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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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 (ver. 1), their sincerity is vouched (ver. 2), an objection is obviated (ver. 3, 4), and their integrity proved, ver. 5-7. II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (ver. 8-12), and what it was that kept them from sinking and fainting under them, ver. 13, to the end.
Adam Clarke: Commentary on the Bible - 1831
St. Paul shows the integrity with which he had preached the Gospel of Christ, Co2 4:1, Co2 4:2. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, Co2 4:3, Co2 4:4. How he preached, and how he was qualified for the work, Co2 4:5-7. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, Co2 4:8-15. And the prospect he had of eternal blessedness, Co2 4:16-18.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter 2 Cor. 4 is intimately connected with the preceding, and is indeed merely a statement of the consequences or results of the doctrine advanced there. In that chapter, Paul had stated the clearness and plainness of the gospel as contrasted with the institutions of Moses, and particularly that the Christian ministry was a ministration more glorious than that of Moses. It was more clear. It was a ministration of justification Co2 3:9, and of the Spirit Co2 3:8, and was a ministration where they were permitted to look upon the unveiled and unclouded glories of God, Co2 3:18. In this chapter he states some of the "consequences," or "results" of their being called to this ministry; and the design is, to magnify the office of the ministry; to show the sustaining power of the truths which they preached; the interest which the Corinthian Christians and all other Christians had in the ministry, and this to conciliate their favor; and to show what there was to comfort them in the various trials to which as ministers they were exposed. Paul states therefore in this chapter:
1. That these clear and elevated views of the gospel sustained him; kept him from fainting; preserved him from deceit and all improper acts; made him open and honest; since he had no necessity for craft and guilt, but proclaimed a system of religion which could be commended to every man's conscience, and be seen to be true, Co2 4:1-2.
2. That if any persons were lost, it was not the fault of the gospel, Co2 4:3-4. That was clear, open, plain, glorious, and might be understood; and if they were lost, it was to be traced to the malign influence of the god of this world, and not to the gospel.
3. That the great purpose of Paul and his associates was to make known this clear and glorious truth of the gospel, and that, therefore, the apostles did not preach themselves, but Christ Jesus, the Rev_ealer and source of all this glory. Co2 4:5-6. Their sole object was to show forth this pure and glorious light of the gospel.
4. That it was so arranged by God's appointment and providence that all the glory of the results of the ministry should be his, Co2 4:7-11. He had taken special care that they should have no cause of self-exultation or glorying in preaching the gospel; and had taken effectual means that they should be humbled, and not lifted up with pride, from the fact that they were commissioned to make known such glorious truths, and had a ministry more honorable than that of Moses. He had, therefore, committed the treasure to earthen vessels; to frail, weak, dying people, and to people in humble life Co2 4:7, and he had called them to submit to constant trials of persecution, poverty, peril, and want, in order that they might be humbled, and that God might manifestly have all the glory, Co2 4:8-11.
5. All this was for the sake of the church, a fact which was adapted to conciliate the favor of Christians and excite their sympathy in the sufferings of the apostles, and to lead them to honor the ministry in a proper manner, Co2 4:12-15. It was not for their own welfare, happiness, honor. or emolument that they endured these trials in the ministry; it was that the church might be benefitted, and thus abundant praise redound to God.
6. These considerations sustained them in their trials, Co2 4:16-18. They had comfort in all their afflictions. They felt that they were doing and suffering these things for the salvation of souls, and the glory of God, Co2 4:16; they had inward strength given them every day, though the outward man perished Co2 4:16; they knew that the result of this would be an eternal weight of glory Co2 4:17; and they were enabled to look to another and a better world; to keep the eye on heaven, and to contemplate by faith the things which were unseen and eternal, Co2 4:18. These things supported them; and thus upheld, they went cheerfully to their great work, and met with calmness and joy all the trials which it involved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 4:1, He declares how he has used all sincerity and faithful diligence in preaching the gospel, Co2 4:7, and how the troubles and persecutions which he daily endured for the same did redound to the praise of God's power, Co2 4:12. to the benefit of the church, Co2 4:16. and to the apostle's own eternal glory.
Geneva 1599
Therefore (1) seeing we have this ministry, as we have received mercy, we (a) faint not;
(1) Now he plainly witnesses that both he and his associates (through the mercy of God) do their vocation and duty uprightly and sincerely, neglecting all dangers.
(a) Though we are broken in pieces with miseries and calamities, yet we do not yield.
John Gill
INTRODUCTION TO 2 CORINTHIANS 4
In this chapter, the apostle declares the constancy, sincerity, and integrity of him, and his fellow ministers, in preaching the Gospel; asserts the clearness and perspicuity of it; removes the charge of pride and arrogance from them; takes notice of the afflictions he and others endured, for the sake of the Gospel; what supports they had under them, and what comforts they enjoyed: in 2Cor 4:1 he observes, that seeing they were employed in such a ministry, as before described in the preceding chapter, though they met with troubles in it, they did not sink under them; the reason of which was, partly the excellency of the ministry, and partly the grace and mercy of God; and they were no less sincere than they were diligent; and were the reverse of the false teachers, who used dishonest methods, craftiness and deceit; these they disclaimed, and delivered out naked truth, with all simplicity and evidence, and as in the sight of God, in confirmation of which they could appeal to the consciences of all that heard them, 2Cor 4:2 and whereas the apostle had affirmed the plainness and clearness of the Gospel ministry, both in the preceding chapter, and in the foregoing verse, he foresaw that an objection would be raised against it, which he anticipates, 2Cor 4:3 showing, that though the Gospel was not spiritually discerned and savingly understood by some persons, yet this was not to be charged upon the Gospel, as if it was attended with darkness and obscurity; but it was owing to the unbelief of men, and the power of Satan over them, in blinding their minds; otherwise the Gospel in itself was light and glorious, in which Christ, the image of God, in a most resplendent manner appears; and those on whom Satan thus wrought were such as did not belong to God's elect, but were of the number of them that perish: moreover the integrity of the apostle and other ministers appeared in their preaching Christ, and not themselves; and in serving the churches in that way, for the sake of Christ; so that they were far from being chargeable with pride, vanity, and arrogance, 2Cor 4:5 and they readily acknowledged, that all the Gospel light they had was from that God, who spoke light out of darkness in the first creation, whereby they were qualified to communicate light to others, in the name of Christ, 2Cor 4:6 and though they had a treasure committed to their trust, and which they had within them, yet they freely owned they were but earthen vessels; and the reason why such treasure was put there was, that the power seen in the conversion of sinners by their ministry might appear to be not of themselves, but of the Lord, 2Cor 4:7 and then the apostle proceeds to give an account of the afflictions endured by them, and of the divine supports they had, by which they were preserved from being overwhelmed with them, 2Cor 4:8 one end of which afflictions, and which are signified by bearing the dying of Jesus in their bodies, and by being exposed to death for his sake, was, that his life might be manifest in them, or his power in the upholding of them, 2Cor 4:10 and herein lay the difference between them and the Corinthians; the one were in deaths oft, and in very great distresses, and the other in prosperous circumstances, 2Cor 4:12 but however, they had much consolation amidst their sorrows and troubles, and which they had partly through the Spirit of faith, and in a way of believing; and who after the example of David, and having the same Spirit as he had, believed and spake, 2Cor 4:13 and partly through the hope of the resurrection of the dead, to which they were encouraged by the resurrection of Christ, 2Cor 4:14 as also by considering what valuable ends were answered by their bearing afflictions for the sake of Christ, and preaching the Gospel, namely the good of the churches of Christ, and the glory of God, 2Cor 4:15 and besides, they had an experience of the daily renovation of the inward man, or of the carrying on of the work of grace upon their souls; and of an increase of grace, right, and joy in them; and this kept them from fainting, though their outward circumstances and outward man were but in a poor condition, 2Cor 4:16 but more especially what raised their spirits, and kept them from sinking under their afflictions, was the view they had of eternal glory and happiness, to which they had respect; and the comparison they were led to make between their present afflictions, and glory, which their afflictions were working for as, that their afflictions were light, glory heavy; their afflictions were but for a moment, their weight of glory was for ever; their afflictions were seen and temporal, their glory unseen and eternal; or the things of this world, which they often needed, and yet did not regard, were visible and temporary things; but the things of another world they had their eye upon were invisible, only visible to faith, and would endure for ever.
John Wesley
Therefore having this ministry - Spoken of, 2Cor 3:6. As we have received mercy - Have been mercifully supported in all our trials. We faint not - We desist not in any degree from our glorious enterprise.
Robert Jamieson, A. R. Fausset and David Brown
HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
Therefore--Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (2Cor 3:17-18).
seeing we have this ministry--"The ministration of the Spirit" (2Cor 3:8-9): the ministry of such a spiritual, liberty-giving Gospel: resuming 2Cor 3:6, 2Cor 3:8.
received mercy--from God, in having had this ministry conferred on us (2Cor 3:5). The sense of "mercy" received from God, makes men active for God (Ti1 1:11-13).
we faint not--in boldness of speech and action, and patience in suffering (2Cor 4:2, 2Cor 4:8-16, &c.).
4:14:1: Վասն այսորիկ ունիմք զպաշտօնս զայս, որպէս եւ գտաք զողորմութիւն, եւ ո՛չ ձանձրանամք[4017]. [4017] Ոմանք. Վասն այնորիկ ունիմք։
1 Քանի որ ունենք այս պաշտօնը Աստծու ողորմութեամբ, չենք տկարանում.
4 Այս պաշտօնը ստացանք Աստուծոյ ողորմութիւնով, ուստի չենք ձանձրանար.
Վասն այսորիկ` ունիմք զպաշտօնս զայս, որպէս եւ գտաք զողորմութիւն. եւ ոչ ձանձրանամք:

4:1: Վասն այսորիկ ունիմք զպաշտօնս զայս, որպէս եւ գտաք զողորմութիւն, եւ ո՛չ ձանձրանամք[4017].
[4017] Ոմանք. Վասն այնորիկ ունիմք։
1 Քանի որ ունենք այս պաշտօնը Աստծու ողորմութեամբ, չենք տկարանում.
4 Այս պաշտօնը ստացանք Աստուծոյ ողորմութիւնով, ուստի չենք ձանձրանար.
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4:11: Посему, имея по милости [Божией] такое служение, мы не унываем;
4:1  διὰ τοῦτο, ἔχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐγκακοῦμεν,
4:1. Διὰ (Through) τοῦτο, (to-the-one-this) ἔχοντες ( holding ) τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) ταύτην (to-the-one-this) καθὼς (down-as) ἠλεήθημεν, (we-were-compassioned-unto,"οὐκ (not) ἐγκακοῦμεν, (we-disrupt-in-unto,"
4:1. ideo habentes hanc ministrationem iuxta quod misericordiam consecuti sumus non deficimusTherefore seeing we have this ministration, according as we have obtained mercy, we faint not.
1. Therefore seeing we have this ministry, even as we obtained mercy, we faint not:
4:1. Therefore, since we have this ministry, and in as much as we have obtained mercy for ourselves, we are not inadequate.
4:1. Therefore seeing we have this ministry, as we have received mercy, we faint not;
Therefore seeing we have this ministry, as we have received mercy, we faint not:

1: Посему, имея по милости [Божией] такое служение, мы не унываем;
4:1  διὰ τοῦτο, ἔχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐγκακοῦμεν,
4:1. ideo habentes hanc ministrationem iuxta quod misericordiam consecuti sumus non deficimus
Therefore seeing we have this ministration, according as we have obtained mercy, we faint not.
4:1. Therefore, since we have this ministry, and in as much as we have obtained mercy for ourselves, we are not inadequate.
4:1. Therefore seeing we have this ministry, as we have received mercy, we faint not;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Об Апостоле Павле враги его говорили, что он малодушный человек, что он может действовать только хитростью, что он искажает Слово Божие, что он не доводит до конца своих разъяснений о сущности своего Евангелия. Словом, Апостола считали каким-то фантазером, который проповедует не истинное Евангелие, а то, что ему представлялось в воображении. Все эти обвинения Ап. с негодованием опровергает и говорит, что, наоборот, его противники - иудействующие ослеплены князем века сего до того, что не видят вовсе истины.

1: Имея... такое служение, т. е. содействуя достижению христианами свободы и прославления, о которых Ап. сказал в 17-18: ст. III-й главы. - Не унываем, т. е. не падаем духом, встречая разные трудности на своем пути.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Constancy and Sincerity of the Apostles; The Apostle's Integrity.A. D. 57.
1 Therefore seeing we have this ministry, as we have received mercy, we faint not; 2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But if our gospel be hid, it is hid to them that are lost: 4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

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

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

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

III. A proof of their integrity is given, v. 5. They made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles' preaching: they did not give their own notions and private opinions, nor their passions and prejudices, for the word and will of God; nor did they seek themselves, to advance their own secular interest or glory. But they preached Christ Jesus the Lord; and thus it did become them and behove them to do, as being Christ's servants. Their business was to make their Master known to the world as the Messiah, or the Christ of God, and as Jesus, the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in preaching Christ we preach all we should preach. "As to ourselves," says the apostle, "we preach, or declare, that we are your servants for Jesus' sake." This was no compliment, but a real profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest, and that for Jesus' sake; not for their own sake or their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, lording it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit implied in becoming the servants of the humours or the lusts of men; if they should thus seek to please men, they would not be the servants of Christ, Gal. i. 10. And there was good reason, 1. Why they should preach Christ. For by gospel light we have the knowledge of the glory of God, which shines in the face of Jesus Christ, v. 6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph. v. 8. 2. Why they should not preach themselves: because they were but earthen vessels, things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Jud. vii. 16. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are mortal, and soon broken in pieces. And God has so ordered it that the weaker the vessels are the stronger his power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to rejoice the heart; but all this power is from God the author, and not from men, who are but instruments, so that God in all things must be glorified.
Adam Clarke: Commentary on the Bible - 1831
4:1: Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter.
We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμεν, we faint not, ουκ εγκακουμεν, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading the whole verse may be read thus: Wherefore, as we have obtained mercy, or been graciously intrusted, ηλεηθημην, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty, etc.
Albert Barnes: Notes on the Bible - 1834
4:1: Therefore - Διὰ τοῦτο Dia touto. On account of this. That is, because the light of the gospel is so clear; because it Rev_eals so glorious truths, and all obscurity is taken away, and we are permitted to behold as in a mirror the glory of the Lord, Co2 3:18. Since the glories of the gospel dispensation are so great, and its effects on the heart are so transforming and purifying. The object is, to show the "effect" of being entrusted with such a ministry, on the character of his preaching.
Seeing we have this ministry - The gospel ministry, so much more glorious than that of Moses Co2 3:6; which is the ministry by which the Holy Spirit acts on the hearts of people Co2 3:8; which is the ministry of that system by which people are justified Co2 3:9; and which is the ministry of a system so pure and unclouded, Co2 3:9-11, Co2 3:18.
As we have received mercy - Tyndale renders this: "even as mercy is sure in us." The idea is, that it was by the mere mercy and favor of God, that he had been entrusted with the ministry, and the object of Paul is doubtless to pRev_ent the "appearance" of arrogance and self-confidence by stating that it was to be traced entirely to God that he was put into the ministry. He doubtless had his eye on the fact that he had been a persecutor and blasphemer; and that it was by the mere favor of God that he had been converted and entrusted with the ministry, Ti1 1:13. Nothing will more effectually humble a minister, and pRev_ent his assuming any arrogant and self-confident airs, than to look over his past life; especially if his life was one of blasphemy, vice, or infidelity; and to remember that it is by the mere mercy of God that he is entrusted with the high office of an ambassador of Jesus Christ. Paul never forgot to trace his hope, his appointment to the ministerial office, and his success, to the mere grace of God.
We faint not - This is one of the effects of being entrusted with such a ministry. The word used here (ἐκκακοῦμεν ekkakoumen) means, properly, to turn out a coward; to lose one's courage; then to be fainthearted, to faint, to despond, in view of trial, difficulty, etc. - Robinson. Here it means, that by the mercy of God, he was not disheartened by the difficulties which he met; his faith and zeal did not flag; he was enabled to be faithful, and laborious, and his courage always kept up, and his mind was filled with cheerfulness; see note on Co2 2:14. He was deterred by no difficulties; embarrassed by no opposition; driven from his purpose by no persecution; and his strength did not fail under any trials. The consciousness of being entrusted with "such" a ministry animated him; and the mercy and grace of God sustained him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: seeing: Co2 3:6, Co2 3:12, Co2 5:18; Eph 3:7, Eph 3:8
as: Co1 7:25; Ti1 1:13; Pe1 2:10
we faint not: Co2 4:16; Isa 40:30; Gal 6:9; Eph 3:13; Phi 4:13; Th2 3:13 *marg. Heb 12:3; Rev 2:3
John Gill
Therefore seeing we have this ministry,.... The apostle having largely insisted on the difference between the law and the Gospel, the ministration of the one and of the other, proceeds to give an account of his own conduct, and that of his fellow apostles and ministers: "we", says he, "faint not"; under all the reproaches cast upon us, persecutions raised against us, and tribulations that attend us; we do not sink in our spirits, or give out from the ministry; we go on cheerfully in our work, in the thee of all opposition, encouraged by the consideration of the excellency of the ministry, which they had from the Lord, were put into, and continued in; which was so valuable in itself, and so useful in its effects; being the ministration of the Spirit and of righteousness, having in it such an excelling glory to the law, and attended with so much light and liberty: to which he adds the consideration of the mercy of God they were partakers of,
as we have received mercy; which may refer either to the grace and mercy of God, which they had received in conversion; a sense of which abiding upon them, so influenced their minds, to hold forth the riches of abounding grace and mercy to poor sinners in the Gospel, that nothing could deter them from it; or to the grace, favour, and good will of God, in making, supporting, and continuing them as ministers of the word; all which, they were sensible, was owing not to men, but God; not to their merit, but to his mercy; not to their worthiness, parts, learning, &c. but to his free gift, favour, and grace, by which only they were what they were, as preachers of the Gospel.
4:24:2: այլ հրաժարեցա՛ք ՚ի գաղտնեաց ամօթոյն. զի մի՛ գնասցուք խորամանգութեամբ, եւ մի՛ նենգեսցուք զբանն Աստուծոյ. այլ յայտնութեան ճշմարտութեանն ընծայեցուսցուք զանձինս մեր առ ամենայն միտս մարդկան առաջի Աստուծոյ[4018]։ [4018] Ոմանք. Այլ յայտնութեամբ ճմարտութեանն ընծայեսցուք։
2 այլ հրաժարուեցինք ամօթալի խորհուրդներից, որպէսզի խորամանկութեամբ չընթանանք եւ Աստծու խօսքը չնենգափոխենք, այլ ճշմարտութիւնը յայտնելով՝ մենք մեզ յանձնում ենք բոլոր մարդկանց խղճմտանքին՝ Աստծու առաջ:
2 Հապա կը հրաժարինք ամօթալի ծածուկ բաներէն ու խորամանկութիւնով չենք վարուիր եւ խարդախութիւն չենք ըներ Աստուծոյ խօսքին մէջ. հապա ճշմարտութիւնը յայտնելով՝ անձերնիս կը ներկայացնենք մարդոց խղճմտանքին՝ Աստուծոյ առջեւ։
այլ հրաժարեցաք ի գաղտնեաց ամօթոյն, զի [11]մի՛ գնասցուք`` խորամանկութեամբ, եւ [12]մի՛ նենգեսցուք`` զբանն Աստուծոյ. այլ յայտնութեամբ ճշմարտութեանն [13]ընծայեցուսցուք զանձինս մեր առ ամենայն միտս մարդկան առաջի Աստուծոյ:

4:2: այլ հրաժարեցա՛ք ՚ի գաղտնեաց ամօթոյն. զի մի՛ գնասցուք խորամանգութեամբ, եւ մի՛ նենգեսցուք զբանն Աստուծոյ. այլ յայտնութեան ճշմարտութեանն ընծայեցուսցուք զանձինս մեր առ ամենայն միտս մարդկան առաջի Աստուծոյ[4018]։
[4018] Ոմանք. Այլ յայտնութեամբ ճմարտութեանն ընծայեսցուք։
2 այլ հրաժարուեցինք ամօթալի խորհուրդներից, որպէսզի խորամանկութեամբ չընթանանք եւ Աստծու խօսքը չնենգափոխենք, այլ ճշմարտութիւնը յայտնելով՝ մենք մեզ յանձնում ենք բոլոր մարդկանց խղճմտանքին՝ Աստծու առաջ:
2 Հապա կը հրաժարինք ամօթալի ծածուկ բաներէն ու խորամանկութիւնով չենք վարուիր եւ խարդախութիւն չենք ըներ Աստուծոյ խօսքին մէջ. հապա ճշմարտութիւնը յայտնելով՝ անձերնիս կը ներկայացնենք մարդոց խղճմտանքին՝ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: но, отвергнув скрытные постыдные [дела], не прибегая к хитрости и не искажая слова Божия, а открывая истину, представляем себя совести всякого человека пред Богом.
4:2  ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ.
4:2. ἀλλὰ (other) ἀπειπάμεθα ( we-had-said-off ) τὰ (to-the-ones) κρυπτὰ ( to-concealed ) τῆς (of-the-one) αἰσχύνης, (of-a-beshaming,"μὴ (lest) περιπατοῦντες ( treading-about-unto ) ἐν (in) πανουργίᾳ (unto-an-all-working-unto) μηδὲ (lest-moreover) δολοῦντες ( en-guiling ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἀλλὰ (other) τῇ (unto-the-one) φανερώσει (unto-an-en-manifesting) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) συνιστάνοντες ( standing-together ) ἑαυτοὺς (to-selves) πρὸς (toward) πᾶσαν (to-all) συνείδησιν (to-a-seeing-together) ἀνθρώπων (of-mankinds) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:2. sed abdicamus occulta dedecoris non ambulantes in astutia neque adulterantes verbum Dei sed in manifestatione veritatis commendantes nosmet ipsos ad omnem conscientiam hominum coram DeoBut we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man's conscience, in the sight of God.
2. 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.
4:2. For we renounce dishonorable and hidden acts, not walking by craftiness, nor by adulterating the Word of God. Instead, by the manifestation of truth, we commend ourselves to the conscience of each man before God.
4:2. 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.
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: но, отвергнув скрытные постыдные [дела], не прибегая к хитрости и не искажая слова Божия, а открывая истину, представляем себя совести всякого человека пред Богом.
4:2  ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ.
4:2. sed abdicamus occulta dedecoris non ambulantes in astutia neque adulterantes verbum Dei sed in manifestatione veritatis commendantes nosmet ipsos ad omnem conscientiam hominum coram Deo
But we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man's conscience, in the sight of God.
4:2. For we renounce dishonorable and hidden acts, not walking by craftiness, nor by adulterating the Word of God. Instead, by the manifestation of truth, we commend ourselves to the conscience of each man before God.
4:2. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Под искажением слова Божия иудействующие противники Апостола понимали неправильное, по их мнению, толкование Ветхого Завета и, главным образом, закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
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 - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work.
Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc.
But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God.
Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices.
In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.
Albert Barnes: Notes on the Bible - 1834
4:2: 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 Co2 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, Co2 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 Co2 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; Joh 8:9; Rom 2:15 note; Co1 10:25, Co1 10:27-29 notes; Co2 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, Co2 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 Co2 2:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: renounced: Co1 4:5
dishonesty: or, shame, Rom 1:16, Rom 6:21; Eph 5:12
not: Co2 1:12, Co2 2:17, Co2 11:3, Co2 11:6, Co2 11:13-15; Eph 4:14; Th1 2:3-5
by: Co2 5:11, Co2 6:4-7, Co2 7:14
Geneva 1599
But have renounced the (b) hidden things of dishonesty, not walking in craftiness, nor handling the word of God (c) deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
(b) Subtilty and every type of deceit which men hunt after, as it were dens and lurking holes, to cover their shameless dealings with.
(c) This is that which he called in the former chapter, making merchandise of the word of God.
John Gill
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", Eph 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.
John Wesley
But have renounced - Set at open defiance. The hidden things of shame - All things which men need to hide, or to be ashamed of. Not walking in craftiness - Using no disguise, subtlety, guile. Nor privily corrupting the pure word of God - By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.
Robert Jamieson, A. R. Fausset and David Brown
renounced--literally, "bid farewell to."
of dishonesty--rather, "of shame." "I am not ashamed of the Gospel of Christ" (Rom 1:16). Shame would lead to hiding (2Cor 4:3); whereas "we use great plainness of speech" (2Cor 3:12); "by manifestation of the truth." Compare 2Cor 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (2Cor 2:17; 2Cor 3:1; 2Cor 11:13-15).
handling . . . deceitfully--so "corrupt" or adulterate "the word of God" (2Cor 2:17; compare Th1 2:3-4).
commending--recommending ourselves: recurring to 2Cor 3:1.
to--to the verdict of.
every man's conscience-- (2Cor 5:11). Not to men's carnal judgment, as those alluded to (2Cor 3:1).
in the sight of God-- (2Cor 2:17; Gal 1:10).
4:34:3: Ապա թէ իցէ եւս ծածկեալ աւետարանն մեր, ՚ի մէջ կորուսելո՛ցն է ծածկեալ[4019]. [4019] Ոմանք. Ապա եթէ իցէ։
3 Եւ եթէ մեր Աւետարանը ծածկուած իսկ է, ծածկուած է կորստեա՛ն մատնուածների համար,
3 Իսկ եթէ մեր աւետարանը ծածկուած ալ է, կորսուածներուն համար ծածկուած է.
Ապա թէ իցէ եւս ծածկեալ աւետարանն մեր, ի մէջ կորուսելոցն է ծածկեալ:

4:3: Ապա թէ իցէ եւս ծածկեալ աւետարանն մեր, ՚ի մէջ կորուսելո՛ցն է ծածկեալ[4019].
[4019] Ոմանք. Ապա եթէ իցէ։
3 Եւ եթէ մեր Աւետարանը ծածկուած իսկ է, ծածկուած է կորստեա՛ն մատնուածների համար,
3 Իսկ եթէ մեր աւետարանը ծածկուած ալ է, կորսուածներուն համար ծածկուած է.
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Если же и закрыто благовествование наше, то закрыто для погибающих,
4:3  εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον,
4:3. εἰ (If) δὲ (moreover) καὶ (and) ἔστιν (it-be) κεκαλυμμένον (having-had-come-to-be-shrouded) τὸ (the-one) εὐαγγέλιον (a-goodly-messagelet) ἡμῶν, (of-us,"ἐν (in) τοῖς (unto-the-ones) ἀπολλυμένοις ( unto-destructing-off ) ἐστὶν (it-be) κεκαλυμμένον, (having-had-come-to-be-shrouded,"
4:3. quod si etiam opertum est evangelium nostrum in his qui pereunt est opertumAnd if our gospel be also hid, it is hid to them that are lost,
3. But and if our gospel is veiled, it is veiled in them that are perishing:
4:3. But if our Gospel is in some way hidden, it is hidden to those who are perishing.
4:3. But if our gospel be hid, it is hid to them that are lost:
But if our gospel be hid, it is hid to them that are lost:

