashly and Impiously, and Extenuating the Power Of, the Secret Things of God.
He severely reproves Abaelard for scrutinizing rashly and impiously, and extenuating the power of, the secret things of God. 17. This is the righteousness of man in the blood of the Redeemer: which this son of perdition, by his scoffs and insinuations, is attempting to render vain; so much so, that he thinks and argues that the whole fact that the Lord of Glory emptied Himself, that He was made lower than the angels, that He was born of a woman, that He lived in the world, that He made trial of our …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Enmity Between Man and Satan
"I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Genesis 3:15. The divine sentence pronounced against Satan after the fall of man was also a prophecy, embracing all the ages to the close of time and foreshadowing the great conflict to engage all the races of men who should live upon the earth. God declares: "I will put enmity." This enmity is not naturally entertained. When man transgressed the divine law, …
Ellen Gould White—The Great Controversy

The Coming of a Deliverer
Through the long centuries of "trouble and darkness" and "dimness of anguish" (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave. The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared …
Ellen Gould White—The Story of Prophets and Kings

Strength and Indwelling.
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of Whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that …
W. H. Griffith Thomas—The Prayers of St. Paul