Don Smith
Therefore seeing we have this ministry, as we have received mercy, we faint not (2 Cor. 4:1).
As in the previous chapter referring to the New Testament as the ministration of righteousness and the ministration of the spirit, so here, Paul refers to the same law as “this ministry.” It is that ministry he had received of God, and in this appointment and all the tribulations and persecutions that come with it, Paul says he will not faint, or shrink in fear from the duties this ministry demands, nor in fear by false accusations and provocations.
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 (v. 2).
Paul continues that in contrast to fainting under the pressure of false accusations, he rather “renounced the hidden things of dishonesty.” He would not walk in craftiness nor handle the word of God deceitfully—“handling the word of God deceitfully” is directly related to corrupting the word of God, as Paul had previously made reference to those Judaizing teachers having done so (2:17). Also, in contrast to walking in craftiness or handling the word of God deceitfully, Paul states that “by the manifestation” (or clear display to the mind) “of the truth,” he has commended (or exhibited/shown) himself to “every man’s conscience” (or faculty of reasoning right versus wrong). That states his full confidence that his conduct among all refutes and defeats all these false accusations. Further, the ultimate importance is that, regardless of who this was in the sight of (in reference to mortal man), his honest and good conduct was “in the sight of God.”
But if our gospel be hid, it is hid to them that are lost: 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 (v. 3-4).
To some people, the gospel will be hidden due to their own willful condition. They are lost (literally, perishing) and Satan has blinded them in the many ways he has at his disposal (Rom. 1:21, 28; 2 Thess. 2:10-12; John 3:19). In reference to “the god of this world,” Satan is not a god in the sense of Deity. He is merely worshipped by some through succumbing to his devices, just as some worshipped idols in the Old Testament (cf. Deut. 31:18, et al.). On the contrary, “Christ, who is the image of God,” literally is God the Son, Deity (1 Tim. 3:16). Christ is the image of God in the sense He is the exact model of the Father and is one in purpose and work with Him (John 14:8-9; Col. 1:15; Heb. 1:3). This passage also shows that the gospel of Christ is the only way of salvation – if a person is blinded from it (the belief of and obedience to it), then they are lost (Rom. 1:16; 10:16; 2 Thess. 1:7-8; 1 Pet. 4:17).
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake (2 Cor. 4:5).
Paul makes the fact clear that he intended to preach nothing but what was essential to the salvation of man—Christ Jesus the Lord. He did not preach about himself personally, such as his opinions and accomplishments, except briefly in contexts of salvational matters.
What is preaching Jesus? Preaching Jesus not only includes preaching about Him, the fact He willingly shed His blood through His death on the cross in order that mankind might have freedom from sin by His resurrection, and obedience to those gospel facts being the requirements for man’s initial steps towards salvation (1 Cor. 15:1-4; 1 Pet. 3:21). It also includes preaching the things concerning the kingdom—the things concerning the church, such as the terms of entrance, designations of it, the worship, work, and organization of it—all of which are explained throughout the New Testament (Acts 8:5, 12, 35-36). In essence, preaching Jesus is preaching the whole system of New Testament faith.
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 (2 Cor. 4:6).
God “commanded the light to shine out of darkness” in Genesis 1:3-4, which is what Paul references here. He uses this as a type of the light that the knowledge of God’s glory gives us—that exceeding glory of the New Testament. This hearkens back to verse 4 where the light of the glorious gospel of Christ is spoken of as shining to those who would accept it (by implication). Knowledge of such (and obedience to that knowledge) equals salvation, and that light had shined forth in their hearts. “In the face of Jesus Christ” is speaking of the personal nature of Christ’s involvement in the salvational process (cf. Gal. 1:22, unknown by face is to be unknown personally).
But 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).
The “knowledge of the glory of God” in the previous verse is “this treasure in earthen vessels” spoken of here. Because it shines forth in the face (or person) of Jesus Christ, the excellency of that power is shown to be of God and not of man. It is always in earthen vessels that the way of salvation is related to man—person-to-person teaching.
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 (v. 8-10).
Part of that power of God that Paul spoke of in the previous verse is in the peace which passes all understanding (Phil. 4:6-7). He may have been “troubled” (or pressed) on every side, but that treasure/knowledge of God would not allow him to be “distressed” (or crushed). Paul may have been “perplexed” (not knowing which way to turn), but abiding in God’s will would not let him be in “despair” (or at a complete loss with no help) (1 Cor. 10:13). He may have been “persecuted” (or pursued for harm), but he was not “forsaken” (abandoned) (Heb. 13:5-6). Paul may have been “cast down” (or struck down), but casting his cares upon God would not allow him to be “destroyed” (or ruined) (1 Pet. 5:7).