3: Если же и закрыто благовествование наше, то закрыто для погибающих,
4:3  εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον,
4:3. quod si etiam opertum est evangelium nostrum in his qui pereunt est opertum
And if our gospel be also hid, it is hid to them that are lost,
4:3. But if our Gospel is in some way hidden, it is hidden to those who are perishing.
4:3. But if our gospel be hid, it is hid to them that are lost:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Противники Павла говорили, что он с намерением не раскрывает тех последствий, к каким ведет его Евангелие, а именно не указывает того, что его учение поощряет будто бы всякую нравственную распущенность. Ап. на это отвечает, что только люди, уже ставшие на прямой путь, ведущий к погибели, могут взводить на него такие обвинения.
Adam Clarke: Commentary on the Bible - 1831
4:3: But if our Gospel be hid - Κεκαλυμμενον· Veiled; he refers to the subject that he had treated so particularly in the conclusion of the preceding chapter. If there be a veil on the Gospel, it is only to the wilfully blind; and if any man's heart be veiled that hears this Gospel, it is a proof that he is among the lost, απολλυμενοι, those who are fully under the power of sin; who have given up themselves to work wickedness; persons who are mere heathens, or live like such, and yet such as Jesus Christ came to seek and save; for the word does not necessarily imply those that will perish eternally, but is a common epithet to point out a man without the Gospel and without God in the world. Christ commands his disciples in preaching the Gospel to go to προβατα τα απολωλοτα, the Lost sheep of the house of Israel; Mat 10:6; for himself says, Mat 18:11, and Luk 19:10 : The Son of man is come ζητησαι και σωσαι το απολωλος, to seek and to Save that which is Lost. And such persons he represents under the parable of the lost sheep; for to find το απολωλος, that which is Lost, the good shepherd leaves the ninety-and-nine in the wilderness, and goes in search of it; Mat 18:12; Luk 15:4. The word more properly signifies, in all those connections, and in the parallel passages, not those who Are Lost, but those who are perishing; and will perish, if not sought and saved.
Albert Barnes: Notes on the Bible - 1834
4:3: But if our gospel be hid - Paul here calls it his gospel, because it was that which he preached, or the message which he bore; see note, Rom 16:25. The sense here is, "if the gospel which I preach is not understood; if its meaning is obscure or hidden; if its glory is not seen." It is "implied" here, that to many the beauty and glory of the gospel was not perceived. This was undeniable, notwithstanding the plainness and fullness with which its truths were made known. The "object" of Paul here is, to state that this fact was not to be traced to any lack of clearness in the gospel itself, but to other causes, and thus probably to meet an objection which might be made to his argument about the clearness and fullness of the Revelation in the gospel. In the language which Paul uses here, there is undoubted allusion to what he had said respecting Moses, who put a veil upon his face, Co2 3:13. He had hid, or concealed his face, as emblematic of the nature of his institutions (note, Co2 3:14); and here Paul says that it was not to be denied that the gospel was "veiled" also to some. But it was not from the nature of the gospel. It was not because God had purposely concealed its meaning. It was not from any lack of clearness in itself. It was to be traced to other causes.
It is hid to them that are lost - On the meaning of the word rendered here as "lost;" see the note, Co2 2:15, rendered there as "perish." It is hid among them who are about to perish; who are perishing (ἐν τοῖς ἀπολλυμένοις en tois apollumenois); those who deserve to perish. It is concealed only among that class who may be designated as the perishing, or as the lost. Grotins explains this, "those who deserve to perish, who foster their vices, and will not see the truth which condemns those vices." And he adds, that this might very well be, for, "however conspicuous the gospel was in itself, yet like the sun it would not be visible to the blind." The cause was not in the gospel, but in themselves. This verse teaches, therefore:
(1) That the beauty of the gospel may be hidden from many of the human family. This is a matter of simple fact. There are thousands and million to whom it is preached who see no beauty in it, and who regard it as foolishness.
(2) that there is a class of people who may be called, even now, "the lost." They are lost to virtue, to piety, to happiness, to hope. They deserve to perish; and they are hastening to merited ruin. This class in the time of Paul was large; and it is large now. It is composed of those to whom the gospel is hidden, or to whom it appears to be veiled, and who see no beauty in it. It is made up indeed of all the profane, polluted, and vile; but their "characteristic" feature is, that the gospel is hidden from them, and that they see no beauty and glory in it.
(3) this is not the fault of the gospel. It is not the fault of the sun when people shut their eyes and will not see it. It is not the fault of a running stream, or a bubbling fountain, if people will not drink of it, but rather choose to die of thirst. The gospel does not obscure and conceal its own glory anymore than the sun does. It is in itself a clear and full Revelation of God and his grace; and that glory is adapted to shed light upon the benighted minds of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: our: Rom 2:16; Th1 1:5; Ti1 1:11
it is: Co2 4:4, Co2 2:15, Co2 2:16, Co2 3:14; Mat 11:25; Co1 1:18; Th2 2:9-11
Geneva 1599
(2) But if our gospel be hid, it is hid to them that are lost:
(2) An objection: many hear the Gospel, and yet are no more enlightened by it than by the preaching of the Law. He answers, "The fault is in the men themselves, whose eyes Satan plucks out, who rules in this world." And yet nonetheless he and his associates set forth the most clear light of the Gospel to be seen and beheld, seeing that Christ only whom they preach, is he in whom God will be known, and as it were seen.
John Gill
But if our Gospel be hid,.... When the Gospel is called ours, the meaning is, not that ministers are the authors or subject of it; but it is so styled, because they are intrusted with it; it is preached by them; and is in opposition to another Gospel, the Gospel of the false apostles. Here an objection is obviated, which the apostle saw would be made against the clearness and perspicuity of the Gospel, asserted by him in the foregoing chapter; taken from some persons, who though they sat under the ministry of the word, were not enlightened by it, saw no glory nor excellency in it, nor were their minds in the least affected with it: to which he replies, saying, "if our Gospel be hid",
Tit is hid to them that are lost. But why should the apostle put an if upon its being hid? is it not hid? is it not "the wisdom of God in a mystery, even the hidden wisdom?" To which may be answered, that it was hid in God from the beginning of the world; and in Christ, in whom are hid all the treasures of wisdom and knowledge; and in the ceremonial law, which contained types and shadows of many things in it; and was hid from whole nations, and for whole ages formerly: but now God has made known the mystery of his will; Christ is manifest in the flesh; the ceremonial law is done away, and the Gospel is preached to Jews and Gentiles; so that it is hid to none, as to the outward ministration of it: and if the internal, spiritual, and saving knowledge and experience of it is hid from any, eventually and finally, it is "to them that are lost": all mankind are in a lost and perishing condition through sin; though some will not be lost eternally, whom God has chosen, Christ has redeemed, and who by the Spirit are brought savingly to believe in Christ; but there are others, that will be lost for ever; and to these the Gospel is hid; and they are such, who are left to the native blindness of their minds, and are given up to a reprobate mind, to judicial darkness, and are suffered to be under the influence of the prince of darkness, as in the following verse; now such instances are no more an objection to the clearness and perspicuity of the Gospel, and the ministration of it, than men born blind, who never could, nor never will see light, are to the bright and clear shining of the sun noon day.
John Wesley
But if our gospel also - As well as the law of Moses.
Robert Jamieson, A. R. Fausset and David Brown
But if--Yea, even if (as I grant is the case).
hid--rather (in reference to 2Cor 3:13-18), "veiled." "Hid" (Greek, Col 3:3) is said of that withdrawn from view altogether. "Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face.
to them--in the case only of them: for in itself the Gospel is quite plain.
that are lost--rather, "that are perishing" (1Cor 1:18). So the same cloud that was "light" to the people of God, was "darkness" to the Egyptian foes of God (Ex 14:20).
4:44:4: որոց աստուած աշխարհիս այսորիկ կուրացոյց զսիրտս անհաւատիցն, զի մի՛ ծագեսցէ ՚ի նոսա լուսաւորութիւն աւետարանի փառացն Քրիստոսի. որ է պատկե՛ր աներեւութիւն Աստուծոյ[4020]։ [4020] Ոսկան. Նորոց աստուած աշխար՛՛։ Ոմանք. Կուրացոյց զմիտս անհա՛՛։
4 որոնց՝ այդ անհաւատների մտքերը այս աշխարհի աստուածը կուրացրեց, որպէսզի նրանց մէջ չծագի Քրիստոսի Աւետարանի փառքի լոյսը, Քրիստոսի, որ պատկերն է աներեւոյթ Աստծու:
4 Որոնց մէջ այս աշխարհի աստուածը անհաւատներուն մտքերը կուրցուց, որպէս զի Քրիստոսին աւետարանին փառքին լոյսը անոնց վրայ չծագի, որ է Աստուծոյ պատկերը։
որոց աստուած աշխարհիս այսորիկ կուրացոյց զմիտս անհաւատիցն, զի մի՛ ծագեսցէ ի նոսա լուսաւորութիւն աւետարանի փառացն Քրիստոսի. որ է պատկեր [14]աներեւութիւն Աստուծոյ:

4:4: որոց աստուած աշխարհիս այսորիկ կուրացոյց զսիրտս անհաւատիցն, զի մի՛ ծագեսցէ ՚ի նոսա լուսաւորութիւն աւետարանի փառացն Քրիստոսի. որ է պատկե՛ր աներեւութիւն Աստուծոյ[4020]։
[4020] Ոսկան. Նորոց աստուած աշխար՛՛։ Ոմանք. Կուրացոյց զմիտս անհա՛՛։
4 որոնց՝ այդ անհաւատների մտքերը այս աշխարհի աստուածը կուրացրեց, որպէսզի նրանց մէջ չծագի Քրիստոսի Աւետարանի փառքի լոյսը, Քրիստոսի, որ պատկերն է աներեւոյթ Աստծու:
4 Որոնց մէջ այս աշխարհի աստուածը անհաւատներուն մտքերը կուրցուց, որպէս զի Քրիստոսին աւետարանին փառքին լոյսը անոնց վրայ չծագի, որ է Աստուծոյ պատկերը։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: для неверующих, у которых бог века сего ослепил умы, чтобы для них не воссиял свет благовествования о славе Христа, Который есть образ Бога невидимого.
4:4  ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ.
4:4. ἐν (in) οἷς ( unto-which ) ὁ (the-one) θεὸς (a-Deity) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) ἐτύφλωσεν (it-en-blinded) τὰ (to-the-ones) νοήματα (to-considerings-to) τῶν (of-the-ones) ἀπίστων ( of-un-trusted ) εἰς (into) τὸ (to-the-one) μὴ (lest) αὐγάσαι (to-have-rayed-to) τὸν (to-the-one) φωτισμὸν (to-a-lighting-of) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"ὅς (which) ἐστιν (it-be) εἰκὼν (a-resemblance) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:4. in quibus deus huius saeculi excaecavit mentes infidelium ut non fulgeat inluminatio evangelii gloriae Christi qui est imago DeiIn whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
4. in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn .
4:4. As for them, the god of this age has blinded the minds of unbelievers, so that the light of the Gospel of the glory of Christ, who is the image of God, would not shine in them.
4:4. 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.
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: для неверующих, у которых бог века сего ослепил умы, чтобы для них не воссиял свет благовествования о славе Христа, Который есть образ Бога невидимого.
4:4  ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ.
4:4. in quibus deus huius saeculi excaecavit mentes infidelium ut non fulgeat inluminatio evangelii gloriae Christi qui est imago Dei
In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
4:4. As for them, the god of this age has blinded the minds of unbelievers, so that the light of the Gospel of the glory of Christ, who is the image of God, would not shine in them.
4:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Бог века сего, т. е. сатана (ср. Ин VIII:44; XII:31; XIV:30). - Чтобы для них не возсиял... т. е. чтобы они не были в состоянии призвать и усвоить светлой истины Евангелия. - О славе Христа - о величии вознесшегося на небо Христа (ср. III:18), o чем говорили проповедники Евангелия. - Который есть образ Бога невидимого. Христос в состоянии Своего прославления находится вполне в образе Божием и в равном положении с Богом (Флп II:6). Поэтому Он в Своем прославленном теле является видимым образом невидимого Бога (ср. Кол I:15; Евр I:3). Хотя и в состоянии Своего уничижения Он также имел божественную славу, как носитель божественной благодати и истины (Ин I:14) и давал знать о ней в Своих чудесах (Ин II:11), однако проявление этой славы было ограничено состоянием уничижения, в каком находился Христос до воскресения Своего.
Adam Clarke: Commentary on the Bible - 1831
4:4: In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their minds continue in darkness, and are proper subjects for Satan to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, Joh 16:11. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on Joh 12:31, and the concluding observations on Joh 14:30. I must own I feel considerable reluctance to assign the epithet ὁ Θεος, The God, to Satan; and were there not a rooted prejudice in favor of the common opinion, the contrary might be well vindicated, viz. that by the God of this world the supreme Being is meant, who in his judgment gave over the minds of the unbelieving Jews to spiritual darkness, so that destruction came upon them to the uttermost. Satan, it is true, has said that the kingdoms of the world and their glory are his, and that he gives them to whomsoever he will; Mat 4:8, Mat 4:9. But has God ever said so? and are we to take this assertion of the boasting devil and father of lies for truth? Certainly not. We are not willing to attribute the blinding of men's minds to God, because we sometimes forget that he is the God of justice, and may in judgment remove mercies from those that abuse them; but this is repeatedly attributed to him in the Bible, and the expression before us is quite a parallel to the following, Isa 6:9 : Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People Fat, and Make their Ears Heavy, and Shut their Eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, etc. And see the parallel places, Mat 13:14, Mat 13:15; Mar 4:12; Joh 12:40; and particularly Rom 11:8-10 : God Hath Given Them the Spirit of Slumber, Eyes that they Should not See, and Ears that they Should not Hear; let their Eyes be Darkened, etc. Now all this is spoken of the same people, in the same circumstances of wilful rebellion and obstinate unbelief; and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat, i.e. stupid; gives them the spirit of slumber: and bows down their back, etc. On these very grounds it is exceedingly likely that the apostle means the true God by the words the god of this world.
And as to the expression this world, αιωνος τουτου, we are not to imagine that it necessarily means wicked men, or a wicked age; for it is frequently used to express the whole mundane system, and all that is called time: Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither εν τουτῳ τῳ αιωνι, in This World, nor in the world to come; Mat 12:32. In Luk 20:34, the children, υἱοι του αιωνος τουτου, of This World, mean simply mankind at large in their state of probation in this lower world, in opposition to their state in the world to come. The same meaning the word has in several other places, to which l need not refer; it simply implying the present state of things, governed by the Divine providence, in contradistinction from the eternal state: and it is very remarkable that, in Ti1 1:17, God himself is called Βασιλευς των αιωνων, the King of the World; what we call King eternal; but here it evidently means him who governs both worlds, and rules in time and eternity. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran he is called Rubbi Alalameen, "the Lord of both worlds," an expression perfectly similar to that above. But it is needless to multiply examples; they exist in abundance. Some, and particularly the ancient fathers, have connected του αιωνος τουτου with των απιστων, and have read the verse: But God hath blinded the minds of the unbelievers of this world, etc. Irenaeus, Tertullian, Chrysostom, Theodoret, Photius, Theophylact, and Augustine, all plead for the above meaning; and St. Augustine says that it was the opinion of almost all the ancients.
Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence.
By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind.
Who is the image of God - Christ is called, Heb 1:3, the brightness of God's glory, and the express image of his person. See the note at Heb 1:3.
Albert Barnes: Notes on the Bible - 1834
4:4: In whom - In respect to whom; among whom; or in whose hearts. The design of this verse is to account for the fact that the glory of the gospel was not seen by them. It is to be traced entirely to the agency of him whom Paul here calls "the god of this world."
The god of this world - There can be no doubt that Satan is here designated by this appellation; though some of the fathers supposed that it means the true God, and Clarke inclines to this opinion. In Joh 12:31, he is called "the prince of this world." In Eph 2:2, he is called "the prince of the power of the air." And in Eph 6:12, the same bad influence is referred to under the names of "principalities, and powers," "the rulers of the darkness of this world," and "spiritual wickedness in high places." The name "god" is here given to him, not because he has any divine attributes, but because he actually has the homage of the people of this world as their god, as the being who is really worshipped, or who has the affections of their hearts in the same way as it is given to idols. By "this world" is meant the wicked world; or the mass of people. He has dominion over the world. They obey his will; they execute his plans; they further his purposes, and they are his obedient subjects. He has subdued the world to himself, and was really adored in the place of the true God; see the note on Co1 10:20. "They sacrificed to devils and not to God." Here it is meant by the declaration that Satan is the god of this world:
(1) That the world at large was under his control and direction. He secured the apostasy of man, and early brought him to follow his plans; and he has maintained his scepter and dominion since. No more abject submission could be desired by him than has been rendered by the mass of people.
(2) the idolatrous world particularly is under his control, and subject to him; Co1 10:20. He is worshipped there; and the religious rites and ceremonies of the pagan are in general just such as a mighty being who hated human happiness, and who sought pollution, obscenity, wretchedness, and blood would appoint; and over all the pagan world his power is absolute. In the time of Paul all the world, except the Jews and Christians, was sunk in pagan degradation.
(3) he rules in the hearts and lives of all wicked people - and the world is full of wicked people. They obey him, and submit to his will in executing fraud, and rapine, and piracy, and murder, and adultery, and lewdness; in wars and fightings; in their amusements and pastimes; in dishonesty and falsehood. The dominion of Satan over this world has been, and is still almost universal and absolute; nor has the lapse of 1, 800 years rendered the appellation improper as descriptive of his influence, that he is the god of this world. The world pursues his plans; yields to his temptations; neglects, or rejects the reign of God as he pleases; and submits to his scepter, and is still full of abomination cruelty, and pollution, as he desires it to be.
Hath blinded the minds of them which believe not - Of all who discern no beauty in the gospel, and who reject it. It is implied here:
(1) That the minds of unbelievers are blinded; that they perceive no beauty in the gospel. This is often affirmed of those who reject the gospel, and who live in sin; see the Co2 2:13 note; Mat 23:16-17, Mat 23:26 notes; Luk 4:18 note; Joh 9:39; Joh 12:40 notes; Rom 11:7 note. The sense is, that they did not see the spiritual beauty and glory of the plan of redemption. They act in reference to that as they would in reference to this world, if a bandage were over their eyes, and they saw not the light of the sun, the beauty of the landscape, the path in which they should go, or the countenance of a friend. All is dark, and obscure, and destitute of beauty to them, however much beauty may be seen in all these objects by others.
(2) that this is done by the agency of Satan; and that his dominion is secured by keeping the world in darkness. The affirmation is direct and positive, that it is by his agency that it is done. Some of the "modes" in which it is done are the following:
(a) By a direct influence on the minds of people. I do not know why it is absurd to suppose that one intellect may, in some way unknown to us, have access to another, and have power to influence it; nor can it be proved that Satan may not have power to pervert the understanding; to derange its powers; to distract its attention; and to give in view of the mind a wholly delusive relative importance to objects. In the time of the Saviour it cannot be doubted that in the numerous cases of demoniacal possessions, Satan directly affected the minds of people; nor is there any reason to think that he has ceased to delude and destroy them.
(b) By the false philosophy which has pRev_ailed - a large part of which seems to have been contrived as if on purpose to deceive the world, and destroy the peace and happiness of people.
(c) By the systems of superstition and idolatry. All these seem to be under the control of one Master Mind. They are so well conceived and adapted to prostrate the moral powers; to fetter the intellect; to pervert the will; to make people debased, sunken, polluted, and degraded; and they so uniformly accomplish this effect, that they have all the marks of being under the control of one mighty Mind, and of having been devised to accomplish His purposes over people.
(d) By producing in the minds of people a wholly disproportionate view of the value of objects. "A very small object held before the eye will shut out the light of the sun." A piece of money of the smallest value laid on the eye will make everything appear dark, and pRev_ent all the glory of mid-day from reaching the seat of vision. And so it is with the things of this world. They are placed directly before us, and are placed directly between us and the glory of the gospel. And the trifles of wealth and of fashion; the objects of pleasure and ambition, are made to assume an importance in view of the mind which wholly excludes the glory of the gospel, and shuts out all the realities of the eternal world. And he does it:
(e) By the blinding influence of passion and vice. Before a vicious mind all is dark and obscure. There is no beauty in truth, in chastity, or honesty, or in the fear and love of God. Vice always renders the mind blind. and the heart hard, and shrouds everything in the moral world in midnight. And in order to blind the minds of people to the glory of the gospel, Satan has only to place splendid schemes of speculation before people; to tempt them to climb the steeps of ambition; to entice them to scenes of gaiety; to secure the erection of theaters, and gambling houses, and houses of infamy and pollution; to fill the cities and towns of a land with taverns and dram-shops; and to give opportunity everywhere for the full play and unrestrained indulgence of passion; and the glory of the gospel will be as effectually unseen as the glory of the sun is in the darkest night.
Lest the light ... - This passage states the design, for which Satan blinds the minds of people. It is because he "hates" the gospel, and wishes to pRev_ent its influence and spread in the world Satan has always hated and opposed it, and all his arts have been employed to arrest its diffusion on earth. The word "light" here means excellence, beauty, or splendor. Light is the emblem of knowledge, purity, or innocence; and is here and elsewhere applied to the gospel, because it removes the errors, and sins, and wretchedness of people, as the light of the sun scatters the shades of night. This purpose of pRev_enting the light of the gospel shining on people, Satan will endeavor to accomplish by all the means in his power. It is his "grand" object in this world, because it is by the gospel only that people can be saved; by that that God is glorified on earth more than by anything else; and because, therefore, if he can pRev_ent sinners from embracing that, he will secure their destruction, and most effectually show his hatred of God. And it is to Satan a matter of little importance what people "may be," or "are," provided they are not Christians. They may be amiable, moral, accomplished, rich, honored, esteemed by the world, because in the possession of all these he may be equally sure of their ruin, and because, also, these things may contribute somewhat to turn away their minds from the gospel. Satan, therefore, will not oppose plans of gain or ambition; he will not oppose purposes of fashion and amusement; he may not oppose schemes by which we desire to rise in the world; he will not oppose the theater, the ballroom, the dance, or the song; he will not oppose thoughtless mirth; but the moment the gospel begins to shine on the benighted mind, that moment he will make resistance, and then all his power will be concentrated.
The glorious gospel - Greek 'The gospel of the glory of Christ,' a Hebraism for the glorious gospel. Mr. Locke renders it, "the glorious brightness of the light of the gospel of Christ," and supposes it means the brightness, or clearness, of the doctrine wherein Christ is manifested in the gospel. It is all light, and splendor, and beauty, compared with the dark systems of philosophy and paganism. It is glorious, for it is full of splendor; makes known the glorious God; discloses a glorious plan of salvation; and conducts ignorant, weak, and degraded man to a world of light. No two words in our language are so full of rich and precious meaning, as the phrase "glorious gospel."
Who is the image of God - Christ is called the image of God:
(1) In respect to his divine nature, his exact resemblance to God in his divine attributes and perfections; see Col 1:15; and Heb 1:3; and,
(2) In his moral attributes as Mediator, as showing forth the glory of the Father to people. He "resembles" God, and in him we see the divine glory and perfections embodied, and shine forth.
It is from his "resemblance" to God in all respects that he is called his image; and it is through him that the divine perfections are made known to people. It is an object of special dislike and hatred to Satan that the glory of Christ, who is the image of God, should shine on people, and fill their hearts. Satan hates that image; he hates that people should become like God; and he hates all that has a resemblance to the great and glorious Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: the god: Mat 4:8, Mat 4:9; Joh 12:31, Joh 12:40, Joh 14:30, Joh 16:11; Co1 10:20; Eph 2:2, Eph 6:12; Jo1 5:19 *Gr: Rev 20:2, Rev 20:3
blinded: Co2 3:14; Kg1 22:22; Isa 6:10; Joh 12:40
lest: Co2 4:6, Co2 3:8, Co2 3:9, Co2 3:11, Co2 3:18; Joh 8:12, Joh 12:35; Act 26:18; Col 1:27; Ti1 1:11; Tit 2:13
the image: Joh 1:14, Joh 1:18, Joh 12:45, Joh 14:9, Joh 14:10, Joh 15:24; Phi 2:6; Col 1:15; Heb 1:3
shine: Co2 4:6; Psa 50:2; Isa 60:1, Isa 60:2; Pe2 1:19; Jo1 2:8
Geneva 1599
In whom the god of this world hath blinded the minds of them which believe not, lest the (d) light of the glorious gospel of Christ, who is the (e) image of God, should shine unto them.
(d) The light of plain and enlightening preaching, which shows forth the glory of Christ.
(e) In whom the Father sets himself forth to be seen and beheld.
John Gill
In whom the god of this world hath blinded,.... The description of the persons to whom the Gospel is hid, is here further carried on; in which the character of Satan is given, who is here styled "the god of this world"; just as he is by Christ, "the prince of this world", Jn 12:31 not because he had any hand in the making of it, or has any concern in the government of it, or in the disposal of men or things in it; but because of his influence over the worst, and greatest part of the world; which lies in wickedness, under the power of this wicked one, being led captive by him at his will; who have voluntarily given themselves up to him, and whose lusts they will do; and so declare themselves to be his children, and him their Father, yea, their god: the influence he has over them is, he
hath blinded the minds of them that believe not. The apostle here seems to refer to one of the devils, which the Jews (l) frequently speak of "Samael"; who they say is the head of all the devils; a very malignant spirit, and who deceived our first parents; the word is compounded of "god", and "to blind"; him they call the angel of death, and say (m), that he hath , "brought darkness upon the face of the world", or the creatures, the Gentiles: agreeably to which the apostle calls the devil, "the god that hath blinded"; what he blinds in men, is "their mind": the more excellent and knowing part of man; not the eyes of their bodies, but of their understandings; which shows the near access Satan has to the souls of men; he penetrates into their very hearts and minds, and has an influence there: the persons whose minds he blinds, are those "who believe not"; which distinguishes them from others that perish, who never enjoyed the Gospel, and therefore he says, "in", or "among whom"; and from true believers, on whom Satan can have no such influence; and is a reason of these men's perishing, and of Satan's influence over them; and must be understood of reprobates, and final unbelievers: the influence he has over them is expressed by "blinding" them; which he does, by diverting them from hearing the Gospel, and by stirring up the enmity of their minds against it, and by increasing their natural darkness and blindness with respect to it. The end which Satan has in doing this is,
lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them; here many things are hinted, in commendation of the Gospel, as that it is the Gospel of Christ; because he was not only the greatest and best preacher of it that ever was, but also is the author and subject of it; Christ is the sum and substance of the Gospel, the principal thing in it, or person that is spoken of therein; and then Christ who is the grand subject of the Gospel is described, in order to recommend it the more, as "the image of God". The Jews (n) call the Messiah, , "the image of God"; some copies, and the Complutension edition, and the Arabic version, read, "the image of the invisible God", as in Col 1:15. So Christ is as the Son of God, being the natural, substantial, essential, eternal, not created, and perfect image of his Father; and so he is as man and Mediator: further, the Gospel is said to be the "glorious" Gospel of Christ, as it must needs be, since it so clearly and illustriously sets forth the glory of Christ; contains such glorious doctrines and promises in it, and is attended with such glorious effects, where it comes with power: add to all this, that "light" is attributed to it; the Jews (o) speak of the "light of the law", and the law is called light; and say, that , "there is no light but the law"; but this may be more truly said of the Gospel, by which not only persons may be notionally enlightened, who never were made really partakers of the grace of God, but is the means of spiritual and saving illumination to thousands, when it is attended with the demonstration of the Spirit: now all these excellent characters of the Gospel serve to enhance the spite and malice of Satan, in endeavouring all he can to kinder the bright shining of this glorious Gospel, to and upon any of the sons of men; and his reason for so doing is, because he knows, that should the Gospel shine unto them, the interest and glory of Christ would be advanced, and his own would decline.
(l) Targum Jon. ben Uzziel in Gen. iii. 6. Zohar in Gen. fol. 37. 2. Vajikra Rabba, fol. 162. 3. Debarim Rabba, fol. 245. 3. Tzeror Hammor in Gen. fol. 6. 2. & 7. 3. Vid. Irenaeum. adv. Haeres. l. 1. p. 136. (m) Zohar in Gen. fol. 31. 1. Tzeror Hammor, fol. 93. 3. (n) Zohar in Gen. fol. 31. 1. (o) Targum in Job iii. 16. T. Bab. Taanith, fol. 7. 2. Tzreor Hammor, fol. 89. 4.
John Wesley
The God of this world - What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy. Hath blinded - Not only veiled, the eye of their understanding. Illumination - Is properly the reflection or propagation of light, from those who are already enlightened, to others. Who is the image of God - Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.
Robert Jamieson, A. R. Fausset and David Brown
In whom--Translate, "In whose case."
god of this world--The worldly make him their God (Phil 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2).
minds--"understandings": "mental perceptions," as in 2Cor 3:14.
them which believe not--the same as "them that are lost" (or "are perishing"). Compare Th2 2:10-12. SOUTH quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Esther 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Cor 3:14-15): Greek, not "blinded," but "hardened."
light of the glorious gospel of Christ--Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.
image of God--implying identity of nature and essence (Jn 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Cor 4:6; Ti1 6:14-16). Paul here recurs to 2Cor 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [ALFORD].
4:54:5: Զի ո՛չ եթէ զանձինս քարոզեմք, այլ զՔրիստոս Յիսուս զՏէր, եւ զմեզ ծառայս ձեզ վասն Քրիստոսի[4021]։ [4021] Ոմանք. Այլ զՅիսուս Քրիստոս զՏէր։ Ուր Ոսկան յաւելու. զՏէր մեր։
5 Ոչ թէ մենք մեզ ենք քարոզում, այլ՝ Յիսուս Քրիստոսին՝ Տիրոջը, իսկ մեզ՝ որպէս ծառաներ ձեզ՝ Քրիստոսի համար.
5 Վասն զի ո՛չ թէ անձերնիս կը քարոզենք, հապա Քրիստոս Յիսուս Տէրը ու մեզ՝ ձեր ծառաները Յիսուսին համար.
Զի ոչ եթէ զանձինս քարոզեմք, այլ զՅիսուս Քրիստոս զՏէր, եւ զմեզ ծառայս ձեզ վասն Քրիստոսի:

4:5: Զի ո՛չ եթէ զանձինս քարոզեմք, այլ զՔրիստոս Յիսուս զՏէր, եւ զմեզ ծառայս ձեզ վասն Քրիստոսի[4021]։
[4021] Ոմանք. Այլ զՅիսուս Քրիստոս զՏէր։ Ուր Ոսկան յաւելու. զՏէր մեր։
5 Ոչ թէ մենք մեզ ենք քարոզում, այլ՝ Յիսուս Քրիստոսին՝ Տիրոջը, իսկ մեզ՝ որպէս ծառաներ ձեզ՝ Քրիստոսի համար.
5 Վասն զի ո՛չ թէ անձերնիս կը քարոզենք, հապա Քրիստոս Յիսուս Տէրը ու մեզ՝ ձեր ծառաները Յիսուսին համար.
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Ибо мы не себя проповедуем, но Христа Иисуса, Господа; а мы--рабы ваши для Иисуса,
4:5  οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ ἰησοῦν χριστὸν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ ἰησοῦν.
4:5. οὐ (Not) γὰρ (therefore) ἑαυτοὺς (to-selves) κηρύσσομεν (we-herald,"ἀλλὰ (other) Χριστὸν (to-Anointed) Ἰησοῦν (to-an-Iesous) κύριον, (to-Authority-belonged,"ἑαυτοὺς (to-selves) δὲ (moreover) δούλους (to-bondees) ὑμῶν (of-ye) διὰ (through) Ἰησοῦν. (to-an-Iesous)
4:5. non enim nosmet ipsos praedicamus sed Iesum Christum Dominum nos autem servos vestros per IesumFor we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus.
5. For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.
4:5. For we are not preaching about ourselves, but about Jesus Christ our Lord. We are merely your servants through Jesus.
4:5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake:

5: Ибо мы не себя проповедуем, но Христа Иисуса, Господа; а мы--рабы ваши для Иисуса,
4:5  οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ ἰησοῦν χριστὸν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ ἰησοῦν.
4:5. non enim nosmet ipsos praedicamus sed Iesum Christum Dominum nos autem servos vestros per Iesum
For we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus.
4:5. For we are not preaching about ourselves, but about Jesus Christ our Lord. We are merely your servants through Jesus.
4:5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Противники Ап. указывали на то, что он не знал Господа Иисуса Христа и потому его проповедь о Христе не соответствует действительности. Они хотели сказать этим, что он стремится возвысить себя самого. На это Ап. возражает, что не себя, а только Господа Иисуса Христа он хочет возвысить. Ничего эгоистичного в его проповеди нет - он далеко от всякого самопревозношения. Напротив, он раб верующих ради Христа, чтобы исполнить Его волю.
Adam Clarke: Commentary on the Bible - 1831
4:5: For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument.
But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ, ὁ Χριστος, the same as המשיח hammashiach, the Messiah, the Anointed One; him of whom the prophets wrote; and who is the expectation, as he is the glory, of Israel, We proclaim him as Jesus יהושע Yehoshua, the Savior and Deliverer, who saves men from their sins. See Mat 1:21. And we proclaim Jesus of Nazareth to be the long-expected Messiah; and that there will be none other. And farther we proclaim this Jesus the Messiah to be the Lord, ὁ Κυριος, the great Ruler who has all power in heaven and earth; who made and governs the world; and who can save to the uttermost all that come to God through him. Such was the Redeemer preached by St. Paul.
And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ's sake; for although we by our labor show ourselves to be your servants, yea, your slaves, δουλους, yet it is a voluntary service; and we are neither employed by you nor receive our wages from you. We belong to Jesus; and are your servants on his account, and by his order.
Albert Barnes: Notes on the Bible - 1834
4:5: For we preach not ourselves - The connection here is not very apparent, and the design of this verse has been variously understood. The connection seems to me to be this. Paul gives here a reason for what he had said in the pRev_ious parts of the Epistle respecting his conduct in the ministry. He had said that his course had been open, and pure, and free from all dishonest arts and tricks, and that he had not corrupted the Word of God, or resorted to any artifice to accomplish his designs; Co2 2:17; Co2 4:1-2. The "reason" of this he here says is, that he had not preached himself, or sought to advance his own interest. He regarded himself as sent to make known a Saviour; himself as bound by all means to promote his cause, and to imitate him. Other people - the false teachers, and the cunning priests of the pagan religion - sought to advance their own interest, and to perpetuate a system of delusion that would be profitable to themselves; and they therefore resorted to all arts, and stratagems, and cunning devices to perpetuate their authority, and extend their influence. But the fact that Paul and his associates went forth to make known the Lord Jesus, was a reason why they avoided all such dishonest arts and artifices. "We are merely the "ambassadors" of another. We are not "principals" in this business, and do not despatch it as a business of our own, but we transact it as the "agents" for another, that is, for the Lord Jesus, and we feel ourselves bound, therefore, to do it as he would have done it himself; and as he was free from all trick, and dishonest art, we feel bound to be also." This seems to me to be the design of this passage. Ministers may be said to preach themselves in the following ways:
(1) When their preaching has a primary reference to their own interest; and when they engage in it to advance their reputation, or to secure in some way their own advantage. When they aim at exalting their authority, extending their influence, or in any way promoting their own welfare.
(2) when they proclaim their own opinions and not the gospel of Christ; when they derive their doctrines from their own reasonings, and not from the Bible.
(3) when they put themselves forward; speak much of themselves; refer often to themselves; are vain of their powers of reasoning, of their eloquence, and of their learning, and seek to make these known rather than the simple truths of the gospel. In one word, when self is primary, and the gospel is secondary; when they prostitute the ministry to gain popularity; to live a life of ease; to be respected; to obtain a livelihood: to gain influence; to rule over a people; and to make the preaching of the gospel merely an occasion of advancing themselves in the world. Such a plan, it is implied here, would lead to dishonest arts and devices, and to trick and stratagem to accomplish the end in view. And it is implied here, also, that to avoid all such tricks and arts the true way is not to preach ourselves, but Jesus Christ.
But Christ Jesus the Lord - This Paul states to be the only purpose of the ministry. It is so far the sole design of the ministry that had it not been to make known the Lord Jesus, it would never have been established; and whatever other objects are secured by its appointment, and whatever other truths are to be illustrated and enforced by the ministry, yet, if this is not the primary subject, and if every other object is not made subservient to this, the design of the ministry is not secured. The word "Christ" properly means the anointed that is, the Messiah, the anointed of God for this great office (see the note, Mat 1:1); but it is used in the New Testament as a proper name, the name that was appropriate to "Jesus." Still it may be used with a reference to the fact of the Messiahship, and not merely as a proper name, and in this place it may mean that they preached Jesus as the Messiah, or the Christ and defended his claims to that high appointment. The word "Lord" also is used to designate him Mar 11:3; Joh 20:25; and when it stands by itself in the New Testament, it denotes the Lord Jesus (note, Act 1:24); but it properly denotes one who has rule or authority, or proprietorship; and it is used here not merely as a part of the appropriate title of the Saviour, but with reference to the fact that he had the supreme headship, or lordship over the church and the world. This important passage, therefore, means, that they made it their sole business to make known Jesus the Messiah, or the Christ, as the supreme head and Lord of people that is, to set forth the Messiahship and the lordship of Jesus of Nazareth appointed to these high offices by God. To do this, or to preach Jesus Christ the Lord, implies the following things:
(1) To prove that he is the Messiah so often predicted in the Old Testament, and so long expected by the Jewish people. To do this was a very vital part of the work of the ministry in the time of the apostles, and was essential to their success in all their attempts to convert the Jews; and to do this will be no less important in all attempts to bring the Jews now or in future times to the knowledge of the truth. No man can be successful among them who is not able to prove that Jesus is the Messiah. It is not indeed so vital and leading a point now in reference to those to whom the ministers of the gospel usually preach; and it is probable that the importance of this argument is by many overlooked, and that it is not urged as it should be by those who "preach Christ Jesus the Lord." It involves the whole argument for the truth of Christianity. It leads to all the demonstrations that this religion is from God; and the establishment of the proposition that Jesus is the Messiah, is one of the most direct and certain ways of proving that his religion is from heaven. Because:
(a) It contains the argument from the fulfillment of the prophecies - one of the main evidences of the truth of Revelation; and,
(b) It involves an examination of all the evidences that Jesus gave that he was the Messiah sent from God, and of course an examination of all the miracles that he performed in attestation of his divine mission.
The first object of a preacher, therefore, is to demonstrate that Jesus is sent from God in accordance with the predictions of the prophets.
(2) to proclaim the truths that he taught. To make known his sentiments, and his doctrines, and not our own. This includes, of course, all that he taught respecting God, and respecting man; all that he taught respecting his own nature, and the design of his coming; all that he taught respecting the character of the human heart, and about human obligation and duty; all that he taught respecting death, the judgment, and eternity - respecting an eternal heaven, and an eternal hell. To explain, enforce, and vindicate his doctrines, is one great design of the ministry; and were there nothing else, this would be a field sufficiently ample to employ the life; sufficiently glorious to employ the best talents of man. The minister of the gospel is to teach the sentiments and doctrines of Jesus Christ, in contradistinction from all his own sentiments, and from all the doctrines of mere philosophy. He is not to teach science, or mere morals, but he is to proclaim and defend the doctrines of the Redeemer.
(3) he is to make known the facts of the Saviour's life. He is to show how he lived - to hold up his example in all the trying circumstances in which he was placed. For he came to show by his life what the Law required; and to show how people should live. And it is the office of the Christian ministry, or a part of their work in preaching "Christ Jesus the Lord," to show how he lived, and to set forth his self-denial, his meekness, his purity, his blameless life, his spirit of prayer, his submission to the divine will, his patience in suffering, his forgiveness of his enemies, his tenderness to the afflicted, the weak, and the tempted; and the manner of his death. Were "this" all, it would be enough to employ the whole of a minister's life, and to command the best talents of the world. For he was the only perfectly pure model; and his example is to be followed by all his people, and his example is designed to exert a deep and wide influence on the world. Piety flourishes just in proportion as the pure example of Jesus Christ is kept before a people; and the world is made happier and better just as that example is kept constantly in view. To the frivolous and the thoughtless, the ministers of the gospel are to show how serious and calm was the Redeemer; to the worldly-minded, to show trow he lived above the world; to the avaricious, how benevolent he was; to the profane and licentious, how pure he was; to the tempted, how he endured temptation; to the afflicted, how patient and resigned; to the dying, how he died: to all, to show how holy, and heavenly-minded, and prayerful, and pure he was; in order that they may be won to the same purity, and be prepared to dwell with him in his kingdom.
(4) to set forth the design of his death. To show why he came to die; and what was the great object to be effected by his sufferings and death. To exhibit, therefore, the sorrows of his life; to describe his many trials; to dwell upon his sufferings in the Garden of Gethsemane, and on the cross. To show why he died, and what was to be the influence of his death on the destiny of man. To Show how it makes an atonement for sin; how it reconciles God to man; how it is made efficacious in the justification and the sanctification of the sinner. And were there nothing else, this would be sufficient to employ all the time, and the best talents in the ministry. For the salvation of the soul depends on the proper exhibition of the design of the death of the Redeemer. There is no salvation but through his blood; and hence, the nature and design of his atoning sacrifice is to be exhibited to every man, and the offers of mercy through that death to be pressed upon the attention of every sinner.
(5) to set forth the truth and the design of his resurrection. To prove that he rose from the dead, and that he ascended to heaven; and to show the influence of his resurrection on our hopes and destiny. The whole structure of Christianity is dependent on making out the fact that he rose; and if he rose, all the difficulties in the doctrine of the resurrection of the dead are removed at once, and his people will also rise. The influence of that fact, therefore, on our hopes and on our prospects for eternity, is to be shown by the ministry of the gospel; and were there nothing else, this would be ample to command all the time, and the best talents of the ministry.
(6) to proclaim him as "Lord." This is expressly specified in the passage before us. "For we preach Christ Jesus the Lord;" we proclaim him as the Lord. That is, he is to be preached as having dominion over the conscience; as the Supreme Ruler in his Church; as above all councils, and synods, and conferences, and all human authority; as having a right to legislate for his people; a right to prescribe their mode of worship; a right to define and determine the doctrines which they shall believe. He is to be proclaimed also as ruling over all, and as exalted in his mediatorial character over all worlds, and as having all things put beneath his feet; Psa 2:6; Isa 9:6-7; Mat 28:18; Joh 17:2; Eph 1:20; Heb 2:8.
And ourselves your servants ... - So far as we make any mention of ourselves, it is to declare that we are your servants, and that we are bound to promote your welfare in the cause and for the sake of the Redeemer. That is, they were their servants in all things in which they could advance the interests of the Redeemer's kingdom among them. The doctrine is, that they regarded themselves as under obligation not to seek their own interest, or to build up their own reputation and cause, but to seek the welfare of the church; and promote its interests, as a servant does that of his master. They should not seek to lord it over God's heritage, and to claim supreme and independent authority. They were not masters but servants. The church at large was the master, and they were its servants. This implies the following things:
(1) That the "time" of ministers belongs to the church, and should be employed in its welfare. It is not their own; and it is not to be employed in farming, or in speculating, or in doing business, or in idleness, or in lounging, or in unprofitable visiting, or in mere science, or in reading or making books that will not advance the interests of the church. The time of the ministry is not for ease, or ambition, or self-indulgence, but is to promote the interests of the body of Christ. So Paul felt, and so he lived.
(2) their "talents" belong to the church. All their original talents, and all that they can acquire, should be honestly devoted to the welfare of the church of the Redeemer.
(3) their best efforts and plans, the avails of their best thoughts and purposes, belong to the church, and should be honestly devoted to it. Their strength and vigor, and influence should be devoted to it, as the vigor, and strength, and talent, and skill of a servant belong to the master; see Psa 137:5-6. The language of the ministry, as of every Christian, should be:
I love thy church, O God,
Her walls before thee stand,
Dear as the apple of thine eye,
And graven on thy hand,
If e'er to bless thy sons.
My voice or hands deny,
These hands let useful skill forsake,
This voice in silence die.
If e'er my heart forget.
Her welfare or her wo,
Let every joy this heart forsake,
And every grief o'erflow.
For her my tears shall fall,
For her my prayers ascend,
To her my cares and toils be given,
Until toils and cares shall end.
And it implies:
(4) That they are the servants of the church in time of trial, temptation, and affliction. They are to devote themselves to the comfort of the afflicted. They are to be the guide to the perplexed. They are to aid the tempted. They are to comfort those that mourn, and they are to sustain and console the dying. They are to regard themselves as the servants of the church to accomplish these great objects; and are to be willing to deny themselves, and to take up their cross, and to consecrate their time to the advancement of these great interests. And they are, in all respects, to devote their time, and talents, and influence to the welfare of the church, with as much single-mindedness as the servant is to seek the interest of his master. It was in this way eminently that Paul was favored with the success with which God blessed him in the ministry; and so every minister will be successful, just in proportion to the single-mindedness with which he devotes himself to the work of preaching Jesus Christ the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: we: Mat 3:11; Joh 1:21-23, Joh 3:27-31, Joh 7:18; Act 3:12, Act 3:13, Act 8:9, Act 8:10, Act 10:25, Act 10:26; Act 14:11-15; Rom 15:17, Rom 15:18; Co1 1:13-15, Co1 1:23, Co1 3:5, Co1 3:6, Co1 10:33; Phi 1:15; Th1 2:5, Th1 2:6; Tit 1:11; Pe1 5:2-5; Pe2 2:3
Christ: Co2 1:19; Mat 23:8; Act 2:36, Act 5:31, Act 10:36; Rom 14:8, Rom 14:9; Co1 1:23, Co1 2:2, Co1 8:6; Co1 12:3, Co1 15:47; Phi 2:11
and: Co2 1:24, Co2 5:14, Co2 5:15; Mat 20:25-27; Luk 22:25, Luk 22:26; Joh 13:14, Joh 13:15; Rom 15:1, Rom 15:2; Co1 9:19-23; Gal 5:13; Ti2 2:10
Geneva 1599
(3) For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for (f) Jesus' sake.
(3) He removes according to his accustomed manner, all suspicion of ambition, affirming that he teaches faithfully, but as a servant, and witnessing that all this light which he and his associates give to others, proceeds from the Lord.
(f) To preach this self same Jesus to you.
John Gill
For we preach not ourselves,.... These words contain a reason why the apostles behaved themselves in the manner described, 2Cor 4:2 and serve to explain in what sense this inspired writer is to be understood, when he calls the Gospel our Gospel, 2Cor 4:3 and most clearly proves the Gospel to be a glorious one, which he had asserted, 2Cor 4:4 since Christ, and not themselves, is the subject of it, "for we preach not ourselves". They did not preach any doctrine of their own devising; they did not set up themselves as lords over the faith and consciences of men; nor was their view in preaching to set forth their learning, parts, and eloquence, or to amass wealth and riches to themselves; nor did they assert the purity of human nature, or the power of man to do anything of himself that is spiritually good; or that justification and salvation are by works of righteousness done by men. To do any, or each, or all of these, as did the false apostles, is to preach a man's self: but so did not these faithful dispensers of the word, but they
preached Christ Jesus the Lord; that is, the doctrines respecting the person, office, and grace of Christ; as that he is truly and properly God, the eternal and only begotten Son of God, God and man in one person, the only Mediator between God and man, and the Saviour and Redeemer of lost sinners; that Jesus of Nazareth is the Christ, the true Messiah; and that this Christ is Jesus, a Saviour, the only able and willing one; and that this Jesus Christ is "Lord" of all, especially of the saints; not only as Creator, but as their head, husband, and Redeemer; that peace and reconciliation, pardon and righteousness, life and salvation, are only by him: and they also declared themselves the servants of the churches,
and ourselves your servants. The apostle does not say they were the servants of Christ, though they were, and esteemed it their greatest honour to be so; for he had no need to observe this, since this is included in their preaching him as "Lord": nor does he say they were the servants of men, or menpleasers, for then they would not be the servants of Christ; but he asserts them to be the servants of the churches: and which must be understood, not with respect to things temporal, with which they had no concern; but with regard to things spiritual, particularly to the ministration of the word, and administration of ordinances: and this they professed to be,
for Jesus' sake; either for the sake of preaching Christ unto them; or because they were chosen and called by him to this service, and in which they were willing to continue, for the sake of his honour and interest.
John Wesley
For - The fault is not in us, neither in the doctrine they hear from us. We preach not ourselves - As able either to enlighten, or pardon, or sanctify you. But Jesus Christ - As your only wisdom, righteousness, sanctification. And ourselves your servants - Ready to do the meanest offices. For Jesus' sake - Not for honour, interest, or pleasure.
Robert Jamieson, A. R. Fausset and David Brown
For--Their blindness is not our fault, as if we had self-seeking aims in our preaching.
preach . . . Christ . . . the Lord--rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
4:64:6: Զի Աստուած որ ասաց ՚ի խաւարէ լո՛յս ծագել, որ եւ ծագեա՛ց իսկ ՚ի սիրտս մեր ՚ի լուսաւորութիւն գիտութեան փառացն Աստուծոյ ՚ի դէմս Յիսուսի Քրիստոսի[4022]։[4022] Ոմանք. ՚Ի խաւարի լոյս ծա՛՛... զլուսաւորութիւն գիտութեան... ՚ի դէմս Քրիստոսի։
6 որովհետեւ Աստուած է, որ ասաց. «Խաւարից թող լոյս ծագի». եւ նա ծագեցրեց մեր սրտերում Աստծու փառքի գիտութեան լոյսը, որը ճառագայթում է Յիսուս Քրիստոսի դէմքից:
6 Վասն զի Աստուած որ հրաման ըրաւ որ խաւարէն լոյս ծագի, ինք մեր սրտերուն մէջ ծագեցաւ Աստուծոյ փառքին գիտութեան լոյսը տալու համար Յիսուս Քրիստոսին անձովը։
Զի Աստուած որ ասաց ի խաւարէ լոյս ծագել, [15]որ եւ`` ծագեաց իսկ ի սիրտս մեր ի լուսաւորութիւն գիտութեան փառացն Աստուծոյ ի դէմս Յիսուսի Քրիստոսի:

4:6: Զի Աստուած որ ասաց ՚ի խաւարէ լո՛յս ծագել, որ եւ ծագեա՛ց իսկ ՚ի սիրտս մեր ՚ի լուսաւորութիւն գիտութեան փառացն Աստուծոյ ՚ի դէմս Յիսուսի Քրիստոսի[4022]։
[4022] Ոմանք. ՚Ի խաւարի լոյս ծա՛՛... զլուսաւորութիւն գիտութեան... ՚ի դէմս Քրիստոսի։
6 որովհետեւ Աստուած է, որ ասաց. «Խաւարից թող լոյս ծագի». եւ նա ծագեցրեց մեր սրտերում Աստծու փառքի գիտութեան լոյսը, որը ճառագայթում է Յիսուս Քրիստոսի դէմքից:
6 Վասն զի Աստուած որ հրաման ըրաւ որ խաւարէն լոյս ծագի, ինք մեր սրտերուն մէջ ծագեցաւ Աստուծոյ փառքին գիտութեան լոյսը տալու համար Յիսուս Քրիստոսին անձովը։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: потому что Бог, повелевший из тьмы воссиять свету, озарил наши сердца, дабы просветить [нас] познанием славы Божией в лице Иисуса Христа.
4:6  ὅτι ὁ θεὸς ὁ εἰπών, ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ [ἰησοῦ] χριστοῦ.
4:6. ὅτι (To-which-a-one) ὁ (the-one) θεὸς (a-Deity) ὁ (the-one) εἰπών (having-had-said,"Ἐκ (Out) σκότους (of-an-obscurity) φῶς (a-light) λάμψει, (it-shall-lamp,"ὃς (which) ἔλαμψεν (it-lamped) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ἡμῶν (of-us) πρὸς (toward) φωτισμὸν (to-a-lighting-of) τῆς (of-the-one) γνώσεως (of-an-acquainting) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) προσώπῳ (unto-looked-toward) Χριστοῦ. (of-Anointed)
4:6. quoniam Deus qui dixit de tenebris lucem splendescere qui inluxit in cordibus nostris ad inluminationem scientiae claritatis Dei in facie Christi IesuFor 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 Christ Jesus.
6. Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
4:6. For God, who told the light to shine out of darkness, has shined a light into our hearts, to illuminate the knowledge of the splendor of God, in the person of Christ Jesus.
4:6. 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.
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: потому что Бог, повелевший из тьмы воссиять свету, озарил наши сердца, дабы просветить [нас] познанием славы Божией в лице Иисуса Христа.
4:6  ὅτι ὁ θεὸς ὁ εἰπών, ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ [ἰησοῦ] χριστοῦ.
4:6. quoniam Deus qui dixit de tenebris lucem splendescere qui inluxit in cordibus nostris ad inluminationem scientiae claritatis Dei in facie Christi Iesu
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 Christ Jesus.
4:6. For God, who told the light to shine out of darkness, has shined a light into our hearts, to illuminate the knowledge of the splendor of God, in the person of Christ Jesus.
4:6. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В самом деле, кто призвал Апостола на проповедь? Сам Всемогущий Бог, Творец света первозданного, послал и новый свет Апостолу. Здесь Ап., очевидно, делает намек на бывшее ему при призвании видение по дороге в Дамаск (ср. Гал I:15) и противополагает себя своим противникам-иудействующим. Те находятся под действием сатаны (ст. 4-й), он - под действием Бога: те находятся в ослеплении, он же ясно видит все во свете Христовом. - Славы Божией в лице Иисуса Христа -правильнее: на (en) лице Иисуса Христа. Ап., таким образом, утверждает здесь, что Бог дал ему познать или увидеть лицо Христа, осиянное Божественною славою. Вот почему он и назвал Христа (ст. 4-й) образом Бога невидимого. Христос явился ему во славе, в прославленном состоянии и в этом случае показался как истинный образ Божий.
Adam Clarke: Commentary on the Bible - 1831
4:6: For God, who commanded the light to shine out of darkness - The apostle refers here to Gen 1:3. For when God created the heavens and the earth Darkness was on the face of the deep; and God said, Let There Be Light; and there was light. Thus he caused the light to shine out of darkness.
Hath shined in our hearts - He has given our hearts the glorious light of the Gospel, as he has given the world the glorious light of the sun. As sure, therefore, as God is the author of the light and the creator of the universe, so sure is he the author of the Gospel; it is no human invention; and is as far beyond the power of man's wisdom and might, as the creation of the world is beyond all created power, energy, and skill.
The light of the knowledge - To give us that light, that we might enlighten others; this appears to me to be the design of the apostle's προς φωτισμον της γνωσεως της δοξης του Θεου, or, as Dr. Whitby paraphrases it, to give us, and enable us to give to others, the light of the knowledge of God through Christ.
In the face of Jesus Christ - It is in and through Jesus that we can receive the Divine light, and it is in and by him that we can be made partakers of the Divine glory. The light mercy, holiness, and glory of God, are reflected upon and communicated to us through Jesus the Christ; and it is εν προσωπῳ, in the appearance and person of Jesus Christ that these blessings are communicated to us.
Albert Barnes: Notes on the Bible - 1834
4:6: For God, who commanded ... - The design of this verse seems to be, to give a reason why Paul and his fellow-apostles did not preach themselves, but Jesus Christ the Lord, Co2 4:5. That reason was, that their minds had been so illuminated by that God who had commanded the light to shine out of darkness, that they had discerned the glory of the divine perfections shining in and through the Redeemer, and they therefore gave themselves. to the work of making him known among people. The doctrines which they preached they had not derived from people in any form. They had not been elaborated by human reasoning or science, nor had they been imparted by tradition. They had been communicated directly by the source of all light - the true God - who had shined into the hearts that were once benighted by sin. Having been thus illuminated, they had felt themselves bound to go and make known to others the truths which God had imparted to them.
Who commanded the light ... - Gen 1:3. God caused it to shine by his simple command. He said, "let there be light, and there was light." The fact that it was produced by "his saying so" is referred to here by Paul by his use of the phrase (ὁ εἰπὼν ho eipō n) "Who saying," or speaking the light to shine from darkness. The passage in Genesis is adduced by Longinus as a striking instance of the sublime.
Hath shined in our hearts - Margin, "It is he who hath." This is more in accordance with the Greek, and the sense is, "The God who at the creation bade the light to shine out of darkness, is he who has shined into our hearts; or it is the same God who has illuminated us, who commanded the light to shine at the creation." "Light" is every where in the Bible the emblem of knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and wretchedness. See note, Joh 1:4-5. And the sense here is, that God had removed this ignorance, and poured a flood of light and truth on their minds. This passage teaches, therefore, the following important truths in regard to Christians - since it is as applicable to all Christians, as it was to the apostles:
(1) That the mind is by nature ignorant and benighted - to an extent which may be properly compared with the darkness which pRev_ailed before God commanded the light to shine. Indeed, the darkness which pRev_ailed before the light was formed, was a most striking emblem of the darkness which exists in the mind of man before it is enlightened by Revelation, and by the Holy Spirit. For:
(a) In all minds by nature there is deep ignorance of God, of His Law, and His requirements; and,
(b) This is often greatly deepened by the course of life which people lead; by their education; or by their indulgence in sin, and by their plans of life; and especially by the indulgence of evil passions.
The tendency of man if left to himself is to plunge into deeper darkness, and to involve his mind more entirely in the obscurity of moral midnight. "Light is come into the world, and men loved darkness rather than light, because their deeds were evil," Joh 3:19.
(2) this verse teaches the fact, that the minds of Christians are illuminated. They are enabled to see things as they are. This fact is often taught in the Scriptures; see Jo1 2:20; Co1 2:12-15. They have different views of things from their fellow-men, and different from what they once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in the Saviour, and in the promises of the gospel, which they did not see before they were converted. This does not mean:
(a) That they are superior in their powers of understanding to other people - for the Rev_erse is often the fact; nor,
(b) That the effect of religion is at once to enlarge their own intellectual powers, and make them different from what they were before in this respect.
But it means that they have clear and consistent views; they look at things as they are; they perceive a beauty in religion and in the service of God which they did not before. They see a beauty in the Bible, and in the doctrines of the Bible, which they did not before, and which sinners do not see. The temperate man will see a beauty in temperance, and in an argument for temperance, which the drunkard will not; the benevolent man will see a beauty in benevolence which the churl will not: and so of honesty, truth, and chastity. And especially will a man who is reformed from intemperance, impurity, dishonesty, and avarice, see a beauty in a virtuous life which he did not before see. There is indeed no immediate and direct enlargement of the intellect; but there is an effect on the heart which produces an appropriate and indirect effect on the understanding.
It is at the same time true, that the practice of virtue, that a pure heart, and that the cultivation of piety all tend to regulate, strengthen, and expand the intellect, as the ways of vice and the indulgence of evil passions and propensities tend to enfeeble, paralyze, darken, and ruin the understanding; so that, other things being equal, the man of most decided virtue, and most calm and elevated piety, will be the man of the clearest and best regulated mind. His powers will be the most assiduously, carefully, and conscientiously cultivated and he will feel himself bound to make the most of them. The influence of piety in giving light to the mind is often strikingly manifested among unlettered and ignorant Christians. It often happens, as a matter of fact, that they have by far clearer, and more just and elevated views of truth than people of the most mighty intellects, and most highly cultivated by science and adorned with learning. but who have no piety; and a practical acquaintance with their own hearts, and a practical experience of the power of religion in the days of temptation and trial is a better enlightener of the mind on the subject of religion than all the learning of the schools.
(3) this verse teaches, that it is the "same God" who enlightens the mind of the Christian that commanded the light at first to shine. He is the source of all light. He formed the light in the natural world; he gives all light and truth on all subjects to the understanding; and he imparts all correct views of truth to the heart. Light is not originated by man; and man on the subject of religion no more creates the light which beams upon his benighted mind than he created the light of the sun when it first shed its beams over the darkened earth. "All truth is from the sempiternal source of light divine;" and it is no more the work of man to enlighten the mind. and dissipate the darkness from the soul of a benighted sinner, than it was of man to scatter the darkness that brooded over the creation, or than he can now turn the shades of midnight to noonday. All this work lies beyond the proper province of man; and is all to be traced to the agency of God - the great fountain of light.
(4) it is taught here that it is the "same power" that gives light to the mind of the Christian which at first commanded the light to shine out of darkness. It requires the exertion of the same Omnipotence; and the change is often as remarkable, and surprising. Nothing can be conceived to be more grand than the first creation of light - when by one word the whole solar system was in a blaze. And nothing in the moral world is more grand than when by a word God commands the light to beam on the soul of a benighted sinner. Night is at once changed to day; and all things are seen in a blaze of glory. The works of God appear different; the Word of God appears different; and a new aspect of beauty is diffused over all things. If it be asked in what way God thus imparts light to the mind, we may reply:
(a) By his written and preached word. All spiritual and saving light to the minds of people has come through his Rev_ealed truth. Nor does the Spirit of God now give or Rev_eal any light to the mind which is not to be found in the Word of God. and which is not imparted through that medium.
(b) God makes use of his providential dealings to give light to the minds of people. They are then, by sickness, disappointment, and pain, made to see the folly and vanity of the things of this world, and to see the necessity of a better portion.
(c) It is done especially and mainly by the influences of the Holy Spirit. It is directly by his agency that the heart becomes affected, and the mind enlightened.
It is his province in the world to prepare the heart to receive the truth; to dispose the mind to attend to it: to remove the obstructions which existed to its clear perception; to enable the mind clearly to see the beauty of truth, and of the plan of salvation through a Redeemer. And whatever may be the means which may be used, it is still true that it is only by the Spirit of God that people are ever brought to see the truth clearly and brightly. The same Spirit that inspired the prophets and apostles also illuminates the minds of people now, removes the darkness from their minds, and enables them clearly to discover the truth as it is in Jesus. See the notes, Co1 2:10-15.
To give the light of the knowledge of the glory of God - This shows the "object," or the "effect" of enlightening the mind. It is that Christians may behold the divine glory. The meaning is, that it is for the purpose of enlightening and instructing them concerning the knowledge of the glory of God - Bloomfield. Doddridge renders it, "the luster of the knowledge of God's glory." Tyndale, "to give the light of the knowledge of the glorious God." The sense is, that the purpose of his shining into their hearts was to give light (πρὸς pros φωτισμὸν phō tismon) that is, unto the enlightening; and the purpose of that light was to acquaint them with the knowledge of the divine glory.
In the face of Jesus Christ - That is, that they might obtain the knowledge of the divine glory as it shines in the face of Jesus Christ; or as it is reflected on the face, or the person of the Redeemer. There is undoubted allusion here to what is said of Moses Co2 3:13 when the divine glory was reflected on his face, and produced such a splendor and magnificence that the children of Israel could not steadfastly look upon it. The sense here is, that in the face or the person of Jesus Christ the glory of God shone clearly, and the divinity appeared without a veil. The divine perfections, as it were, illuminated him, as the face of Moses was illuminated; or they shone forth through him, and were seen in him. The word rendered "face" here (προσώπον prosō pon) may mean either face or person; see the note, Co2 2:10. The sense is not materially affected which ever translation is preferred. It is, that the divine perfections shone in and through the Redeemer. This refers doubtless to the following truths:
(1) That the glory of the divine "nature" is seen in him, since he is "the brightness of his glory, and the express image of his person." Heb 1:3. And it is in and through him that the glory of the divine perfections are made known,
(2) That the glory of the divine "attributes" are made known through him, since it is through him that the work of creation was accomplished Joh 1:3; Col 1:16; and it is by him that the mercy and goodness of God have been manifested to people.
(3) that the glory of the divine "moral character" is seen through him, since when on earth he manifested the embodied divine perfections; he showed what God is when incarnate; he lived as became the incarnate God - he was as pure and holy in human nature as God is in the heavens.
And there is not, that we know of, one of the divine attributes or perfections which has not at some period, or in some form, been evinced by Jesus Christ. If it be the prerogative of God to be eternal, he was eternal; Isa 9:6; Rev 1:8, Rev 1:18. If it be the prerogative of God to be the creator, he was also the creator Joh 1:3; if to be omniscient, he was omniscient Mat 11:27; Luk 10:22; if to be omnipresent, he is omnipresent Mat 18:20; if to be almighty, he was almighty Isa 9:6; if to raise the dead, to give life, he did it (Joh 5:21; Joh 12:43-44; if to still waves and tempests, he did it Mar 4:39; if to be full of benevolence, to be perfectly holy, to be without a moral stain or spot, then all this is found in Jesus Christ. And as the wax bears the perfect image of the seal - perfect not only in the outline, and in the general resemblance, but in the filling up - in all the lines, and features, and letters on the seal, so it is with the Redeemer. There is not one of the divine perfections which has not the counterpart in him, and if the glory of the divine character is seen at all, it will be seen in and through him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: who: Gen 1:3, Gen 1:14, Gen 1:15; Psa 74:16, Psa 136:7-9; Isa 45:7
hath: Gr. is he who hath
shined: Eph 1:17, Eph 5:8; Pe2 1:19
the light: Co2 4:4, Co2 3:18; Exo 33:18-23, Exo 34:5-7; Psa 63:2, Psa 90:16; Isa 6:1-3, Isa 35:2, Isa 40:5; Isa 60:2; Joh 11:40; Act 7:55, Act 7:56; Pe1 2:9
in the: Luk 10:22; Joh 1:14, Joh 12:41, Joh 14:9, Joh 14:10; Phi 2:6; Col 1:15; Heb 1:3; Pe1 1:12
Geneva 1599
For God, (g) who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the (h) light of the knowledge of the glory of God in the face of Jesus Christ.
(g) Who made with his word alone.
(h) That being enlightened by God, we should in the same way give that light to others.
John Gill
For God, who commanded the light to shine out of darkness,.... The causal particle for, shows these words to be also a reason of the foregoing; either why they so clearly beheld the glory of the Lord, 2Cor 4:18 or why they renounced the hidden things of dishonesty, 2Cor 4:2 or why their Gospel could not be hid, 2Cor 4:3 or why they did not preach themselves, but Christ, 2Cor 4:5 because God had
shined in their hearts; and in this light, they saw the glory of Christ; could not bear any secret, hidden, scandalous practices; and held forth the word of light and life to others; and seeing so much of their own weakness, sinfulness, and unworthiness, dared not to preach themselves, but Christ Jesus the Lord; in which may be observed the character of the true God, as opposed to Satan, the god of this world, who is said to blind the minds of men, 2Cor 4:6 whereas the true God is represented as the author of "light", and as producing it by a word of "command", and that "out" of mere "darkness"; respect is here had to the creation of all things at the beginning, when "darkness was upon the face of the deep--and God said, let there be light and there was light", Gen 1:2. Now this character of God, as creating light in this wonderful manner, is prefaced to his giving spiritual light unto his people; because of the agreement there is between light corporeal and spiritual, in their nature and production; for as there was darkness upon the earth before there was light, so there is a natural darkness in the minds of men, before any spiritual light is infused into them; and as light was the first production out of the dark and unformed chaos, so light is the first thing that is struck into the soul in conversion; moreover, as light was the effect of almighty power, so is the spiritual illumination, or the opening of the eyes of the understandings of men, who are naturally born blind; and as light was a creation of that which was not before, so the work of grace on the soul is not an increase of, or an addition to, or an improvement of the light of nature, but it is a new light, created in the understanding; add to all this, that both corporeal and spiritual light are good, and both called "day"; the influence that God has over the hearts of men, and the effect he produces there are, he
hath shined in our hearts. The hearts of men are like this dark terraqueous globe, having no light in them; God is as the sun, the fountain of light, which shines upon them and in them; so as to give them a true sight and sense of sin, and of their lost state and condition; so as to cause them to see the fulness and suitableness of Christ as a Saviour; so as to warm their affections, and draw out their desires after Christ, his ways, truths, ordinances, and people; and so as to give them light into the mysteries of the Gospel; particularly he so shines into the hearts of some, whom be makes ministers of the Gospel, as to give more light and knowledge into Gospel truths, than he does to others; and his end in doing this, is
to give: that is, that his ministering servants may give
the light of the knowledge of the glory of God in the face of Jesus Christ; men must be first made light in, and by the Lord, or they will never be fit and proper persons to hold forth the word of light, or to communicate light to others; God first shines into their hearts, and then they give light to others: by "the glory of God" is not meant the essential glory of God, or the perfections of his nature, though these are to be seen in the face, or person of Christ; but rather the glorious counsels of God, and scheme of salvation by Jesus Christ; or in other words, the glorious Gospel of God: and by "the knowledge" of it is designed, not a mere notional speculative knowledge of the Gospel, but an experimental one; a spiritual knowledge of the Gospel, of Christ in it, of God in Christ, and of an interest in God's salvation by Christ: now when the ministers of the word are said to give the light of this to men, or to enlighten them with this knowledge, it cannot be thought that they are the efficient causes, for such are only Jehovah, Father, Son, and Spirit; but only that they are instrumental, and are means in the hands of God, of bringing persons to see the fellowship of this mystery: all which is done, "in the face of Jesus Christ"; this denotes the clearness and perspicuity of their ministry, and of that knowledge which is communicated by it; see 2Cor 3:12 and also the authority by which they act; it is in the name and person of Christ, in which sense the phrase is used, 2Cor 2:10.
John Wesley
For God hath shined in our hearts - The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it. To enlighten us with the knowledge of the glory of God - Of his glorious love, and of his glorious image. In the face of Jesus Christ - Which reflects his glory in another manner than the face of Moses did.
Robert Jamieson, A. R. Fausset and David Brown
For--proof that we are true servants of Jesus unto you.
commanded the light--Greek, "By speaking the word, commanded light" (Gen 1:3).
hath shined--rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Jn 8:12). The physical world answers to the spiritual.
in our hearts--in themselves dark.
to give the light--that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Cor 4:4).
the glory of God--answering to "the glory of Christ" (see on 2Cor 4:4).
in the face of Jesus Christ--Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Jn 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (Heb 1:3).
4:74:7: Այսուհետեւ ունիմք զգանձս զայս յամանս խեցեղէնս. զի առաւելութիւն զօրութեանն իցէ յԱստուծոյ, եւ ո՛չ ՚ի մէնջ։
7 Այսուհետեւ այս գանձերն ունենք կաւէ ամանների մէջ, որպէսզի զօրութեան գերազանցութիւնը Աստծուց լինի եւ ոչ մեզնից:
7 Արդ՝ մենք այս գանձը հողէ ամաններու մէջ ունինք, որպէս զի զօրութեան առաւելութիւնը Աստուծմէն ըլլայ ու ո՛չ թէ մեզմէ։
Այսուհետեւ ունիմք զգանձս զայս յամանս խեցեղէնս, զի առաւելութիւն զօրութեանն իցէ յԱստուծոյ, եւ ոչ ի մէնջ:

4:7: Այսուհետեւ ունիմք զգանձս զայս յամանս խեցեղէնս. զի առաւելութիւն զօրութեանն իցէ յԱստուծոյ, եւ ո՛չ ՚ի մէնջ։
7 Այսուհետեւ այս գանձերն ունենք կաւէ ամանների մէջ, որպէսզի զօրութեան գերազանցութիւնը Աստծուց լինի եւ ոչ մեզնից:
7 Արդ՝ մենք այս գանձը հողէ ամաններու մէջ ունինք, որպէս զի զօրութեան առաւելութիւնը Աստուծմէն ըլլայ ու ո՛չ թէ մեզմէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Но сокровище сие мы носим в глиняных сосудах, чтобы преизбыточная сила была [приписываема] Богу, а не нам.
4:7  ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν·
4:7. Ἔχομεν (We-hold) δὲ (moreover) τὸν (to-the-one) θησαυρὸν (to-an-en-placing) τοῦτον (to-the-one-this) ἐν (in) ὀστρακίνοις ( unto-shelled-belonged-to ) σκεύεσιν, (unto-equipments,"ἵνα (so) ἡ (the-one) ὑπερβολὴ (a-casting-over) τῆς (of-the-one) δυνάμεως (of-an-ability) ᾖ (it-might-be) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) μὴ (lest) ἐξ (out) ἡμῶν: (of-us)
4:7. habemus autem thesaurum istum in vasis fictilibus ut sublimitas sit virtutis Dei et non ex nobisBut we have this treasure in earthen vessels, that the excellency may be of the power of God and not of us.
7. But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves;
4:7. But we hold this treasure in earthen vessels, so that what is sublime may be of the power of God, and not of us.
4:7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us:

7: Но сокровище сие мы носим в глиняных сосудах, чтобы преизбыточная сила была [приписываема] Богу, а не нам.
4:7  ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν·
4:7. habemus autem thesaurum istum in vasis fictilibus ut sublimitas sit virtutis Dei et non ex nobis
But we have this treasure in earthen vessels, that the excellency may be of the power of God and not of us.
4:7. But we hold this treasure in earthen vessels, so that what is sublime may be of the power of God, and not of us.
4:7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-12: После изображения апостольского величия своего Павел начинает говорить о том, в каком резком противоречии с этим величием стоит внешнее униженное положение Апостола, и прежде всего говорит о цели, с какою Бог допустил это по отношению к Своему верному служителю.