Physical and psychological difficulties against the faithful are to be expected (John 15:20-21; 2 Tim. 3:12). The life of Jesus, or the eternal life Jesus offers, is revealed in a person’s faithfulness unto death (Gal. 2:20; Phil. 1:20-21; 1 Pet. 4:16; Rev. 2:10). Parenthetically, Paul rounds out this first half of 2 Corinthians 4 with the thought he began with in verse 1, “we faint not.”
For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh (2 Cor. 4:11).
Paul had previously spoken of the physical persecutions he had to endure for the sake of Jesus. “For we which live” is a reference to life in Christ, having been granted eternal life through obedience to God’s will (cf. Eph. 5:14). Being “delivered unto death” is a clear reference to those persecutions we must face for our devotion to Christ, sometimes even facing death itself (2 Tim. 3:12; Rev. 2:10). That “life of Jesus” (walking in the light, 1 John 1:7; Gal. 5:25) will be shown (“made manifest”) to the world of the lost (Matt. 5:16).
So then death worketh in us, but life in you (2 Cor. 4:12).
The death that worked in Paul indicates the sufferings, persecutions, and death he faced. The life in the Corinthians, however, is a reference to the obedience in Christ that was manifested in their lives. The sufferings Paul faced were worth the troubles when he could see salvation working in the lives of others as a result.
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 (v. 13).
Paul’s “same spirit of faith” caused him to face all these oppositions without fear. This is the same spirit the psalmist had, whom he quotes (Ps. 116:10). Paul indicates that he speaks based on the foundation of his conviction. It has been said that when men do not have conviction, they should not preach, as it only does more harm than good. It has also been said in reference to this passage that if we believe something, then we need to speak out about it regardless of the consequences we may face. Wisdom should also guide us in this action as well.
Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you (2 Cor. 4:14).
Paul’s confidence in the resurrection of the dead was unwavering, again, in the face of the persecutions upon him. This is a consistent message of Paul, as found in his other writings (Rom. 8:11; 1 Cor. 6:14). In that great day of the Lord, Paul assured the Corinthians that all the faithful would be present in that realized reconciliation.
For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God (2 Cor. 4:15).
“For all things are for your sakes” is a reference to the sufferings Paul had endured and that it was all for the good of the Corinthians. Winning this battle in overcoming the persecutions through faith, Paul would show that God’s abundant mercy is worth anything Satan and this world can throw at him. In doing so, the Corinthians would mimic his faith (1 Cor. 4:16; 11:1; cf. Gal. 4:12; Phil. 3:17; 1 Thess. 1:6; 2 Thess 3:9) and thanksgiving and glory to God would be “of many.”
For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day (2 Cor. 4:16).
For the cause of Christ; for the cause of the true standing example; for the cause of building the Corinthians’ faith, Paul said “we faint not.” He is echoing the same parenthetical thought he conveyed in the first half of the chapter. None of these contrary situations would cause him to faint. To the contrary, the Faith would fully sustain him from fainting from his duties. Even if the “outward man” is suffering from the onslaught, Paul would endure. As his growth and strength of spirit continues daily, so his “inward man is renewed day by day.”
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory (v. 17).
The afflictions of this life in the face of being faithful as a Christian are considered “light,” miniscule compared to eternity, whether heaven or hell. This “light affliction” is “but for a moment,” as our time-based lives are compared to the duration of a vapor (James 4:14). If our entire lives are but a vapor, how much less of a moment is this light affliction we may suffer every once in a while in this life? Considering this, surely we can endure anything the world may throw at us for the cause of Christ.
“Worketh for us” indicates that the afflictions build upon our ultimate reward if only we continue faithfully. “A far more exceeding… glory” places that reward on a plane higher than our finite minds can possibly comprehend. “Eternal weight of glory” tells us the duration and magnitude of this reward far outweighs anything we may face in opposition in this life.
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 (2 Cor. 4:18).
The “things which are seen” versus the “things which are not seen” references the physical things of this life in contrast to the spiritual things of the heavenly nature. To “look not” at the things of this life, but rather at the things of heaven, echoes the same thought Paul wrote to the Colossians (Col. 3:2). “The things which are seen are temporal” states that everything physical in this life is temporary and should not be in our main priority (1 Tim. 6:7).
“But the things which are not seen are eternal.” This is where our focus should be, on the things of eternal nature—the salvation of our soul and of others, and all the conduct that goes hand-in-hand with that. The physical things of this life are all such low importance in comparison to the eternal things of God and heaven. Hearkening back to verse 16, “the outward man” is that spoken of as temporal in our current passage, while “the inward man” is that of our spirit—eternal. Paul is saying here that the temporary afflictions and oppositions we face here are short lived and temporary, and we can certainly make it through to the greater and eternal reward of the incomprehensible heavenly abode. God has promised this.