7: Сокровище сие, т. е. величие внутреннее. - Мы, т. е. Ап. Павел. - В глиняных сосудах -т. е. в теле, которое по внешнему виду было слабо, хрупко. И весь вид Ап. Павла не отличался представительностью (ср. XII:7: и сл. ; Гал VI:14). - Чтобы преизбыточная сила -т. е. та неустанная энергия, с какою Павел совершал свое служение. - Была приписываема Богу, а не нам. Весь мир должен узнать, что эта духовная энергия исходит от Бога, а не от Павла.
Adam Clarke: Commentary on the Bible - 1831
4:7: But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. The Platonists make two bodies of a man: the one they call οξημα ψυχης, the chariot of the soul; the other, that which we see and touch; and this they call οστρακινον which is the same to us as the shell is to the fish. The word οστρακον not only signifies a shell, or vessel made of shell, but also πηλος ωπτημενος, an earthen vessel which has been burnt in the kiln, and earthen vessels or pottery in general; the difference between σκευη οστρακινα, earthen ware, and σκευη κεραμεως, the potter's vessel, is this: the latter implies the vessel as it comes out of the hands of the potter Before it is burnt; and the other is the vessel After it has passed through the kiln. St. Chrysostom, speaking of this difference, observes that the vessels once baked in the kiln, if broken, are incapable of being restored, δια την εκ τουπυρος εγγινομενην αυτοις ἁπαξ αντιτυπιαν, because of the hardness once gotten by fire; whereas the others are of clay unbaken, if they be spoiled ῥᾳδιωϚπρος το δευτερον επανελθῃ σχημα, they may easily, by the skill of the potter, be restored to some second form. See Hammond. This comports excellently with the idea of St. Paul: our bodies are in a recoverable form: they are very frail, and easily marred; but by the skill of the workman they may be easily built up anew, and made like unto his glorious body. The light and salvation of God in the soul of man is a heavenly treasure in a very mean casket.
The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law." See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out.
That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.
Albert Barnes: Notes on the Bible - 1834
4:7: But we have this treasure - The treasure of the gospel; the rich and invaluable truths which they were called to preach to others. The word "treasure" is applied to those truths on account of their inestimable worth. Paul in the pRev_ious verses had spoken of the gospel, the knowledge of Jesus Christ, as full of glory, and infinitely precious. This rich blessing had been committed to him and his fellow-laborers, to dispense it to others, and to diffuse it abroad. His purpose in this and the following verses is, to show that it had been so entrusted to them as to secure all the glory of its propagation to God, and so also as to show its unspeakable value. For this purpose, he not only affirms that it is a treasure, but says that it had been so entrusted to them as to show the power of God in its propagation; that it had showed its value in sustaining them in their many trials; and "they" had showed their sense of its worth by being willing to endure all kinds of trial in order to make it everywhere known, Co2 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Mat 13:46.
In earthen vessels - This refers to the apostles and ministers of religion, as weak and feeble; as having bodies decaying and dying; as fragile, and liable to various accidents, and as being altogether unworthy to hold a treasure so invaluable; as if valuable diamonds and gold were placed in vessels of earth of coarse composition, easily broken, and liable to decay. The word "vessel" (σκεῦος skeuos) means properly any utensil or instrument; and is applied usually to utensils of household furniture, or hollow vessels for containing things, Luk 8:16; Joh 19:29. It is applied to the human body, as made of clay, and therefore frail and feeble, with reference to its "containing" anything, as, e. g., treasure; compare note on Rom 9:22-23. The word rendered "earthen," (ὀστρακίνοις ostrakinois) means that which is made of shells (from ὄστρακινον ostrakinon), and then burnt clay, probably because vessels were at first made of burnt shells. It is suited well to represent the human body; frail, fragile, and easily reduced again to dust. The purpose of Paul here is, to show that it was by no excellency of his nature that the gospel was originated; it was in virtue of no vigor and strength which he possessed that it was propagated; but that it had been, of design, committed by God to weak, decaying, and crumbling instruments, in order that it might "be seen" that it was by the power of God that such instruments were sustained in the trials to which they were exposed, and in order that it might be manifest to all that it was not originated and diffused by the power of those to whom it was entrusted. The idea is, that they were altogether insufficient of their own strength to accomplish what was accomplished by the gospel. Paul uses a metaphor similar to this in Ti2 2:20.
That the excellency of the power - An elegant expression, denoting the exceeding great power. The great power referred to here was that which was manifested in connection with the labors of the apostles - the power of healing the sick, raising the dead, and casting out devils; the power of bearing persecution and trial, and the power of carrying the gospel over sea and land, in the midst of danger, and in spite of all the opposition which people could make, whether as individuals or as combined; and especially the power of converting the hearts of sin ners, of humbling the proud, and leading the guilty to the knowledge of God, and the hope of heaven. The idea is, that all this was manifestly beyond human strength; and that God had of design chosen weak and feeble instruments "in order" that it might be everywhere seen that it was done not by human power but by his own. The instrumentality employed was altogether "disproportionate" in its nature to the effect produced.
May be of God - May evidently appear to be of God; that it may be manifest to all that it is God's power and not ours. It was one great purpose of God that this should be kept clearly in view. And it is still done. God takes care that this shall be apparent. For:
(1) It is "always" true, whoever is employed, and however great may be the talents, learning, or zeal of those who preach, that it is by the power of God that people are converted. Such a work cannot be accomplished by man. It is not by might or by strength; and between the conversion of a proud, haughty, and abandoned sinner, and the power of him who is made the instrument, there is such a manifest disproportion, that it is evident it is the work of God. The conversion of the human heart is not to be accomplished by man.
(2) ministers are frail, imperfect, and Sinful, as they were in the time of Paul. When the imperfections of ministers are considered; when their frequent errors, and their not unfrequent moral obliquities are contemplated; when it is remembered how far many of them live from what they ought to do, and how few of them live in any considerable degree as becometh the followers of the Redeemer, it is wonderful that God blesses their labor as he does; and the matter of amazement is not that no more are converted under their ministry, but it is that so many are converted, or that any are converted; and it is manifest tidal it is the mere power of God.
(3) he often makes use of the most feeble, and unlearned, and weak of his servants to accomplish the greatest effects. It is not splendid talents, or profound learning, or distinguished eloquence, that is always or even commonly most successful. Often the ministry of such is entirely barren; while some humble and obscure man shall have constant success, and Rev_ivals shall attend him wheRev_er he goes. It is the man of faith, and prayer, and self-denial, that is blessed; and the purpose of God in the ministry, as in everything else, is to "stain the pride of all human glory," and to show that he is all in all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: this: Co2 4:1, Co2 6:10; Mat 13:44, Mat 13:52; Eph 3:8; Col 1:27, Col 2:3
in: Co2 5:1, Co2 10:10; Jdg 7:13, Jdg 7:14, Jdg 7:16-20; Lam 4:2; Co1 1:28, Co1 4:9-13; Gal 4:13, Gal 4:14; Ti2 2:20
that: Co2 3:5, Co2 3:6, Co2 12:7-9, Co2 13:4; Co1 2:3-5; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:8, Eph 2:9; Col 2:12; Th1 1:5
Geneva 1599
(4) But we have this treasure in earthen vessels, (5) that the excellency of the power may be of God, and not of us.
(4) He takes away a stumbling block, which darkened among some, the bright shining of the ministry of the Gospel, that is, because the apostles were the most miserable of all men. Paul answers that he and his associates are as it were, earthen vessels, but yet there is in them a most precious treasure. (5) He brings marvellous reasons why the Lord does so afflict his principal servants, to the end, he says, that all men may perceive that they do not stand by any man's power, but by the singular power of God, in that they die a thousand times, but never perish.
John Gill
But we have, this treasure in earthen vessels,.... This is a further commendation of the Gospel; and by which the apostle removes an objection against it, taken from the cross and persecutions that attend it, and the outward meanness of the ministers of it. The Gospel is called a "treasure", for not grace, nor Christ, but the Gospel is here meant; which is so styled, because it contains rich truths, and an abundance of them; comparable to gold, silver, and precious stones, for the price of them, their antiquity, distance of place from whence they come, and their duration; because it has in it rich blessings, spiritual ones, the blessings of the new covenant, solid, substantial, and irreversible ones, and a fulness of them; and because it consists of exceeding great and precious promises, of more worth than thousands of gold and silver; free, absolute, and unconditional ones, which are yea and amen in Christ, and relate both to this, and the other world; and also because it exhibits and shows forth to us the riches of God and of Christ, of grace and of glory; which are unsearchable, substantial, satisfying, and durable: the repository, or cabinet, in which this treasure is, are "earthen vessels"; by which are meant, ministers of the word, who are so in themselves, in their own esteem, and in the esteem of others; probably the apostle might have in view Lam 3:2. The doctors and scholars among the Jews are compared hereunto;
"says R. Eleazar (p), to what is a disciple of a wise man like, in the esteem of a man of the world? at first he is like to a golden cup; when he has conversed with him, he is like to a silver cup; and when he has received any profit by him, he is like , "to an earthen cup", which, when broken, cannot be repaired again: the law (say they) is not confirmed but by him, who makes himself , "as an earthen vessel" (q): R. Joshua (r) was a great man in the king's palace, and he was deformed; wherefore Caesar's daughter said, wisdom is beautiful , "in an ugly vessel"; and he brought her a simile in proof of it from wine, which is not kept in a silver vessel.''
The allusion is either to the earth itself, in which treasure lies, or is hid, and out of which it is dug; or to pots and vessels made of earth, into which treasure has been used to be put; or to earthen pitchers, in which lights or lamps were formerly carried; see Judg 7:16 where Gideon's three hundred men, are said to have empty pitchers, and lamps within the pitchers; they carried lamps with them to give them light, it being night when they went into the camp of Midian; and those they put into pitchers, that the Midianites might not perceive them afar off, as a Jewish commentator well observes (s); in like manner the Gospel put into earthen vessels is a glorious light to some, whilst it is hidden to others: yea, even lamps themselves were no other than earthen vessels, in which light was put; for so says Maimonides (t), a lamp, a burning light, is , "an earthen vessel", like a reed; and on the top of it is a little ear, which joins to it; and when it is made, a piece of old cloth is put upon the burning oil, and it continues in it; also an earthen vessel is made, in which there is a hollow place for to set the light in, and in it is gathered all that flows from the oil out of the light; and it is strengthened about the head of the candlestick, that the brass might not be hurt by the oil; and this vessel is called the house in which the light subsides, or the receptacle of the light; and which receptacle, another of the Misnic commentators says (u), is an earthen vessel, made to put the light in; and the lamp, he also says, is like an earthen platter, sharp pointed below, &c. and this allusion well agrees with the context, in which the Gospel is represented as a glorious light, shining in darkness, 2Cor 4:4. The Greek word the apostle uses, signifies also "shells of fishes"; and in like manner does Philo the Jew (w) compare the human body;
"I am (says he) very little concerned for this mortal body which is about me, and cleaves to me , "like the shell of a fish"; though it is hurt by everyone.''
And the reference may be to pearls, which are said to have been found in such shells, particularly in oysters; and is designed to express, either the frail mortal bodies of the ministers of the Gospel, comparable to brittle shells; or baked earth; or rather the outward mean despicable condition of the apostles, and preachers of the word; being men of no figure in the world, for birth, learning, or outward grandeur; and being attended with sinful infirmities also, as other men; and more especially as they were labouring under reproaches, afflictions, and persecutions, for the sake of the Gospel; see Jer 32:14. The reason why it pleased God to put such a rich and valuable treasure into the hands of persons so mean and contemptible was,
that the excellency of the power may be of God, and not of us: that is, that it might appear that the making of such persons ministers of the word was not of themselves, was not owing to their natural abilities, or to any diligence and industry, and acquirements of their own, or to any instructions they had received from others, but to the grace of God, and the effectual working of his power; and that the success which attended their ministrations in the conversion of sinners, and building up of saints, could only be ascribed to the exceeding greatness of divine power; and that the supporting of them in their work, under all the persecutions raised against them, and opposition made unto them, could be attributed to nothing else; of which power, instances are given in the following verses.
(p) T. Bab. Sanhedrin, fol. 52. 2. (q) Shirhashirim Rabba, fol. 4. 2. (r) Juchasin, fol. 33. 2. (s) Laniado in Judg. vii, 16. (t) In Misn. Celim, c. 2. sect. 8. (u) Bartenora in ib. (w) De Joseph. p. 536.
John Wesley
But we - Not only the apostles, but all true believers. Have this treasure - Of divine light, love, glory. In earthen vessels - In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.
Robert Jamieson, A. R. Fausset and David Brown
"Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [CHRYSOSTOM, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (2Cor 4:16; compare 2Cor 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Judg 7:16-20, Judg 7:22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [BENGEL].
that the excellency of the power, &c.--that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (1Cor 2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (2Cor 4:10-11; Jn 3:30).
may be of God . . . not of us--rather, as Greek, "may be God's (may be seen and be thankfully [2Cor 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.
4:84:8: Յամենայնի նեղեալք, այլ ո՛չ նուազեալք. կարօտեալք, այլ ո՛չ տարակուսեալք[4023]. [4023] Ոմանք. Կարօտացեալք՝ այլ ոչ։
8 Ամէն կողմից ճնշուած, բայց ոչ ընկճուած, կարօտեալ, բայց ոչ յուսահատ,
8 Ամէն կողմանէ վշտացած ենք, բայց նեղը ինկած չենք. տագնապած ենք, բայց յուսահատած չենք.
Յամենայնի նեղեալք` այլ ոչ նուազեալք. կարօտեալք` այլ ոչ տարակուսեալք:

4:8: Յամենայնի նեղեալք, այլ ո՛չ նուազեալք. կարօտեալք, այլ ո՛չ տարակուսեալք[4023].
[4023] Ոմանք. Կարօտացեալք՝ այլ ոչ։
8 Ամէն կողմից ճնշուած, բայց ոչ ընկճուած, կարօտեալ, բայց ոչ յուսահատ,
8 Ամէն կողմանէ վշտացած ենք, բայց նեղը ինկած չենք. տագնապած ենք, բայց յուսահատած չենք.
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Мы отовсюду притесняемы, но не стеснены; мы в отчаянных обстоятельствах, но не отчаиваемся;
4:8  ἐν παντὶ θλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ᾽ οὐκ ἐξαπορούμενοι,
4:8. ἐν (in) παντὶ (unto-all) θλιβόμενοι ( being-pressed ,"ἀλλ' (other) οὐ (not) στενοχωρούμενοι , ( being-narrow-spaced-unto ," ἀπορούμενοι ( being-un-traversed-unto ,"ἀλλ' (other) οὐκ (not) ἐξαπορούμενοι , ( being-un-traversed-out-unto ,"
4:8. in omnibus tribulationem patimur sed non angustiamur aporiamur sed non destituimurIn all things we suffer tribulation: but are not distressed. We are straitened: but are not destitute.
8. pressed on every side, yet not straitened; perplexed, yet not unto despair;
4:8. In all things, we endure tribulation, yet we are not in anguish. We are constrained, yet we are not destitute.
4:8. [We are] troubled on every side, yet not distressed; [we are] perplexed, but not in despair;
troubled on every side, yet not distressed; [we are] perplexed, but not in despair:

8: Мы отовсюду притесняемы, но не стеснены; мы в отчаянных обстоятельствах, но не отчаиваемся;
4:8  ἐν παντὶ θλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ᾽ οὐκ ἐξαπορούμενοι,
4:8. in omnibus tribulationem patimur sed non angustiamur aporiamur sed non destituimur
In all things we suffer tribulation: but are not distressed. We are straitened: but are not destitute.
8. pressed on every side, yet not straitened; perplexed, yet not unto despair;
4:8. In all things, we endure tribulation, yet we are not in anguish. We are constrained, yet we are not destitute.
4:8. [We are] troubled on every side, yet not distressed; [we are] perplexed, but not in despair;
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Но раз эта сила, которою владеет Павел, от Бога, то она никогда не может быть подавлена, никакими преследованиями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostles' Sufferings and Supports.A. D. 57.
8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9 Persecuted, but not forsaken; cast down, but not destroyed; 10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12 So then death worketh in us, but life in you. 13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

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

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

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

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

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

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

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

5. The prospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to this observe, (1.) The apostle and his fellow-sufferers saw their afflictions working towards heaven, and that they would end at last (v. 17), whereupon they weighed things aright in the balance of the sanctuary; they did as it were put the heavenly glory in one scale and their earthly sufferings in the other; and, pondering things in their thoughts, they found afflictions to be light, and the glory of heaven to be a far more exceeding weight. That which sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so they are esteemed to be by the believing soul--far exceeding all his expressions and thoughts; and it will be a special support in our sufferings when we can perceive them appointed as the way and preparing us for the enjoyment of the future glory. (2.) Their faith enabled them to make this right judgment of things: We look not at the things which are seen, but at the things which are not seen, v. 18. It is by faith that we see God, who is invisible (Heb. xi. 27), and by this we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note, [1.] There are unseen things, as well as things that are seen. [2.] There is this vast difference between them: unseen things are eternal, seen things but temporal, or temporary only. [3.] By faith we not only discern these things, and the great difference between them, but by this also we take our aim at unseen things, and chiefly regard them, and make it our end and scope, not to escape present evils, and obtain present good, both of which are temporal and transitory, but to escape future evil and obtain future good things, which though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb. xi. 1.
Adam Clarke: Commentary on the Bible - 1831
4:8: We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones.
1. Troubled on every side, yet not distressed.
2. Perplexed, but not in despair.
3. Persecuted, but not forsaken. Cast down, but not destroyed.
Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race.
Troubled on every side, etc. - Εν παντι θλιβομενοι. The word θλιβεσθαι, belongs clearly to παλη wrestling. So says Aristotle, Rhet. lib. i. cap. 5, (and the Scholiast on that place), ὁ γαρ δυναμενος - θλιβειν και κατεχειν, παλαιστικος· "He that can gripe his adversary, and take him up, is a good wrestler;" there being two dexterities in that exercise:
1. to gripe, and
2. to throw down, which Hesychius calls ωθειν and κρατειν; the first of these is here mentioned, and expressed by θλιβεσθαι, to be pressed down; to which is here opposed, as in a higher degree, στενοχωρεισθαι, to be brought to distress, as when one cannot get out of his antagonist's hands, nor make any resistance against him. So in Isaiah: στενοχωρουμενοι ου δυναμεθα μαχεσθαι, we are brought to such extremities that we can fight no longer.
Perplexed, but not in despair - Απορουμενοι, αλλ' ουκ εξαπορουμενοι. The word απορεισθαι, to be in perplexity, is fit for the wrestler, who being puzzled by his antagonist's skill knows not what to do: so in Hesychius, απορουντες, αμηχανουντες, they that are not able to do or attempt any thing, yet are not εξαπορουμενοι, they miscarry not finally, ορθοι ἱσταμενοι, stand after all upright; ουκ απογινωσκοντες και ἡττωμενοι, despair not, nor are they overcome, but find a happy issue out of all, being at last conquerors.
Albert Barnes: Notes on the Bible - 1834
4:8: We are troubled - We the apostles. Paul here refers to some of the trials to which he and his fellow laborers were subjected in making known the gospel. The "design" for which he does it seems to be to show them:
(1) What they endured in preaching the truth;
(2) To show the sustaining power of that gospel in the midst of afflictions; and,
(3) To conciliate their favor, or to remind them that they had endured these things on their account, Co2 4:12-15.
Perhaps one leading design was to recover the affections of those of the Corinthians whose heart had been alienated from him, by showing them how much he had endured on their account. For this purpose he freely opens his heart to them, and tenderly represents the many and grievous pressures and hardships to which love to souls, and theirs among the rest, had exposed him - Doddridge. The whole passage is one of the most pathetic and beautiful to be found in the New Testament. The word rendered "troubled" (θλιβόμενοι thlibomenoi, from θλίβω thlibō) may have reference to wrestling, or to the contests in the Grecian games. It properly means, to press, to press together; then to press as in a crowd where there is a throng Mar 3:9; then to compress together Mat 7:14; and then to oppress, or compress with evils, to distress, to afflict, Th2 1:6; Co2 1:6. Here it may mean, that he was encompassed with trials, or placed in the midst of them so that they pressed upon him as persons do in a crowd, or, possibly, as a man was close pressed by an adversary in the games. He refers to the fact that he was called to endure a great number of trials and afflictions. Some of those trials he refers to in Co2 7:5. "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears."
On every side - In every respect. In every way. We are subjected to all kinds of trim and affliction.
Yet not distressed - This by no means expresses the force of the original; nor is it possible perhaps to express it in a translation. Tyndale renders it, "yet we are not without our shift." The Greek word used here (στενοχωρούμενοι stenochō roumenoi) has a relation to the word which is rendered "troubled." It properly means "to crowd into a narrow place; to straiten as to room; to be so straitened as not to be able to turn oneself." And the idea is, that though he was close pressed by persecutions and trials, yet he was not so hemmed in that he had no way to turn himself; his trials did not wholly pRev_ent motion and action. He was not so closely pressed as a man would be who was so straitened that he could not move his body, or stir hand or foot. He had still resources; he was permitted to move; the energy of his piety, and the vigor of his soul could not be entirely cramped and impeded by the trials which encompassed him. The Syriac renders it: "In all things we are pressed, but are not suffocated." The idea is, he was not wholly discouraged, and disheartened, and overcome. He had resources in his piety which enabled him to bear up under these trials, and still to engage in the work of preaching the gospel.
We are perplexed - (ἀπορούμενοι aporoumenoi). This word (from ἄπορος aporos, "without resource," which is derived from α a, the alpha privative ("not"), and πόρος poros, way, or exit) means to be without resource; to know not what to do; to hesitate; to be in doubt and anxiety, as a traveler is, who is ignorant of the way, or who has not the means of prosecuting his journey. It means here, that they were often brought into circumstances of great embarrassment, where they hardly knew what to do, or what course to take. They were surrounded by foes; they were in want; they were in circumstances which they had not anticipated, and which greatly perplexed them.
But not in despair - In the margin, "not altogether without help or means." Tyndale renders this: "We are in poverty, but not utterly without somewhat." In the word used here, (ἐξαπορούμενοι exaporoumenoi) the preposition is intensive or emphatic, and means "utterly, quite." The word means to be utterly without resource; to despair altogether; and the idea of Paul here is, that they were not left "entirely" without resource. Their needs were provided for; their embarrassments were removed; their grounds of perplexity were taken away; and unexpected strength and resources were imparted to them. When they did not know what to do; when all resources seemed to fail them, in some unexpected manner they would be relieved and saved from absolute despair. How often does this occur in the lives of all Christians! And how certain is it, that in all such cases God will interpose by his grace, and aid his people, and save them from absolute despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: troubled: Co2 1:8-10, Co2 6:4, Co2 7:5, Co2 11:23-30
yet: Co2 4:16, Co2 4:17, Co2 12:10; Sa1 28:15, Sa1 30:6; Psa 56:2, Psa 56:3; Pro 14:26, Pro 18:10; Rom 5:3-5; Rom 8:35-37; Jam 1:2-4; Pe1 1:6, Pe1 1:7, Pe1 4:12-14
not in despair: or, not altogether without help, or means, Sa1 31:4; Job 2:9, Job 2:10; Psa 37:33; Joh 14:18; Co1 10:13
John Gill
We are troubled on every side,.... Or afflicted; , either "in every place", wherever we are, into whatsoever country, city, or town we enter, we are sure to meet with trouble, of one sort or another; for wherever we be, we are in the world, in which we must expect tribulation: or "always", every day and hour we live, as in 2Cor 4:10 we are never free from one trial or another: or "by everyone"; by all sorts of persons, good and bad, professors and profane, open persecutors and false brethren; yea, some of the dear children of God, weak believers, give us trouble: or "with every sort" of trouble, inward and outward; trouble from the world, the flesh and the devil:
yet not distressed; so as to have no hope, or see no way of escape; so as to have no manner of comfort, or manifestations of the love of God; or so as to be straitened in our own souls; for notwithstanding all our troubles, we have freedom at the throne of grace, and in our ministry; we can go with liberty to God, and preach the Gospel boldly to you:
we are perplexed; and sometimes know not what to do, which way to take, what course to steer, or how we shall be relieved and supplied; we are sometimes at the utmost loss about things temporal, how we shall be provided for with food and raiment; nor are we without our perplexing thoughts, doubts, and fears, about spiritual affairs:
but not in despair; of the Lord's appearing and working salvation, both in a temporal and spiritual sense.
John Wesley
We are troubled, &c. - The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety. Perplexed - What course to take, but never despairing of his power and love to carry us through.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Cor 4:7).
on every side--Greek, "in every respect" (compare 2Cor 4:10, "always"; 2Cor 7:5). This verse expresses inward distresses; 2Cor 4:9, outward distresses (2Cor 7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power.
perplexed, but not in despair--Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
4:94:9: հալածեալք, այլ ո՛չ լքեալք. չարչարեալք, այլ ո՛չ սատակեալք.
9 հալածուած, բայց ոչ լքուած, չարչարուած, բայց ոչ մեռած:
9 Հալածուած ենք, բայց երեսէ ձգուած չենք. վար ձգուած ենք, բայց կորսուած չենք։
հալածեալք` այլ ոչ լքեալք. չարչարեալք` այլ ոչ սատակեալք:

4:9: հալածեալք, այլ ո՛չ լքեալք. չարչարեալք, այլ ո՛չ սատակեալք.
9 հալածուած, բայց ոչ լքուած, չարչարուած, բայց ոչ մեռած:
9 Հալածուած ենք, բայց երեսէ ձգուած չենք. վար ձգուած ենք, բայց կորսուած չենք։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: мы гонимы, но не оставлены; низлагаемы, но не погибаем.
4:9  διωκόμενοι ἀλλ᾽ οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ᾽ οὐκ ἀπολλύμενοι,
4:9. διωκόμενοι ( being-pursued ,"ἀλλ' (other) οὐκ (not) ἐγκαταλειπόμενοι , ( being-remaindered-down-in ," καταβαλλόμενοι ( being-casted-down ,"ἀλλ' (other) οὐκ (not) ἀπολλύμενοι , ( being-destructed-off ,"
4:9. persecutionem patimur sed non derelinquimur deicimur sed non perimusWe suffer persecution: but are not forsaken. We are cast down: but we perish not.
9. pursued, yet not forsaken; smitten down, yet not destroyed;
4:9. We suffer persecution, yet we have not been abandoned. We are thrown down, yet we do not perish.
4:9. Persecuted, but not forsaken; cast down, but not destroyed;
Persecuted, but not forsaken; cast down, but not destroyed:

9: мы гонимы, но не оставлены; низлагаемы, но не погибаем.
4:9  διωκόμενοι ἀλλ᾽ οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ᾽ οὐκ ἀπολλύμενοι,
4:9. persecutionem patimur sed non derelinquimur deicimur sed non perimus
We suffer persecution: but are not forsaken. We are cast down: but we perish not.
9. pursued, yet not forsaken; smitten down, yet not destroyed;
4:9. We suffer persecution, yet we have not been abandoned. We are thrown down, yet we do not perish.
4:9. Persecuted, but not forsaken; cast down, but not destroyed;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: Persecuted, but not forsaken - Διωκομενοι, αλλ' ουκ εγκαταλειπομενοι. The διωκομενοι, pursued, is peculiar to the δρομος, or race, when one being foremost others pursue, and get up close after him, endeavoring to outstrip him, but cannot succeed: this is the meaning of ουκ εγκαταλειπομενοι, not outstripped, or outgone, as the word implies. So in Plutarch: τους απολειφθεντας ου στεφανουσι, they do not crown them that are distanced or left behind. So says the apostle, Co1 9:24 : All run, but only One receiveth the Prize.
Cast down, but not destroyed - Καταβαλλομενοι αλλ' ουκ απολλυμενοι. This also belongs to wrestlers, where he that throws the other first is conqueror. And so Hesychius: καταβαλει, νικησει, ῥιψει, to cast down is to overcome, to throw. And then, the being not destroyed signifies that, although they were thrown down-cast into troubles and difficulties, yet they rose again, and surmounted them all.
Albert Barnes: Notes on the Bible - 1834
4:9: Persecuted - Often persecuted, persecuted in all places. The Book of Acts shows how true this was.
But not forsaken - Not deserted; nor left by God Though persecuted by people, yet they experi enced the fulfillment of the divine promise that he would never leave nor forsake them. God always interposed to aid them; always saved them from the power of their enemies; always sustained them in the time of persecution. It is still true. His people have been often persecuted. Yet God has often interposed to save them from the hands of their enemies; and where he has not saved them from their hands, and preserved their lives, yet he has never left them, but has sustained, upheld, and comforted them even in the dreadful agonies of death.
Cast down - Thrown down by our enemies, perhaps in allusion to the contests of wrestlers, or of gladiators.
But not destroyed - Not killed. They rose again; they recovered their strength; they were prepared for new conflicts. They surmounted every difficulty, and were ready to engage in new strifes, and to meet new trials and persecutions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: but: Psa 9:10, Psa 22:1, Psa 37:25, Psa 37:28; Isa 62:4; Heb 13:5
cast: Co2 7:6; Job 5:17-19, Job 22:29; Psa 37:24, Psa 42:5, Psa 42:11; Isa 43:2
John Gill
Persecuted, but not forsaken,.... Pursued from place to place, and followed with menaces, curses, and reproaches; laid hold on, proscribed, imprisoned, and threatened with the severest tortures, and death itself; but our God never leaves us nor forsakes us; though we are followed close by evil men, and left by our friends, we are not forsaken of God:
cast down we sometimes are, as an earthen vessel; 2Cor 4:7, which may be cast out of a man's hands, in order to be dashed to pieces; or as a man in wrestling, see Eph 6:12 may be thrown to the ground by his antagonist, so we are sometimes foiled by sin, Satan, and the world:
but not destroyed; we are still safe in the hands of Christ, and are kept by the power of God; and, indeed, to what else can all this be ascribed? it is surprising that earthen vessels should bear and suffer so much, and not fall, or be dashed to pieces.
Robert Jamieson, A. R. Fausset and David Brown
not forsaken--by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mt 27:46).
cast down--or "struck down"; not only "persecuted," that is, chased as a deer or bird (1Kings 26:20), but actually struck down as with a dart in the chase (Heb 11:35-38). The Greek "always" in this verse means, "throughout the whole time"; in 2Cor 4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."
4:104:10: յամենայն ժամ զմահն Յիսուսի ՚ի մարմինս մեր կրեսցուք, զի եւ կեանքն Յիսուսի ՚ի մարմինս մեր յայտնեսցին[4024]։ [4024] Ոմանք. Զմահն Քրիստոսի ՚ի մար՛՛... կեանքն Քրիստոսի ՚ի մահկանացու մարմինս մեր յայտ՛՛։
10 Ամէն ժամ մեր մարմինների մէջ կրում ենք Յիսուսի մահը, որպէսզի Յիսուսի կեանքն էլ յայտնուի մեր մարմինների մէջ.
10 Ամէն ատեն Յիսուսին մահը մեր մարմիններուն մէջ կը կրենք, որպէս զի Յիսուսին կեանքն ալ մեր մարմիններուն մէջ յայտնուի։
յամենայն ժամ զմահն Յիսուսի ի մարմինս մեր [16]կրեսցուք, զի եւ կեանքն Յիսուսի ի մարմինս մեր յայտնեսցին:

4:10: յամենայն ժամ զմահն Յիսուսի ՚ի մարմինս մեր կրեսցուք, զի եւ կեանքն Յիսուսի ՚ի մարմինս մեր յայտնեսցին[4024]։
[4024] Ոմանք. Զմահն Քրիստոսի ՚ի մար՛՛... կեանքն Քրիստոսի ՚ի մահկանացու մարմինս մեր յայտ՛՛։
10 Ամէն ժամ մեր մարմինների մէջ կրում ենք Յիսուսի մահը, որպէսզի Յիսուսի կեանքն էլ յայտնուի մեր մարմինների մէջ.
10 Ամէն ատեն Յիսուսին մահը մեր մարմիններուն մէջ կը կրենք, որպէս զի Յիսուսին կեանքն ալ մեր մարմիններուն մէջ յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Всегда носим в теле мертвость Господа Иисуса, чтобы и жизнь Иисусова открылась в теле нашем.
4:10  πάντοτε τὴν νέκρωσιν τοῦ ἰησοῦ ἐν τῶ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ ἰησοῦ ἐν τῶ σώματι ἡμῶν φανερωθῇ.
4:10. πάντοτε (all-to-the-one-which-also) τὴν (to-the-one) νέκρωσιν (to-an-en-deading) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) περιφέροντες , ( bearing-about ,"ἵνα (so) καὶ (and) ἡ (the-one) ζωὴ (a-lifing) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) ἡμῶν (of-us) φανερωθῇ: (it-might-have-been-en-manifested)
4:10. semper mortificationem Iesu in corpore nostro circumferentes ut et vita Iesu in corporibus nostris manifesteturAlways bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.
10. always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.
4:10. We ever carry around the mortification of Jesus in our bodies, so that the life of Jesus may also be manifested in our bodies.
4:10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body:

10: Всегда носим в теле мертвость Господа Иисуса, чтобы и жизнь Иисусова открылась в теле нашем.
4:10  πάντοτε τὴν νέκρωσιν τοῦ ἰησοῦ ἐν τῶ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ ἰησοῦ ἐν τῶ σώματι ἡμῶν φανερωθῇ.
4:10. semper mortificationem Iesu in corpore nostro circumferentes ut et vita Iesu in corporibus nostris manifestetur
Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.
4:10. We ever carry around the mortification of Jesus in our bodies, so that the life of Jesus may also be manifested in our bodies.
4:10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Ап. говорит в другом месте, что в нем обитает - духовно - Христос (Гал II:20). Здесь же он утверждает, что и в теле своем он носить страдания и смерть Христову, как бы продолжает их: до такой степени Ап. проникнут чувством единения со Христом! - С другой стороны, на Апостоле проявляется и жизнь Иисусова, т. е. та сила, какою обладает Христос в состоянии своего прославления. Эта сила сказывается в подвигах, какие Апостол совершал во время своего апостольского служения.
Adam Clarke: Commentary on the Bible - 1831
4:10: Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word, bear his cross, and are ready to offer up our lives for him. There is probably an allusion here to the marks, wounds, and bruises which the contenders in those games got, and continued to carry throughout life.
That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be able to give the fullest demonstration that Jesus is risen again from the dead; and that we are strengthened by him to do all these mighty works.
Albert Barnes: Notes on the Bible - 1834
4:10: Always bearing about in the body - The expression used here is designed to show the great perils to which Paul was exposed. And the idea is, that he had on his body the marks, the stripes and marks of punishment and persecution, which showed that he was exposed to the same violent death which the Lord Jesus himself endured; compare Gal 6:17; "I bear in my body the marks of the Lord Jesus." It is a strong energetic mode of expression, to denote the severity of the trials to which he was exposed, and the meaning is, that his body bore the marks of his being exposed to the same treatment as the Lord Jesus was; and evidence that he was probably yet to die in a similar manner under the hands of persecutors; compare Col 1:24.
The dying of the Lord Jesus - The death; the violent death. A death similar to that of the Lord Jesus. The idea is, that he was always exposed to death, and always suffering in a manner that was equivalent to dying. The expression is parallel to what he says in Co1 15:31. "I die daily;" and in Co2 11:23, where he says, "in deaths oft." It does not mean that he bore about literally the dying of the Lord Jesus, but that he was exposed to a similar death. and had marks on his person which showed that he was always exposed to the same violent death. This did not occur once only, or at distant intervals, but it occurred constantly, and wheRev_er he was it was still true that he was exposed to violence, and liable to suffer in the same manner that the Lord Jesus did.
That the life also of Jesus ... - This passage has received a considerable variety of interpretation. Grotius renders it, "such a life as was that of Christ, immortal, blessed, heavenly." Locke, "That also the life of Jesus, risen from the dead, may be made manifest by the energy that accompanies my preaching in this frail body." Clarke supposes that it means, that he might be able in this manner to show that Christ was risen from the dead. But perhaps, Paul does not refer to one single thing in the life of the Lord Jesus, but means that he did this in order that in all things the same life, the same kind of living which characterized the Lord Jesus might be manifested in him; or that he resembled him in his sufferings and trials, in order that in all things he might have the same life in his body. Perhaps, therefore, it may include the following things as objects at which the apostle aimed:
(1) A desire that his "life" might resemble that of the Lord Jesus. That there might be the same self-denial; the same readiness to suffer; the same patience in trials; the same meekness, gentleness, zeal, ardor, love to God, and love to people evinced in his body which was in that of the Lord Jesus. Thus understood, it means that he placed the Lord Jesus before him as the model of his life, and deemed it an object to be attained even by great self-denial and sufferings to be conformed to him.
(2) a desire to attain to the same life in the resurrection which the Lord Jesus had attained to. A desire to be made like him, and that in his body which bore about the dying of the Lord Jesus, he might again live after death as the Lord Jesus did. Thus understood, it implies an earnest wish to attain to the resurrection of the dead, and accords with what he says in Phi 3:8-11, which may perhaps be considered as Paul's own commentary on this passage, which has been so variously, and so little understood by expositors. "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Jesus Christ my Lord; for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead;" compare Col 1:24. It intimates Paul's earnest desire and longing to be made like Christ in the resurrection (compare Phi 3:21); his longing to rise again in the last day (compare Act 26:7); his sense of the importance of the doctrine of the resurrection and his readiness to suffer anything if he might at last attain to the resurrection of the just, and be ready to enter with the Redeemer into a world of glory. The attainment of this is the high object before the Christian, and to be made like the Redeemer in heaven, to have a body like his, is the grand purpose for which they should live; and sustained by this hope they should be willing to endure any trials, and meet any sufferings, if they may come to that same "life" and blessedness above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: bearing: Co2 1:5, Co2 1:9; Rom 8:17, Rom 8:18; Gal 6:17; Phi 3:10, Phi 3:11; Col 1:24
that: Co2 13:4; Joh 14:19; Act 18:9, Act 18:10; Rom 8:17; Ti2 2:11; Pe1 4:13; Rev 1:17
Geneva 1599
(6) Always bearing about in the body the (i) dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
(6) An amplification of the former sentence, in which he compares his afflictions to a daily death, and the power of the Spirit of God in Christ to life, who oppresses that death.
(i) So Paul calls that miserable estate and condition that the faithful, but especially the minsters, are in.
John Gill
Always bearing about in the body,.... The Vulgate Latin, Arabic, and Ethiopic versions, read, "in our body"; and the Syriac version, in this and the next clause, reads, "in our bodies", and some copies in this read, "bodies"; continually carrying about with us, in these mortal bodies of ours, wherever we go,
the dying of the Lord Jesus; by which is meant, not the doctrine of the sufferings and death of Christ, and of salvation by a crucified Saviour, which they bore and carried about with them in a ministerial way, wherever they came and preached, but the sufferings they themselves underwent: so called, because of the likeness there is between the sufferings of Christ, and theirs; as he was traduced as a wicked man, a deceiver, and a stirrer up of sedition, so were they; as he was persecuted, so were they; as he was liable to death, and at last was delivered up to it, so were they: and also because of the union and sympathy which were between them; Christ and they were one body and one Spirit; so that what was endured by the members, the head had a fellow feeling of, and sympathy with; and reckoned what was done to them, as done to himself: and besides, the sufferings they underwent, and death they were exposed unto, were for his sake, as it is explained in the next verse:
for we which live; who are still in the land of the living, though it is almost a miracle we are, considering the circumstances we are in:
are always delivered; that is, continually exposed
to death for Jesus' sake: and the end of all these sufferings, which is expressed alike in both verses is,
that the life also of Jesus might be made manifest in our body, or "mortal flesh"; the meaning of which is, that it might appear that Jesus, though he died, is risen again from the dead, and lives at the Father's right hand, and ever lives to make intercession for us; of which there is a full proof, inasmuch as we are supported by him under all the trials and sufferings we endure for his sake; for because he lives, we live also, amidst so many dangers and deaths, which attend us.
John Wesley
Always - Wherever we go. Bearing about in the body the dying of the Lord Jesus - Continually expecting to lay down our lives like him. That the life also of Jesus might be manifested in our body - That we may also rise and be glorified like him.
Robert Jamieson, A. R. Fausset and David Brown
bearing about in the body the dying of the Lord Jesus--that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (2Cor 4:11; 2Cor 1:5; compare 1Cor 15:31). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare 2Cor 7:5; 2Cor 11:26). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death.
that the life also of Jesus might be made manifest in our body--rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In 2Cor 4:11 the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [BENGEL].
4:114:11: Քանզի միշտ մեք որ կենդանիքս եմք, ՚ի մա՛հ մատնիմք վասն Յիսուսի. զի եւ կեանքն Յիսուսի յայտնի՛ լիցին ՚ի մահկանացու մարմինս մեր[4025]։ [4025] Ոմանք. Յայտնեսցին ՚ի մահկանացու։
11 քանզի, քանի դեռ կենդանի ենք, միշտ մահուան ենք մատնւում Յիսուսի համար, որպէսզի Յիսուսի կեանքն էլ յայտնուի մեր մահկանացու մարմինների մէջ:
11 Վասն զի մենք որ կենդանի ենք՝ Յիսուսին համար մահուան կը մատնուինք, որպէս զի Յիսուսին կեանքն ալ մեր մահկանացու մարմիններուն մէջ յայտնի ըլլայ։
Քանզի միշտ մեք որ կենդանիքս եմք` ի մահ մատնիմք վասն Յիսուսի, զի եւ կեանքն Յիսուսի յայտնի լիցին ի մահկանացու մարմինս մեր:

4:11: Քանզի միշտ մեք որ կենդանիքս եմք, ՚ի մա՛հ մատնիմք վասն Յիսուսի. զի եւ կեանքն Յիսուսի յայտնի՛ լիցին ՚ի մահկանացու մարմինս մեր[4025]։
[4025] Ոմանք. Յայտնեսցին ՚ի մահկանացու։
11 քանզի, քանի դեռ կենդանի ենք, միշտ մահուան ենք մատնւում Յիսուսի համար, որպէսզի Յիսուսի կեանքն էլ յայտնուի մեր մահկանացու մարմինների մէջ:
11 Վասն զի մենք որ կենդանի ենք՝ Յիսուսին համար մահուան կը մատնուինք, որպէս զի Յիսուսին կեանքն ալ մեր մահկանացու մարմիններուն մէջ յայտնի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Ибо мы живые непрестанно предаемся на смерть ради Иисуса, чтобы и жизнь Иисусова открылась в смертной плоти нашей,
4:11  ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν.
4:11. ἀεὶ (ever-if) γὰρ (therefore) ἡμεῖς (we) οἱ (the-ones) ζῶντες ( lifing-unto ) εἰς (into) θάνατον (to-a-death) παραδιδόμεθα (we-be-given-beside) διὰ (through) Ἰησοῦν, (to-an-Iesous,"ἵνα (so) καὶ (and) ἡ (the-one) ζωὴ (a-lifing) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) φανερωθῇ (it-might-have-been-en-manifested) ἐν (in) τῇ (unto-the-one) θνητῇ (unto-dieable) σαρκὶ (unto-a-flesh) ἡμῶν. (of-us)
4:11. semper enim nos qui vivimus in mortem tradimur propter Iesum ut et vita Iesu manifestetur in carne nostra mortaliFor we who live are always delivered unto death for Jesus' sake: that the life also of Jesus may be made manifest in our mortal flesh.
11. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus may be manifested in our mortal flesh.
4:11. For we who live are ever handed over unto death for the sake of Jesus, so that the life of Jesus may also be manifested in our mortal flesh.
4:11. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.
For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh:

11: Ибо мы живые непрестанно предаемся на смерть ради Иисуса, чтобы и жизнь Иисусова открылась в смертной плоти нашей,
4:11  ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν.
4:11. semper enim nos qui vivimus in mortem tradimur propter Iesum ut et vita Iesu manifestetur in carne nostra mortali
For we who live are always delivered unto death for Jesus' sake: that the life also of Jesus may be made manifest in our mortal flesh.
4:11. For we who live are ever handed over unto death for the sake of Jesus, so that the life of Jesus may also be manifested in our mortal flesh.
4:11. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ап. повторяет мысль 10-го стиха, разъясняя его первую половину и усиливая вторую. Усиление состоит в том, что вместо выражения "тело" Ап. употребляет выражение "смертная плоть". В этой греховной, подверженной смерти, плоти проявляется великая и непобедимая сила Христова, сила жизни Иисуса: настолько велика эта сила!
Adam Clarke: Commentary on the Bible - 1831
4:11: For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life - the preserving power, of Christ is manifest in our continual support.
Albert Barnes: Notes on the Bible - 1834
4:11: For we which live - Those of us, the apostles and ministers of the Redeemer who still survive. James the brother of John had been put to death Act 12:2; and it is probable also that some other of the apostles had been also. This verse is merely explanatory of the pRev_ious verse.
Are alway delivered unto death - Exposed constantly to death. This shows what is meant in Co2 4:10, by bearing about in the body the dying the Lord Jesus; see the note on Co1 15:31.
In our mortal flesh - In our body. In our life on earth; and in our glorified body in heaven; see the note on Co2 4:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: are alway: Psa 44:22, Psa 141:7; Rom 8:36; Co1 15:31, Co1 15:49
our: Co2 5:4; Rom 8:11; Co1 15:53, Co1 15:54
Geneva 1599
For we which (k) live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our (l) mortal flesh.
(k) Who live that life, that is, by the Spirit of Christ, among so many and so great miseries.
(l) Subject to that miserable condition.
John Wesley
For we who yet live - Who are not yet killed for the testimony of Jesus. Are always delivered unto death - Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
Robert Jamieson, A. R. Fausset and David Brown
we which live--in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Rom 8:10-11; see on 2Cor 4:10; compare 2Cor 5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (2Cor 11:23).
delivered unto--not by chance; by the ordering of Providence, who shows "the excellency of His power" (2Cor 4:7), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.
4:124:12: Այսուհետեւ մահ ՚ի մեզ զօրանայ, եւ կեանք ՚ի ձե՛զ։
12 Այնպէս որ, մահը զօրանում է մեր մէջ, իսկ կեանքը՝ ձեր մէջ:
12 Ուստի մահը մեր մէջ կը ներգործէ եւ կեանքը՝ ձեր մէջ։
Այսուհետեւ մահ ի մեզ զօրանայ, եւ կեանք` ի ձեզ:

4:12: Այսուհետեւ մահ ՚ի մեզ զօրանայ, եւ կեանք ՚ի ձե՛զ։
12 Այնպէս որ, մահը զօրանում է մեր մէջ, իսկ կեանքը՝ ձեր մէջ:
12 Ուստի մահը մեր մէջ կը ներգործէ եւ կեանքը՝ ձեր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: так что смерть действует в нас, а жизнь в вас.
4:12  ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν.
4:12. ὥστε (As-also) ὁ (the-one) θάνατος (a-death) ἐν (in) ἡμῖν (unto-us) ἐνεργεῖται , ( it-worketh-in-unto ,"ἡ (the-one) δὲ (moreover) ζωὴ (a-lifing) ἐν (in) ὑμῖν. (unto-ye)
4:12. ergo mors in nobis operatur vita autem in vobisSo then death worketh in us: but life in you.
12. So then death worketh in us, but life in you.
4:12. Therefore, death is at work in us, and life is at work in you.
4:12. So then death worketh in us, but life in you.
So then death worketh in us, but life in you:

12: так что смерть действует в нас, а жизнь в вас.
4:12  ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν.
4:12. ergo mors in nobis operatur vita autem in vobis
So then death worketh in us: but life in you.
4:12. Therefore, death is at work in us, and life is at work in you.
4:12. So then death worketh in us, but life in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Из смерти или из телесных страданий, доводящих Павла до смерти, истекает жизнь -конечно, духовная - для Церкви как общества верующих. Его самопожертвование приносит верующим новые силы для жизни.
Adam Clarke: Commentary on the Bible - 1831
4:12: Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no danger.
Albert Barnes: Notes on the Bible - 1834
4:12: So then death worketh in us - We are exposed to death. The preaching of the gospel exposes us to trials which may be regarded as death working in us. Death has an energy over us (ἐνεργεῖται energeitai, is at work, is active, or operates); it is constantly employed in inflicting pains on us, and subjecting us to privation and trials. This is a strong and emphatic mode of saying that they were always exposed to death. We are called to serve and glorify the Redeemer, as it were, by repeated deaths and by constantly dying.
But life in you - You live as the effect of our being constantly exposed to death. You reap the advantage of all our exposure to trials, and of all our sufferings. You are comparatively safe; are freed from this exposure to death; and will receive eternal life as the fruit of our toils, and exposures. Life here may refer either to exemption from danger and death; or it may refer to the life of religion; the hopes of piety; the prospect of eternal salvation. To me it seems most probable that Paul means to use it in the latter sense, and that he designs to say that while he was exposed to death and called to endure constant trial, the effect would be that they would obtain, in consequence of his sufferings, the blessedness of eternal life; compare Co2 4:15. Thus understood, this passage means, that the sufferings and self-denials of the apostles were for the good of others, and would result in their benefit and salvation; and the design of Paul here is to remind them of his sufferings in their behalf, in order to conciliate their favor and bind them more closely to him by the remembrance of his sufferings on their account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: death: Co2 12:15, Co2 13:9; Act 20:24; Co1 4:10; Phi 2:17, Phi 2:30; Jo1 3:16
Geneva 1599
(7) So then death worketh in us, but life in you.
(7) A very wise conclusion: as if he would say, "Therefore, to be short, we die that you may live by our death", because they ventured into all those dangers for the building of the Church's sake, and they ceased not to strengthen and encourage all the faithful with the examples of their patience.
John Gill
So then death worketh in us,.... This is the conclusion of the foregoing account, or the inference deduced from it; either the death, or dying of Christ, that is, the sufferings of his body, the church, for his sake, "is wrought in us"; fulfilled and perfected in us; see Col 1:24 or rather a corporeal death has seized upon us; the seeds of death are in us; our flesh, our bodies are mortal, dying off apace; death has already attacked us, is working on our constitutions gradually, and unpinning our tabernacles, which in a short time will be wholly took down and laid in the dust:
but life in you. Some understand these words as spoken ironically, like those in 1Cor 4:8 but the apostle seems not to be speaking in such a strain, but in the most serious manner, and about things solemn and awful; and his meaning is, ours is the sorrow, the trouble, the affliction, and death itself, yours is the gain, the joy, the pleasure, and life; what we get by preaching the Gospel are reproach, persecution, and death; but this Gospel we preach at such expense is the savour of life unto life to you, and is the means of maintaining spiritual life in your souls, and of nourishing you up unto eternal life; and which is no small encouragement to us to go on in our work with boldness and cheerfulness: or these words regard the different state and condition of the apostle, and other ministers, and of the Corinthians; the one were in adversity, and the other in prosperity.
John Wesley
So then death worketh in us, but life in you - You live in peace; we die daily. Yet - Living or dying, so long as we believe, we cannot but speak.
Robert Jamieson, A. R. Fausset and David Brown
The "death" of Christ manifested in the continual "perishing of our outward man" (2Cor 4:16), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.
4:134:13: Արդ՝ ունիմք զնո՛յն հոգի հաւատոց, որպէս եւ գրեալ է. Հաւատացի՝ վասն որոյ եւ խօսեցայ։ Եւ մեք հաւատամք՝ վասն որոյ եւ խօսիմք իսկ[4026]։ [4026] Ոմանք. Զնոյն հոգի հաւատոյ։
13 Արդ, հաւատի նոյն հոգին ունենք, ինչպէս գրուած էլ է. «Հաւատացի, դրա համար էլ խօսեցի»: Եւ մենք հաւատում ենք, դրա համար էլ խօսում ենք:
13 Բայց հաւատքին նոյն հոգին ունինք, ինչպէս գրուած է. «Հաւատացի, անոր համար խօսեցայ»։ Մենք ալ կը հաւատանք ու անոր համար կը խօսինք։
Արդ ունիմք զնոյն հոգի հաւատոց, որպէս եւ գրեալ է. Հաւատացի, վասն որոյ եւ խօսեցայ: Եւ մեք հաւատամք, վասն որոյ եւ խօսիմք իսկ:

4:13: Արդ՝ ունիմք զնո՛յն հոգի հաւատոց, որպէս եւ գրեալ է. Հաւատացի՝ վասն որոյ եւ խօսեցայ։ Եւ մեք հաւատամք՝ վասն որոյ եւ խօսիմք իսկ[4026]։
[4026] Ոմանք. Զնոյն հոգի հաւատոյ։
13 Արդ, հաւատի նոյն հոգին ունենք, ինչպէս գրուած էլ է. «Հաւատացի, դրա համար էլ խօսեցի»: Եւ մենք հաւատում ենք, դրա համար էլ խօսում ենք:
13 Բայց հաւատքին նոյն հոգին ունինք, ինչպէս գրուած է. «Հաւատացի, անոր համար խօսեցայ»։ Մենք ալ կը հաւատանք ու անոր համար կը խօսինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Но, имея тот же дух веры, как написано: я веровал и потому говорил, и мы веруем, потому и говорим,
4:13  ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον, ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν,
4:13. ἔχοντες ( Holding ) δὲ (moreover) τὸ (to-the-one) αὐτὸ (to-it) πνεῦμα (to-a-currenting-to) τῆς (of-the-one) πίστεως, (of-a-trust,"κατὰ (down) τὸ (to-the-one) γεγραμμένον (to-having-had-come-to-be-scribed," Ἐπίστευσα , ( I-trusted-of ," διὸ ( through-which ) ἐλάλησα , ( I-spoke-unto ,"καὶ (and) ἡμεῖς (we) πιστεύομεν, (we-trust-of,"διὸ (through-which) καὶ (and) λαλοῦμεν, (we-speak-unto,"
4:13. habentes autem eundem spiritum fidei sicut scriptum est credidi propter quod locutus sum et nos credimus propter quod et loquimurBut having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe. For which cause we speak also:
13. But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak;
4:13. But we have the same Spirit of faith. And just as it is written, “I believed, and for that reason I spoke,” so we also believe, and for that reason, we also speak.
4:13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak:

13: Но, имея тот же дух веры, как написано: я веровал и потому говорил, и мы веруем, потому и говорим,
4:13  ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον, ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν,
4:13. habentes autem eundem spiritum fidei sicut scriptum est credidi propter quod locutus sum et nos credimus propter quod et loquimur
But having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe. For which cause we speak also:
4:13. But we have the same Spirit of faith. And just as it is written, “I believed, and for that reason I spoke,” so we also believe, and for that reason, we also speak.
4:13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18: Такое противоречие между внутренним величием своим и внешним унижением, однако, не смущает Апостола. Он надеется на то прославление, какое ожидает его в будущем вместе со Христом, и потому спокойно относится к своим страданиям.

13: Ап. имеет тот же, что и Коринфяне, дух веры, т. е. Духа Святаго, Который подается всякому верующему при принятии крещения (ср. Гал III:1: и сл. ), когда человек исповедует, высказывает свою веру во Христа. Вера же есть, несомненно, и у Апостола (это Ап. говорит в ироническом тоне, для постыждения слишком гордившихся своим христианским состоянием Коринфян). Выражаясь словами псалма 115-го (по переводу 70-ти), Ап. указывает на свою проповедь, которая являлась результатом его твердой веры. Он верил во Христа - потому и не мог молчать, а постоянно говорил о Нем.
Adam Clarke: Commentary on the Bible - 1831
4:13: We having the same spirit of faith - As David had when he wrote Psa 116:10 : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God's promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
4:13: We having the same spirit of faith - The same spirit that is expressed in the quotation which he is about to make; the same faith which the psalmist had. We have the very spirit of faith which is expressed by David. The sense is, we have the same spirit of faith which he had who said, "I believed," etc. The phrase, "spirit of faith," means substantially the same as faith itself; a believing sense or impression of the truth.
According as it is written - This passage is found in Psa 116:10. When the psalmist uttered the words, he was greatly afflicted; see Psa 116:3, Psa 116:6-8. In these circumstances, he prayed to God, and expressed confidence in him, and placed all his reliance on him. In his affliction he spoke to God; he spoke of his confidence in him; he proclaimed his reliance on him; and his having spoken in this manner was the result of his belief, or of his putting confidence in God. Paul, in quoting this, does not mean to say that the psalmist had any reference to the preaching of the gospel; nor does he mean to say that his circumstances were in all respects like those of the psalmist. The circumstances resembled each other only in these respects:
(1) That Paul, like the psalmist, was in circumstances of trial and affliction; and,
(2) That the language which both used was that which was prompted by faith - faith, which led them to give utterance to the sentiments of their hearts; the psalmist to utter his confidence in God, and the holms by which he was sustained, and Paul to utter his belief in the glorious truths of the gospel; to speak of a risen Saviour, and to show forth the consolations which were thus set before people in the gospel.
The sentiments of both were the language of faith. Both, in afflictions, uttered the language of faith; and Paul uses here, as he often does, the language of the Old Testament, as exactly expressing his feelings, and the principles by which he was actuated.
We also believe ... - We believe in the truths of the gospel; we believe in God, in the Saviour, in the atonement, in the resurrection, etc. The sentiment is, that they had a firm confidence in these things, and that, as the result of that confidence they boldly delivered their sentiments. It prompted them to give utterance to their feelings. "Out of the abundance of the heart," said the Saviour, "the mouth speaketh," Mat 12:34. No man should attempt to preach the gospel who has not a firm belief of its truths; and he who does believe its truths will be prompted to make them known to his fellow-men. All successful preaching is the result of a firm and settled conviction of the truth of the gospel; and when such a conviction exists, it is natural to give utterance to the belief, and such an expression will be attended with happy influences on the minds of other people; see the note on Act 4:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: the same: Act 15:11; Rom 1:12; Co1 12:9; Heb. 11:1-40; Pe2 1:1
I believed: Psa 116:10
we also: Co2 3:12; Pro 21:28
Geneva 1599
(8) We having the same (m) spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
(8) He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.
(m) The same faith, by the inspiration of the same Spirit.
John Gill
We having the same Spirit of faith,.... By faith here is meant, not the doctrine, but the grace of faith; a believing in the doctrines of the Gospel, and in the person of Christ; an exercise of that grace upon the death and resurrection of Christ; and particularly a looking by faith in full expectation of the saints' resurrection from the dead, and eternal glory, together with a reliance on the power, faithfulness, and promises of God to support under the afflictions of this life. Now of this faith the Spirit of God is the author; this is not of ourselves, of our own power, it is the free gift of God, and a valuable gift it is; it is of the operation of God, and the produce of his almighty power; and of this the Spirit of God, in conversion, is the powerful operator: hence he is here called the "Spirit of faith". So the "third" number in the Cabalistic tree of the Jews, the intelligence sanctifying, which answers to the third person in our doctrine of the Trinity, is called (x),
"Nmwa hnwma and , "the artificer of faith", and "the author or parent of faith", because from its power faith flows.''
Which is the "same" in all saints; the Spirit is the same in one as in another, and so is the faith which he is the author of; see 2Pet 1:1. Faith is the same in all the saints that have been from the beginning of the world, under the Old and New Testament dispensations; it was the same in all the churches in the apostle's time, in Rome as at Ephesus, in Ephesus as at Rome, and in Thessalonica as at Rome and Ephesus, and so in all the other churches; though it may be, the apostle may chiefly design the sameness of faith, and of the Spirit, in him and his fellow ministers, and in these Corinthians, though death was working in the one, and life in the other; which appeared in their free and bold ministration of the word, notwithstanding all they met with on account of it, in imitation and encouraged by the example of David,
according as it is written, Ps 116:10.
I believed, and therefore have I spoken; we also believe, and therefore speak: where there is true faith, and the true Spirit of faith, there will be a speaking of, for, and in the name of Christ, as there ought to be: for as "with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation". This is true of believers in common, sooner or later, at one time or another; but more especially of the ministers of the word, who have a firm and well grounded belief in the doctrines of the Gospel, and person of Christ; and therefore speak freely, and without any doubt and hesitation about these things, boldly, and without the fear of men, and sincerely and faithfully, as in the sight of God: hence they make Christ the main subject of their ministry, because they believe in him, and nothing can stop their mouths from speaking of him; faith, and a spirit of faith, fit for public work and service, and give freedom and boldness in the ministration of the Gospel, and are a great support under persecution for the sake of it.
(x) Sepher Jetzirah, Semit 3. p. 6.
John Wesley
Having the same spirit of faith - Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth. We also speak - We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." Ps 116:10.
Robert Jamieson, A. R. Fausset and David Brown
Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
the same spirit of faith, according as it, &c.--Compare Rom 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (2Cor 4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [ESTIUS], and speak as we believe. ALFORD not so well translates, "The same . . . faith with that described in the Scriptures" (Ps 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2Cor 4:17).
4:144:14: Զայս գիտեմք՝ եթէ որ յարոյցն զՅիսուս, եւ զմեզ ընդ Յիսուսի յարուսցէ, եւ յանդիմա՛ն կացուսցէ ձեւք հանդերձ[4027]. [4027] Ոմանք. Թէ որ յարոյց։
14 Այս գիտենք, թէ նա, ով յարութիւն տուեց Յիսուսին, մեզ էլ յարութիւն կը տայ Յիսուսի հետ եւ ձեզ հետ միասին կը կանգնեցնի իր առաջ.
14 Գիտենք թէ ան որ Տէր Յիսուսը յարուցանեց՝ մեզ ալ Յիսուսով պիտի յարուցանէ ու անոր առջեւ պիտի կայնեցնէ ձեզի հետ։
Զայս գիտեմք եթէ որ յարոյցն [17]զՅիսուս` եւ զմեզ ընդ Յիսուսի յարուսցէ եւ յանդիման կացուսցէ ձեւք հանդերձ:

4:14: Զայս գիտեմք՝ եթէ որ յարոյցն զՅիսուս, եւ զմեզ ընդ Յիսուսի յարուսցէ, եւ յանդիմա՛ն կացուսցէ ձեւք հանդերձ[4027].
[4027] Ոմանք. Թէ որ յարոյց։
14 Այս գիտենք, թէ նա, ով յարութիւն տուեց Յիսուսին, մեզ էլ յարութիւն կը տայ Յիսուսի հետ եւ ձեզ հետ միասին կը կանգնեցնի իր առաջ.
14 Գիտենք թէ ան որ Տէր Յիսուսը յարուցանեց՝ մեզ ալ Յիսուսով պիտի յարուցանէ ու անոր առջեւ պիտի կայնեցնէ ձեզի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: зная, что Воскресивший Господа Иисуса воскресит через Иисуса и нас и поставит перед [Собою] с вами.
4:14  εἰδότες ὅτι ὁ ἐγείρας τὸν κύριον ἰησοῦν καὶ ἡμᾶς σὺν ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν.
4:14. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ὁ (the-one) ἐγείρας (having-roused) τὸν (to-the-one) [κύριον] "[to-Authority-belonged]"Ἰησοῦν (to-an-Iesous) καὶ (and) ἡμᾶς (to-us) σὺν (together) Ἰησοῦ (unto-an-Iesous) ἐγερεῖ (it-shall-rouse) καὶ (and) παραστήσει (it-shall-stand-beside) σὺν (together) ὑμῖν. (unto-ye)
4:14. scientes quoniam qui suscitavit Iesum et nos cum Iesu suscitabit et constituet vobiscumKnowing that he who raised up Jesus will raise us up also with Jesus and place us with you.
14. knowing that he which raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.
4:14. For we know that the One who raised up Jesus will raise us up also with Jesus and will place us with you.
4:14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present [us] with you.
Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present [us] with you:

14: зная, что Воскресивший Господа Иисуса воскресит через Иисуса и нас и поставит перед [Собою] с вами.
4:14  εἰδότες ὅτι ὁ ἐγείρας τὸν κύριον ἰησοῦν καὶ ἡμᾶς σὺν ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν.
4:14. scientes quoniam qui suscitavit Iesum et nos cum Iesu suscitabit et constituet vobiscum
Knowing that he who raised up Jesus will raise us up also with Jesus and place us with you.
4:14. For we know that the One who raised up Jesus will raise us up also with Jesus and will place us with you.
4:14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present [us] with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Но зачем Ап. сказал, что он имеет Духа Святаго? Этим он хочет указать, насколько основательна его надежда на будущее прославление. Дух этот является залогом этого прославления (ср. I:22). Что касается самого прославления, то Ап. приписывает его Богу. Который призовет к Себе не одних Коринфян (опять ирония), но и Павла вместе с ними. - О выражении "Воскресивший Господа"... см. Рим VIII:10-11.
Adam Clarke: Commentary on the Bible - 1831
4:14: Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.
Albert Barnes: Notes on the Bible - 1834
4:14: Knowing - Being fully confident; having the most entire assurance. It was the assured hope of the resurrection which sustained them in all their trials. This expression denotes the full and unwavering belief, in the minds of the apostles, that the doctrines which they preached were true. They knew that they were Rev_ealed from heaven, and that all the promises of God would be fulfilled.
Shall raise up us also - All Christians. In the hope of the resurrection they were ready to meet trials, and even to die. Sustained by this assurance, the apostles went forth amidst persecutions and opposition, for they knew that their trials would soon end, and that they would be raised up in the morning of the resurrection, to a world of eternal glory.
By Jesus - By the power or the agency of Jesus. Christ will raise up the dead from their graves, Joh 5:25-29.
And shall present us with you - Will present us before the throne of glory with exceeding joy and honor. He will present us to God as those who have been redeemed by his blood. He will present us in the courts of heaven, before the throne of the eternal Father, as his ransomed people; as recovered from the ruins of the fall; as saved by the merits of his blood. They shall not only be raised up from the dead; but they shall be publicly and solemnly presented to God as his, as recovered to his service, and as having a title in the covenant of grace to the blessedness of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: that: Co2 5:1-4; Isa 26:19; Joh 11:25, Joh 11:26; Rom 8:11; Co1 6:14, Co1 15:20-22; Th1 4:14
shall present: Co2 11:2; Eph 5:27; Col 1:22, Col 1:28; Jde 1:24
John Gill
Knowing that he which raised up the Lord Jesus,.... Besides having the same spirit of faith, mentioned in the preceding verse as a support under tribulation, the apostle proceeds in this, and some following verses, to take notice of other things which gave them relief under their pressures; such as the resurrection from the dead, all their afflictions being for the good of the churches and glory of God, the inward and comfortable experiences of the love and grace of God in the midst of them, and the end and issue of them, eternal glory. The former of these is observed here; "knowing", being firmly persuaded, and fully assured, that he "which raised up the Lord Jesus"; by whom God the Father is more especially designed, though not to the exclusion of the Son and Spirit, who were jointly concerned in raising the dead body of our Lord: shall raise us up also by Jesus; which may regard the resurrection of all the saints by Christ, not as a mere instrument, but as a co-efficient cause with the Father and Spirit: this the apostle concludes from the power of God in raising up Christ from the dead; he that is able to do the one, is certainly of power to effect the other; and also from that union there is between Christ and his people; he is the head, they are his members; and because the head is raised, the members shall be likewise. Christ's resurrection is not only the pattern, but the pledge of the resurrection of the saints. Now this doctrine, as it was fully known, and firmly believed by the apostles, was of great use to bear them up under their outward troubles; for though they were so afflicted and persecuted, death was visibly working in them, and they might expect in a short time to be laid in the grave; yet this was their consolation, that they should be raised again immortal and glorious by Christ; some copies read, "with Jesus", and so the Vulgate Latin version: "he shall present us with you"; that is, he will present us ministers, together with you the saints, and the rest of the elect of God; first, "to himself", as the Syriac version adds, and then to his Father, in their full number, completely righteous and holy. These words indeed may be understood of a deliverance from temporal affliction, from that death they were labouring under, and exposed unto, and the sense be this; we firmly believe that he that raised up Christ from the dead, will deliver us from the present death of affliction, which will be a sort of resurrection from the dead, and will make us to stand by you, or in your presence; or, in other words, being thus delivered, we shall have an opportunity of visiting you, we have so long desired, and you have expected, which will be to your edification and comfort.
Robert Jamieson, A. R. Fausset and David Brown
Knowing--by faith (2Cor 5:1).
shall raise up us also--at the resurrection (1Cor 6:13-14).
by Jesus--The oldest manuscripts have "with Jesus."
present us--vividly picturing the scene before the eyes (Jude 1:24).
with you-- (2Cor 1:14; Th1 2:19-20; Th1 3:13).
4:154:15: քանզի ամենայն ինչ վասն ձե՛ր է. զի շնորհք յաճախեալք ՚ի բազմաց գոհութենէ անտի, առաւելեսցի՛ն ՚ի փառս Աստուծոյ[4028]։ [4028] Ոմանք. Զի ամենայն ինչ վասն... զի շնորհքն... ՚ի գոհութենէ անտի՝ առաւելասցին ՚ի փա՛՛։ Յօրինակին. Ամենայն ինձ վասն ձեր... գովութենէ անտի։
15 քանզի ամէն ինչ ձեզ համար է, որպէսզի շատերի գոհութեամբ առատացած շնորհը աւելանայ ի փառս Աստծու:
15 Վասն զի ամէն բան ձեզի համար է, որպէս զի շատերուն գոհութեամբ առատացած շնորհքը՝ աւելնայ Աստուծոյ փառքին համար։
քանզի ամենայն ինչ վասն ձեր է, զի շնորհքն յաճախեալք ի բազմաց գոհութենէ անտի` առաւելեսցին ի փառս Աստուծոյ:

4:15: քանզի ամենայն ինչ վասն ձե՛ր է. զի շնորհք յաճախեալք ՚ի բազմաց գոհութենէ անտի, առաւելեսցի՛ն ՚ի փառս Աստուծոյ[4028]։
[4028] Ոմանք. Զի ամենայն ինչ վասն... զի շնորհքն... ՚ի գոհութենէ անտի՝ առաւելասցին ՚ի փա՛՛։ Յօրինակին. Ամենայն ինձ վասն ձեր... գովութենէ անտի։
15 քանզի ամէն ինչ ձեզ համար է, որպէսզի շատերի գոհութեամբ առատացած շնորհը աւելանայ ի փառս Աստծու:
15 Վասն զի ամէն բան ձեզի համար է, որպէս զի շատերուն գոհութեամբ առատացած շնորհքը՝ աւելնայ Աստուծոյ փառքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Ибо всё для вас, дабы обилие благодати тем большую во многих произвело благодарность во славу Божию.
4:15  τὰ γὰρ πάντα δι᾽ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ.
4:15. τὰ (The-ones) γὰρ (therefore) πάντα ( all ) δι' (through) ὑμᾶς, (to-ye,"ἵνα (so) ἡ (the-one) χάρις (a-granting) πλεονάσασα (having-beyonded-to) διὰ (through) τῶν (of-the-ones) πλειόνων ( of-more-beyond ) τὴν (to-the-one) εὐχαριστίαν (to-a-goodly-granting-unto) περισσεύσῃ (it-might-have-abouted-of) εἰς (into) τὴν (to-the-one) δόξαν (to-a-recognition) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:15. omnia enim propter vos ut gratia abundans per multos gratiarum actione abundet in gloriam DeiFor all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God.
15. For all things for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.
4:15. Thus, all is for you, so that grace, abounding through many in thanksgiving, may abound to the glory of God.
4:15. For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God:

15: Ибо всё для вас, дабы обилие благодати тем большую во многих произвело благодарность во славу Божию.
4:15  τὰ γὰρ πάντα δι᾽ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ.
4:15. omnia enim propter vos ut gratia abundans per multos gratiarum actione abundet in gloriam Dei
For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God.
4:15. Thus, all is for you, so that grace, abounding through many in thanksgiving, may abound to the glory of God.
4:15. For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Если в настоящее время внешнее состояние Апостола очень неблагоприятно, то этим Коринфяне смущаться не должны: ведь это Господь попускает для их же благополучия. Коринфяне увидят, как велика благодать Божия, проявляющаяся в делах Апостола, столь ничтожного по внешнему виду, и это побудит их с большим чувством благодарности прославлять Бога. Это замечание, однако, не стоит в прямой связи с течением мыслей, и далее Ап. снова обращается к речи о своей уверенности в будущем прославлении.
Adam Clarke: Commentary on the Bible - 1831
4:15: For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.
That the abundant grace - Ἡ χαρις πλεονασασα· The abounding benefit - the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favored and enriched, may, through the thanksgiving of many, redound to the glory of God: i.e. that the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and περισσευσῃ, abound, as these blessings have abounded.
Albert Barnes: Notes on the Bible - 1834
4:15: For all things are for your sakes - All these things; these glorious hopes, and truths, and prospects; these self-denials of the apostles, and these provisions of the plan of mercy.
For your sakes - On your account. They are designed to promote your salvation. They are not primarily for the welfare of those who engage in these toils and self-denials; but the whole arrangement and execution of the plan of salvation, and all the self-denial evinced by those who are engaged in making that plan known, are in order that you might be benefitted. One object of Paul in this statement, doubtless, is, to conciliate their favor, and remove the objections which had been made to him by a faction in the church at Corinth.
That the abundant grace - Grace abounding, or overflowing. The rich mercy of God that should be manifested by these means. It is implied here, that grace would abound by means of these labors and self-denials of the apostles. The grace referred to here is that which would be conferred on them in consequence of these labors.
Through the thanksgiving of many - That many may have occasion of gratitude to God; that by these labors more persons may be led to praise him. It was an object with Paul so to labor that as many as possible might be led to praise God, and have occasion to thank him to all eternity.
Redound to the glory of God - That God may have augmented praise; that his glory in the salvation of people may abound. The sentiment of the passage is, that it would be for the glory of God that as many as possible should be brought to give praise and thanksgivings to him; and that, therefore, Paul endeavored to make as many converts as possible. He denied himself; he welcomed toil; he encountered enemies; he subjected himself to dangers; and he sought by all means possible to bring as many as could be brought to praise God. The word "redound" (περισσεύῃ perisseuē) here means abound, or be abundant; and the sense is, that the overflowing grace thus evinced in the salvation of many would so abound as to promote the glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: all: Co2 1:4-6; Rom 8:28; Co1 3:21-23; Col 1:24; Ti2 2:10
the abundant: Co2 1:11, Co2 8:19, Co2 9:11, Co2 9:12; Psa 50:14, Psa 50:23; Gal 1:24; Eph 3:20, Eph 3:21; Col 3:16, Col 3:17; Heb 13:15, Heb 13:16; Pe1 2:9, Pe1 4:11; Rev 4:8-11, Rev 5:8-14, Rev 19:4-6
Geneva 1599
(9) For all things [are] for your sakes, (n) that the abundant grace might through the thanksgiving of many redound to the glory of God.
(9) He shows how this constancy is preserved in them, that is, because they are doing it for God's glory, and the salvation of the churches committed to them.
(n) When it will please God to deliver me, and restore me to you, that exceeding benefit which will be poured upon me will in like sort result to the glory of God, by the thanksgiving of many.
John Gill
For all things are for your sakes;.... This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his ministers. The incarnation, obedience, death, and resurrection of Christ, are all for the sake of God's elect; and so the ministry of his apostles and servants, their gifts, graces, comforts, and experiences; and so likewise all their reproaches, afflictions, and persecutions; see 2Cor 1:6. These were endured for their sakes, and tended to their establishment in the faith; were for the furtherance of the Gospel, and of the faith and joy of saints; and this gave no small pleasure and relief to them under their sufferings, that they were of such use to others. Moreover, all their deliverances, when in any imminent danger; were for the sake of the churches:
that the abundant grace; held forth in their ministrations, manifestly to be seen in supporting them under their troubles, and delivering them out of them:
might through the thanksgiving of many; for such appearances of divine goodness, see 2Cor 1:11
redound to the glory of God; which is another thing that yielded them a pleasing satisfaction, in all their distresses for the sake of Christ, and his Gospel.
John Wesley
For all things - Whether adverse or prosperous. Are for your sakes - For the profit of all that believe, as well as all that preach. That the overflowing grace - Which continues you alive both in soul and body. Might abound yet more through the thanksgiving of many - For thanksgiving invites more: abundant grace.
Robert Jamieson, A. R. Fausset and David Brown
For--Confirming his assertion "with you" (2Cor 4:14), and "life . . . worketh in you" (2Cor 4:12).
all things--whether the afflictions and labors of us ministers (2Cor 4:8-11), or your prosperity (2Cor 4:12; 1Cor 3:21-22; 1Cor 4:8-13).
for your sakes-- (Ti2 2:10).
abundant grace, &c.--rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [CHRYSOSTOM] (2Cor 1:11; 2Cor 9:11-12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (2Chron 20:19-22; Ps 18:3; Ps 50:23).
4:164:16: Վասն որոյ եւ ո՛չ ձանձրանամք. այլ թէպէտ եւ արտաքին մարդս մեր ապականի, այլ ներքին մարդս մեր նորոգի՛ օրըստօրէ[4029]. [4029] Բազումք. Ներքին մարդն մեր։
16 Դրա համար էլ չենք տկարանում. այլ, թէպէտեւ մեր այս արտաքին մարդը քայքայւում է, բայց մեր ներքին մարդը նորոգւում է օրըստօրէ.
16 Այս պատճառով չենք վհատիր. թէպէտ այս մեր դուրսի մարդը ապականի, սակայն մեր ներսի մարդը օրէ օր պիտի նորոգուի։
Վասն որոյ եւ ոչ ձանձրանամք. այլ թէպէտ եւ արտաքին մարդս մեր ապականի, այլ ներքին մարդն մեր նորոգի օր ըստ օրէ:

4:16: Վասն որոյ եւ ո՛չ ձանձրանամք. այլ թէպէտ եւ արտաքին մարդս մեր ապականի, այլ ներքին մարդս մեր նորոգի՛ օրըստօրէ[4029].
[4029] Բազումք. Ներքին մարդն մեր։
16 Դրա համար էլ չենք տկարանում. այլ, թէպէտեւ մեր այս արտաքին մարդը քայքայւում է, բայց մեր ներքին մարդը նորոգւում է օրըստօրէ.
16 Այս պատճառով չենք վհատիր. թէպէտ այս մեր դուրսի մարդը ապականի, սակայն մեր ներսի մարդը օրէ օր պիտի նորոգուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Посему мы не унываем; но если внешний наш человек и тлеет, то внутренний со дня на день обновляется.
4:16  διὸ οὐκ ἐγκακοῦμεν, ἀλλ᾽ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ᾽ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ.
4:16. Διὸ (Through-which) οὐκ (not) ἐγκακοῦμεν, (we-disrupt-in-unto,"ἀλλ' (other) εἰ (if) καὶ (and) ὁ (the-one) ἔξω (out-unto-which) ἡμῶν (of-us) ἄνθρωπος (a-mankind) διαφθείρεται, (it-be-degraded-through,"ἀλλ' (other) ὁ (the-one) ἔσω (into-unto-which) ἡμῶν (of-us) ἀνακαινοῦται (it-be-en-freshed-up) ἡμέρᾳ (unto-a-day) καὶ (and) ἡμέρᾳ. (unto-a-day)
4:16. propter quod non deficimus sed licet is qui foris est noster homo corrumpitur tamen is qui intus est renovatur de die in diemFor which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day.
16. Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day.
4:16. For this reason, we are not insufficient. But it is as though our outer man is corrupted, while our inner man is renewed from day to day.
4:16. For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day.
For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day:

16: Посему мы не унываем; но если внешний наш человек и тлеет, то внутренний со дня на день обновляется.
4:16  διὸ οὐκ ἐγκακοῦμεν, ἀλλ᾽ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ᾽ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ.
4:16. propter quod non deficimus sed licet is qui foris est noster homo corrumpitur tamen is qui intus est renovatur de die in diem
For which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day.
4:16. For this reason, we are not insufficient. But it is as though our outer man is corrupted, while our inner man is renewed from day to day.
4:16. For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: По русскому переводу здесь - уступительный период. Но правильнее видеть здесь отношение причины и следствия. Нужно перевести не: "если и (т. е. хотя)"..., а: "так как" или: "в силу того что"... Ап. проникнут мыслию о том, наше тело в настоящем своем состоянии не дает простора для деятельности духа человеческого (ср. 1Кор.XV:4), и говорит потому, что постепенное ослабление и разрушение тела дает возможность духу проявлять себя с большею силою. - Здесь несомненно есть основа для аскетических подвигов, для поста, воздержания, которое истощая силы тела, его грубые влечения, дает больше простору для деятельности духовной, для созерцательной жизни. Впрочем еп. Феофан совершенно справедливо замечает, что это "тление" т. е. аскетический подвиг внешнего человека обновляет внутреннего не безусловно, а под условием благодати, веры и жизни по вере.
Adam Clarke: Commentary on the Bible - 1831
4:16: For which cause we faint not - Ουκ εκκα κουμεν. See on Co2 4:1 (note). Here we have the same various reading; εγκακουμεν, we do no wickedness; and it is supported by BDEFG, and some others: but it is remarkable that Mr. Wakefield follows the common reading here, though the various-reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the apostle's meaning.
But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last;
Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day.
It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before." And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.
Albert Barnes: Notes on the Bible - 1834
4:16: For which cause - With such an object in view, and sustained by such elevated purposes and desires. The sense is, that the purpose of trying to save as many as possible would make toil easy, privations welcome, and would be so accompanied by the grace of God, as to gird the soul with strength, and fill it with abundant consolations.
We faint not - For an explanation of the word used here, see the note on Co2 4:1. We are not exhausted, desponding, or disheartened. We are sustained, encouraged, emboldened by having such an object in view.
But though our outward man perish - By outward man, Paul evidently means the body. By using the phrases, "the outward man," and the "inward man," he shows that he believed that man was made up of two parts, body and soul. He was no materialist. He has described two parts as constituting man, so distinct: that while the one perishes, the other is renewed; while the one is enfeebled, the other is strengthened; while the one grows old and decays, the other renews its youth and is invigorated. Of course, the soul is not dependent on the body for its vigor and strength, since it expands while the body decays; and of course the soul may exist independently of the body, and in a separate state.
Perish - Grows old; becomes weak and feeble; loses its vigor and elasticity under the many trials which we endure, and under the infirmities of advancing years. It is a characteristic of the "outer man," that it thus perishes. Great as may be its vigor, yet it must decay and die. It cannot long bear up under the trials of life, and the wear and tear of constant action, but must soon sink to the grave.
Yet the inward man - The soul; the undecaying, the immortal part.
Is renewed - Is renovated, strengthened, invigorated. His powers of mind expanded; his courage became bolder; he had clearer views of truth; he had more faith in God. As he drew nearer to the grave and to heaven, his soul was more raised above the world, and he was more filled with the joys and triumphs of the gospel. The understanding and the heart did not sympathize with the suffering and decaying body; but, while that became feeble, the soul acquired new strength, and was fitting for its flight to the eternal world. This verse is an ample refutation of the doctrine of the materialist, and proves that there is in man something that is distinct from decaying and dying matter, and that there is a principle which may gain augmented strength and power, while the body dies; compare note, Rom 7:22.
Day by day - Constantly. There was a daily and constant increase of inward vigor. God imparted to him constant strength in his trials, and sustained him with the hopes of heaven, as the body was decaying, and tending to the grave. The sentiment of this verse is, that in an effort to do good, and to promote the salvation of man, the soul will be sustained in trials, and will be comforted and invigorated even when the body is weary, grows old, decays, and dies. It is the testimony of Paul respecting his own experience; and it is a fact which has been experienced by thousands in their efforts to do good, and to save the souls of people from death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: we: Co2 4:1; Psa 27:13, Psa 119:81; Isa 40:29; Co1 15:58
though: Co2 12:15; Job 19:26, Job 19:27; Psa 73:26; Isa 57:1, Isa 57:2; Mat 5:29, Mat 5:30
the: Rom 7:22; Eph 3:16; Pe1 3:4
is: Psa 51:10; Isa 40:31; Rom 12:2; Eph 4:23; Col 3:10; Tit 3:5
day by: Luk 11:3
Geneva 1599
For which cause we faint not; (10) but though our outward man perish, yet the inward [man] is (o) renewed day by day.
(10) He adds as it were a triumphant song, that he is outwardly afflicted, but inwardly he profits daily: and he is not bothered by all the miseries that may be sustained in this life, in comparison of that most constant and eternal glory.
(o) Gathers new strength so that the outward man is not overcome with the miseries which come freshly one after another, being maintained and upheld with the strength of the inward man.
John Gill
For which cause we faint not,.... Since our afflictions are overruled for the good of others, and the glory of God, we are not discouraged by them; our spirits do not sink under the weight of them; we do not give out from the work of the ministry because of them, but go on cheerfully therein: and the more so, since
though our outward man perish; our outward circumstances of life are very mean and despicable; we are oftentimes in a very distressed condition through hunger, thirst, nakedness, and want of the common necessaries of life; our bodies are almost worn out with fatigue, labour, and sorrow; our earthly tabernacles are tottering, and just ready to fall in pieces:
yet the inward man is renewed day by day; that is, continually; it answers to , an Hebraism; see Esther 2:11 the internal hidden man of the heart, the new man is in a prosperous condition; our souls are in good health; the work of God is comfortably carried on in us; we have sweet and repeated experiences of the love of God; we are growing in grace, and in the knowledge of Christ; and, like the palm tree, the more weight is hung upon it, the more it thrives; and, like the children of Israel in Egypt, the more they were afflicted the more they grew.
John Wesley
Therefore - Because of this grace, we faint not. The outward man - The body. The inward man - The soul.
Robert Jamieson, A. R. Fausset and David Brown
we faint not--notwithstanding our sufferings. Resuming 2Cor 4:1.
outward man--the body, the flesh.
perish--"is wearing away"; "is wasted away" by afflictions.
inward man--our spiritual and true being, the "life" which even in our mortal bodies (2Cor 4:11) "manifests the life of Jesus."
is renewed--"is being renewed," namely, with fresh "grace" (2Cor 4:15), and "faith" (2Cor 4:13), and hope (2Cor 4:17-18).
4:174:17: զի առժամա՛յն յաճախութիւն թեթեւ նեղութեանս մերոյ ՚ի յաւիտենակա՛ն առաւելութիւն, զմեծութի՛ւն փառացն գործէ ՚ի մեզ[4030]։ [4030] Ոմանք. Նեղութեանս մեր. կամ՝ մերում... ՚ի յաւիտենականն առաւե՛՛։
17 որովհետեւ մեր թեթեւ նեղութեան առժամանակեայ յաճախանքը մեր մէջ առաջ է բերում յաւիտենական փառք, որ գերազանցում է ամէն ինչ.
17 Վասն զի մեր վայրկենական թեթեւ նեղութիւնը աւելի ու աւելի յաւիտենական փառքի գերազանցութիւնը պիտի ներգործէ,
Զի առժամայն յաճախութիւն թեթեւ նեղութեանս մերոյ ի յաւիտենական առաւելութիւն զմեծութիւն փառացն գործէ ի մեզ:

4:17: զի առժամա՛յն յաճախութիւն թեթեւ նեղութեանս մերոյ ՚ի յաւիտենակա՛ն առաւելութիւն, զմեծութի՛ւն փառացն գործէ ՚ի մեզ[4030]։
[4030] Ոմանք. Նեղութեանս մեր. կամ՝ մերում... ՚ի յաւիտենականն առաւե՛՛։
17 որովհետեւ մեր թեթեւ նեղութեան առժամանակեայ յաճախանքը մեր մէջ առաջ է բերում յաւիտենական փառք, որ գերազանցում է ամէն ինչ.
17 Վասն զի մեր վայրկենական թեթեւ նեղութիւնը աւելի ու աւելի յաւիտենական փառքի գերազանցութիւնը պիտի ներգործէ,
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Ибо кратковременное легкое страдание наше производит в безмерном преизбытке вечную славу,
4:17  τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν,
4:17. τὸ (The-one) γὰρ (therefore) παραυτίκα (unto-self-arrived-beside) ἐλαφρὸν (eased) τῆς (of-the-one) θλίψεως (of-a-pressing,"καθ' (down) ὑπερβολὴν (to-a-casting-over) εἰς (into) ὑπερβολὴν (to-a-casting-over) αἰώνιον (to-aged-belonged) βάρος (to-a-weight) δόξης (of-a-recognition) κατεργάζεται ( it-down-worketh-to ) ἡμῖν, (unto-us,"
4:17. id enim quod in praesenti est momentaneum et leve tribulationis nostrae supra modum in sublimitatem aeternum gloriae pondus operatur nobisFor that which is at present momentary and light of our tribulation worketh for us above measure, exceedingly an eternal weight of glory.
17. For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory;
4:17. For though our tribulation is, at the present time, brief and light, it accomplishes in us the weight of a sublime eternal glory, beyond measure.
4:17. For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;
For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory:

17: Ибо кратковременное легкое страдание наше производит в безмерном преизбытке вечную славу,
4:17  τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν,
4:17. id enim quod in praesenti est momentaneum et leve tribulationis nostrae supra modum in sublimitatem aeternum gloriae pondus operatur nobis
For that which is at present momentary and light of our tribulation worketh for us above measure, exceedingly an eternal weight of glory.
4:17. For though our tribulation is, at the present time, brief and light, it accomplishes in us the weight of a sublime eternal glory, beyond measure.
4:17. For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: В подлинном тексте дается здесь мысль о том, что будущее прославление, если его поместить в одной чашке весов, перевесит те небольшие, в общем, страдания этой жизни, которые помещены в другой чашке весов. Ср. 1Пет. I:6, 7.
Adam Clarke: Commentary on the Bible - 1831
4:17: For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul's writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction; as if he had said, it is even levity itself in such a comparison. On the other hand, the καθ' ὑπερβολην εις ὑπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weight - eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. It is every where visible what influence St. Paul's Hebrew had on his Greek: כבד cabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, Weight of Glory."
St. Chrysostom's observations on these words are in his very best manner, and are both judicious and beautiful:
ΤΙΟΗΣΙ παραλληλα τα παροντα τοις μελλουσι· το παραυτικα προς το αιωνιον· το ελαφρον προς το βαρυ· την θλιψιν προς την δοξαν· και ουδε τουτοις αρκειται, αλλ' ἑτεραν τιθησι λεξιν, διπλασιαζων αυτην, και λεγων, καθ' ὑπερβολην εις ὑπερβολην - τουτεστι, μεγεθος ὑπερβολικως ὑπερβολικον.
"The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying, καθ' ὑπερβολην εις ὑπερβολην. This is a magnitude excessively exceeding." See Parkhurst, sub voce ὑπερβολη.
Albert Barnes: Notes on the Bible - 1834
4:17: For our light affliction - This verse, with the following, is designed to show further the sources of consolation and support which Paul and his fellow-laborers had in their many trials. Bloomfield remarks on this passage, that "in energy and beauty of expression, it is little inferior to any in Demosthenes himself, to whom, indeed, and to Thucydides in his orations, the style of the apostle, when it rises to the oratorical, bears no slight resemblance." The passage abounds with intensive and emphatic expressions, and manifests that the mind of the writer was laboring to convey ideas which language, even after all the energy of expression which he could command, would very imperfectly communicate. The trials which Paul endured, to many persons would have seemed to be anything else but light. They consisted of want, and danger, and contempt, and stoning, and toil, and weariness, and the scorn of the world, and constant exposure to death by land or by sea; see Co2 4:7-10, compare Co2 11:23-27. Yet these trials, though continued through many years, and constituting, as it were, his very life, he speaks of as the lightest conceivable thing when compared with that eternal glory which awaited him. He strives to get an expression as emphatic as possible, to show that in his estimation they were not worthy to be named in comparison with the eternal weight of glory. It is not sufficient to say that the affliction was "light" or was a mere trifle; but he says that it was to endure but for a moment. Though trials had followed him ever since he began to make known the Redeemer, and though he had the firmest expectation that they would follow him to the end of life and everywhere Act 20:23, yet all this was a momentary trifle compared with the eternal glory before him. The word rendered "light" (ἐλαφρὸν elaphron) means that which is easy to bear, and is usually applied to a burden; see Mat 11:30, compare Co2 1:17.
Which is but for a moment - The Greek word used here (παραυτίκα parautika) occurs nowhere else in the New Testament. It is an adverb, from αὐτίκα autika, αὐτός autos, and means properly, "at this very instant; immediately." Here it seems to qualify the word "light," and to be used in the sense of momentary, transient. Bloomfield renders it, "for the at present lightness of our affliction." Doddridge, "for this momentary lightness of our affliction, which passes off so fast, and leaves so little impression that it may be called levity itself." The apostle evidently wished to express two ideas in as emphatic a manner as possible; first, that the affliction was light, and, secondly, that it was transient, momentary, and soon passing away. His object is to contrast this with the glory that awaited him, as being heavy, and as being also eternal.
Worketh for us - see the note, Co2 4:12. Will produce, will result in. The effect of these afflictions is to produce eternal glory. This they do:
(1) By their tendency to wean us from the world;
(2) To purify the heart, by enabling us to 'break off from the sins on account of which God afflicts us;
(3) By disposing us to look to God for consolation and support in our trials;
(4) By inducing us to contemplate the glories of the heavenly world, and thus winning us to seek heaven as our home; and,
(5) Because God has graciously promised to reward his people in heaven as the result of their bearing trials in this life.
It is by affliction that he purifies them Isa 48:10; and by trial that he takes their affections from the objects of time and sense, and gives them a relish for the enjoyments which result from the prospect of perfect and eternal glory.
A far more exceeding - καθ ̓ ὑπερβολὴν εἰς ὑπερβολὴν kath' huperbolē n eis huperbolē n. There is not to be found any where a more energetic expression than this. The word (ὑπερβολή huperbolē), used here (whence our word "hyperbole") means properly a throwing, casting, or throwing beyond. In the New Testament it means excess, excellence, eminence; see Co2 4:7. "The excellency of the power." The phrase καθ ̓ ὑπερβολὴν kath' huperbolē n means exceedingly, supereminently, Rom 7:13; Co1 12:31; Co2 1:8; Gal 1:13. This expression would have been by itself intensive in a high degree. But this was not sufficient to express Paul's sense of the glory which was laid up for Christians. It was not enough for him to use the ordinary highest expression for the superlative to denote the value of the object in his eye. He therefore coins an expression, and adds εἰς ὑπερβολὴν eis huperbolē n. It is not merely eminent; but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole - one hyperbole heaped upon another; and the expression means that it is "exceeding exceedingly" glorious; glorious in the highest possible degree - Robinson. Mr. Slade renders it, "infinitely exceeding." The expression is the Hebrew form of denoting the highest superlative; and it means that all hyperboles fail of expressing that eternal glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory; nothing can express its infinitude.
Eternal - This stands in contrast with the affliction that is for a moment (παραυτίκα parautika). The one is momentary, transient; so short, even in the longest life, that it may be said to be an instant; the other has no limits to its duration. It is literally everlasting.
Weight - βάρος (baros). This stands opposed to the (ἐλαφρὸν elaphron) light affliction. That was so light that it was a trifle. It was easily borne. It was like the most light and airy objects, which constitute no burden. It is not even here called a burden, or said to be heavy in any degree. This is so heavy as to be a burden. Grotins thinks that the image is taken from gold or silver articles, that are solid and heavy, compared with those that are mixed or plated. But why may it not refer to the insignia of glory and honor; a robe heavy with gold, or a diadem or crown, heavy with gold or diamonds: glory so rich, so profuse as to be heavy? The affliction was light; but the crown, the robe, the adornings in the glorious world were not trifles, or baubles, but solid, substantial, weighty. We apply the word weighty now to that which is valuable and important, compared with that which is of no value, probably because the precious metals and jewels are heavy; and it is by them that we usually estimate the value of objects.
Of glory - (δόξης doxē s). The Hebrew word כבוד kabowd denotes weight as well as glory. And perhaps Paul had that use of the word in his eye in this strong expression. It refers here to the splendor, magnificence, honor, and happiness of the eternal world. In this exceedingly interesting passage, which is worthy of the deepest study of Christians, Paul has set in most beautiful and emphatic contrast the trials of this life and the glories of heaven. It may be profitable to contemplate at a single glance the view which he had of them, that they may be brought distinctly before the mind.
The one is:
1. Affliction, θλίψις thlipsis.
2. Light, ἐλαφρὸν elaphron.
3. For a moment, παραυτίκα parautika.
The other is, by contrast,
(1) Glory, δόξή doxa.
(2) Weight, βάρος baros.
(3) Eternal, αἰώνιον aiō nion.
(4) Eminent, or excellent, καθ ̓ ὑπερβολὴν kath' huperbolē n.
(5) Infinitely excellent, eminent in the highest degree, εἰς ὑπερβολὴν eis huperbolē n .
So the account stands in the view of Paul; and with this balance in favor of the eternal glory, he regarded afflictions as mere trifles, and made it the grand purpose of his life to gain the glory of the heavens. What wise man, looking at the account, would not do likewise?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: our: Co2 11:23-28; Psa 30:5; Isa 54:8; Act 20:23; Rom 8:18, Rom 8:34, Rom 8:37; Pe1 1:6, Pe1 4:7; Pe1 5:10
worketh: Psa 119:67, Psa 119:71; Mat 5:12; Rom 5:3-5; Phi 1:19; Th2 1:4, Th2 1:6; Heb 12:10, Heb 12:11; Jam 1:3, Jam 1:4, Jam 1:12
far: Co2 3:18; Gen 15:1; Psa 31:19, Psa 73:24; Isa 64:4; Luk 6:23; Rom 2:7; Co1 2:9; Pe1 1:7, Pe1 1:8, Pe1 5:10; Jo1 3:2; Jde 1:24
Geneva 1599
For our (p) light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of (q) glory;
(p) Afflictions are not called light, as though they were light in themselves, but because they pass away quickly, as indeed our whole life is not of very long continuance.
(q) Which remains forever firm and stable, and can never be shaken.
John Gill
For our light affliction,.... The difference between the present and future state of the saints is here expressed, the disparity between them shown, and the influence the one has upon the other. The present state is a state of "affliction". Affliction is the common lot of the children of men, but more especially of the children of God, and is here designed by "our" affliction; for these, besides their soul trouble, meet with such in the world, and from the men of it, others do not. Afflictions are appointed for them by their heavenly Father; provision is made for them, and support under them, in the covenant of grace; they are Christ's legacy to them, and by which they are conformed to him; they are always for their good, spiritual and eternal; and lie in their way to heaven, through which they must pass into the kingdom: now these their outward afflictions which are here meant, lie chiefly in the meanness of their outward circumstances; in poverty and distress, in disgrace, reproaches, and persecutions for their profession of Christ, and his truths: and in opposition to this their mean and despicable condition in the eyes of the world, their future state is signified by "glory", as it often is in the word of God; and is of such a nature, that all the glories of this world, such as kingdoms, crowns, inheritances, possessions, riches, honour, and substance of every kind and degree, by all which the heavenly state is expressed, are but faint resemblances of it: it is the same glory Christ has entered into, is possessed of for, and will give to all his people; it will chiefly lie in communion with Father, Son, and Spirit, with angels, and one another; there will be a visible glory upon the bodies of the saints, which will be fashioned like to the glorious body of Christ; and their souls will be blessed with perfect knowledge and holiness. Their affliction is represented as "light" which though it is not in itself, but often very grievous and heavy to be borne, especially when any soul trouble is added to it; yet is light, when the saint is supported by the arm of the Lord, indulged with his presence, and favoured with the discoveries of his love. The afflictions of God's people are light, when compared with their deserts, with the sufferings of Christ, the torments of the damned in hell, and the joys of heaven, which are here, by way of opposition thereunto, styled a "weight of glory". The apostle has respect to the Hebrew word which signifies both "weight" and "glory", and is often used for riches, honour, and whatsoever is excellent, solid, and substantial: and here the phrase designs the weighty riches of glory, that massy crown of glory which fadeth not away, that bulky and more enduring substance, which Christ will cause them that love him to inherit. Again, the afflictions of the children of God are said to be
for a moment; they are but for a while, and that a little while; at most they are but for the present time of life, and that is but as a vapour which appears for a little while, and then vanishes away; it is but as a moment, a point of time, in comparison of eternity: but the glory the saints are chosen and called unto, that weight of it which shall be put upon them is "eternal", it will last for ever; it will know no end: hence it is called an house not made with hands, eternal in the heavens, an everlasting kingdom, everlasting habitations, an incorruptible inheritance, and a crown of glory that fadeth not away. Now the present affliction of the people of God has a considerable influence upon this; it is said here, that it
worketh for us this glory. The Jews (y) introduce God speaking words much like these.
"Saith the holy blessed God, I have sent them chastisements in this world, , "to strengthen their arms for", or that their arms may lay hold upon the world to come.''
Now afflictions may be said to work eternal glory for the saints, not by way of merit, for they are not worthy to be compared with the glory to be revealed; there is no proportion between them; besides, the heavenly kingdom and glory was prepared from the foundation of the world, and is a free grace gift of their heavenly Father; but they work as means of enjoying it, as the word and ordinances do; the Spirit of God makes use of them, as of the other, to work up the saints for that selfsame thing, glory: these are means of trying, exercising, and improving their graces, of weaning their hearts from this world, and drawing out their desires, hope, and expectation of another; they are the way in which believers walk to glory, and which it last issue and terminate in it; glory follows upon them, though it is not for them.
(y) R. Moses Kotsensis Mitzvot Torah, praecept. affirm. 17.
John Wesley
Our light affliction - The beauty and sublimity of St. Paul's expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, and cannot be preserved in any translation or paraphrase, which after all must sink infinitely below the astonishing original.
Robert Jamieson, A. R. Fausset and David Brown
which is but for a moment--"Our PRESENT light (burden of) affliction" (so the Greek; compare Mt 11:30), [ALFORD]. Compare "now for a season . . . in heaviness" (1Pet 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So WAHL. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory."
worketh--rather, "worketh out."
a far more exceeding and--rather, "in a surpassing and still more surpassing manner" [ALFORD]; "more and more exceedingly" [ELLICOTT, TRENCH, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.
4:184:18: Քանզի ո՛չ գիտեմք զերեւելիսս, այլ զաներեւոյթսն. զի երեւելիքս առ ժամանակ մի են, եւ աներեւոյթքն յաւիտենակա՛նք[4031]։[4031] Ոմանք. Ոչ գիտեմք զերեւելիսդ, այլ զաներեւոյթն։
18 քանզի չենք նայում տեսանելի բաներին, այլ՝ անտեսանելիներին, որովհետեւ տեսանելիները ժամանակաւոր են, իսկ անտեսանելիները՝ յաւիտենական:
18 Ուստի մենք երեւցած բաներուն չնայինք, հապա չերեւցածներուն. քանզի երեւցած բաները ժամանակաւոր են, բայց չերեւցածները՝ յաւիտենական։
Քանզի ոչ գիտեմք զերեւելիսս, այլ` զաներեւոյթսն. զի երեւելիքս առ ժամանակ մի են, եւ աներեւոյթքն` յաւիտենականք:

4:18: Քանզի ո՛չ գիտեմք զերեւելիսս, այլ զաներեւոյթսն. զի երեւելիքս առ ժամանակ մի են, եւ աներեւոյթքն յաւիտենակա՛նք[4031]։
[4031] Ոմանք. Ոչ գիտեմք զերեւելիսդ, այլ զաներեւոյթն։
18 քանզի չենք նայում տեսանելի բաներին, այլ՝ անտեսանելիներին, որովհետեւ տեսանելիները ժամանակաւոր են, իսկ անտեսանելիները՝ յաւիտենական:
18 Ուստի մենք երեւցած բաներուն չնայինք, հապա չերեւցածներուն. քանզի երեւցած բաները ժամանակաւոր են, բայց չերեւցածները՝ յաւիտենական։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: когда мы смотрим не на видимое, но на невидимое: ибо видимое временно, а невидимое вечно.
4:18  μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.
4:18. μὴ (lest) σκοπούντων ( of-scouting-unto ) ἡμῶν (of-us) τὰ (to-the-ones) βλεπόμενα ( to-being-viewed ,"ἀλλὰ (other) τὰ (to-the-ones) μὴ (lest) βλεπόμενα , ( to-being-viewed ,"τὰ (the-ones) γὰρ (therefore) βλεπόμενα ( being-viewed ) πρόσκαιρα , ( timed-toward ,"τὰ (the-ones) δὲ (moreover) μὴ (lest) βλεπόμενα ( being-viewed ) αἰώνια . ( aged-belonged )
4:18. non contemplantibus nobis quae videntur sed quae non videntur quae enim videntur temporalia sunt quae autem non videntur aeterna suntWhile we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal.
18. 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.
4:18. And we are contemplating, not the things that are seen, but the things that are unseen. For the things that are seen are temporal, whereas the things that are not seen are eternal.
4:18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.
While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal:

18: когда мы смотрим не на видимое, но на невидимое: ибо видимое временно, а невидимое вечно.
4:18  μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.
4:18. non contemplantibus nobis quae videntur sed quae non videntur quae enim videntur temporalia sunt quae autem non videntur aeterna sunt
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.
4:18. And we are contemplating, not the things that are seen, but the things that are unseen. For the things that are seen are temporal, whereas the things that are not seen are eternal.
4:18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Здесь Ап. разъясняет, что видеть это преимущество будущего прославления дано не всякому. Только особо просветленный взор может видеть невидимое, т. е. то, что ожидает людей в загробной жизни. Тот, кто это может делать, понимает, что все видимое скоро кончается и что вечно только невидимое, т. е. то, что будет в иной жизни.
Adam Clarke: Commentary on the Bible - 1831
4:18: While we look not at the things which are seen - Μη σκοπουντων. While we aim not at the things which are seen; do not make them our object; are not striving to obtain them; for they are not worthy the pursuit of an immortal spirit, because they are seen; they are objects to which the natural eye can reach; and they are προσκαιρα, temporary; they are to have a short duration, and must have an end. But the things which we make our scope and aim are not seen; they are spiritual, and therefore invisible to the eye of the body; and besides, they are αιωνΐα, eternal - things that are permanent; that can have no end; they are things which belong to God; holiness, happiness, and the endless communication and fruition of himself.
But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too." Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.
Albert Barnes: Notes on the Bible - 1834
4:18: While we look ... - Or, rather, we not looking at the things which are seen. The design of this is, to show in what way the afflictions which they endured became in their view light and momentary. It was by looking to the glories of the future world, and thus turning away the attention from the trials and sorrows of this life. If we look directly at our trials; if the mind is fixed wholly on them, and we think of nothing else, they often appear heavy and long. Even comparatively light and brief sufferings will appear to be exceedingly difficult to bear. But if we can turn away the mind from them and contemplate future glory; if we can compare them with eternal blessedness, and feel that they will introduce us to perfect and everlasting happiness, they will appear to be transitory, and will be easily borne. And Paul here has stated the true secret of bearing trials with patience. It is to look at the things which are unseen. To anticipate the glories of the heavenly world. To fix the eye on the eternal happiness which is beyond the grave; and to reflect how short these trials are, compared with the eternal glories of heaven; and how short they will seem to be when we are there.
The things which are seen - The things here below; the things of this life - poverty, want, care, persecution, trial, etc.
The things which are not seen - The glories of heaven, compare Heb 11:1.
The things which are seen are temporal - This refers particularly to the things which they suffered. But it is as true of all things here below. Wealth, pleasure, fame, the three idols which the people of this world adore, are all to endure but for a little time. They will all soon vanish away. So it is with pain, and sorrow, and tears. All that we enjoy, and all that we suffer here, must soon vanish and disappear. The most splendid palace will decay; the most costly pile will moulder to dust; the most magnificent city will fall to ruins; the most exquisite earthly pleasures will soon come to an end; and the most extended possessions can be enjoyed but a little time. So the acutest pain will soon be over; the most lingering disease will soon cease; the evils of the deepest poverty, want, and suffering will soon be passed. There is nothing on which the eye can fix, nothing that the heart can desire here, which will not soon fade away; or, if it survives, it is temporary in regard to us. We must soon leave it to others; and if enjoyed, it will be enjoyed while our bodies are slumbering in the grave, and our souls engaged in the deep solemnities of eternity. How foolish then to make these our portion, and to fix our affections supremely on the things of this life? How foolish also to be very deeply affected by the trials of this life, which at the furthest can be endured but a little longer before we shall be foRev_er beyond their reach!
The things which are not seen are eternal - Everything which pertains to that state beyond the grave:
(1) God is eternal; not to leave us as our earthly friends do.
(2) the Saviour is eternal - to be our everlasting friend.
(3) the companions and friends there are eternal. The angels who are to be our associates, and the spirits of the just with whom we shall live, are to exist foRev_er. The angels never die; and the pious dead shall die no more. There shall be then no separation, no death-bed, no grave, no sad vacancy and loss caused by the removal of a much-loved friend.
(4) the joys of heaven are eternal; There shall be no interruption; no night; no cessation; no end. Heaven and all its joys shall be everlasting; and he who enters there shall have the assurance that those joys shall endure and increase while eternal ages shall roll away.
(5) it may be added, also, that the woes of hell shall be eternal. They are now among the things which to us "are not seen;" and they, as well as the joys of heaven, shall have no end. Sorrow there shall never cease; the soul shall there never die; the body that shall be raised up "to the resurrection of damnation" shall never again expire. And when all these things are contemplated, well might Paul say of the things of this life - the sorrows, trials, privations, and persecutions which he endured, that they were light, and were for a moment." How soon will they pass away; how soon shall we all be engaged amidst the unchanging and eternal realities of the things which are not seen!
Remarks
1. Ministers of the gospel have no cause to faint or to be discouraged, Co2 4:1. Whatever may be the reception of their message, and whatever the trials to which they may be subjected, yet there are abundant sources of consolation and support in the gospel which they preach. They have the consciousness that they preach a system of truth; that they are proclaiming that which God has Rev_ealed; and, if they are faithful, that they have his smiles and approbation. Even, therefore, if people reject, and despise their message, and if they are called to endure many privations and trials, they should not faint. It is enough for them that they proclaim the truth which God loves, and that they meet with his approbation and smiles. Trials will come in the ministry as every where else, but there are also special consolations. There may be much opposition and resistance to the message, but we should not faint or be discouraged. We should do our duty, and commit the result to God.
2. The gospel should be embraced by those to whom it comes, Co2 4:2. If it has their reason and conscience in its favor, then they should embrace it without delay. They are under the most sacred obligation to receive it, and to become decided Christians. Every man is bound, and may be urged to pursue, that course which his conscience approves; and the gospel may thus be pressed on the attention of all to whom it comes.
3. If people wish peace of conscience, they should embrace the gospel, Co2 4:2. They can never find it elsewhere. No man's conscience is at peace from the fact that he does not repent, and love God and obey the gospel. His heart may love sin; but his conscience cannot approve it. That is at peace only in doing the work of God; and that can find self-approbation only when it submits to him, and embraces the gospel of his Son. Then the conscience is at ease. No man ever yet had a troubled conscience from the fact that he had embraced the gospel, and was an humble and decided Christian. Thousands and million have had a troubled conscience from the fact that they have neglected it. No man on a death-bed ever had a troubled conscience because he embraced religion too early in life. Thousands and million have been troubled when they came to die, because they neglected it so long, or rejected it altogether. No man when death approaches has a troubled conscience because he has lived too much devoted to God the Saviour, and been too active as a Christian. But O how many have been troubled then because they have been worldly-minded, and selfish, and vain, and proud? The conscience gives peace just in proportion as we serve God faithfully; nor can all the art of man or Satan give peace to one conscience in the ways of sin, and in the neglect of the soul.
4. Ministers should preach the truth - the simple truth - and nothing but the truth, Co2 4:2. They should make use of no false art, no deception, no trick, no disguise. They should be open, sincere, plain, pure in all their preaching, and in their manner of life. Such was the course of the Saviour; such the course of Paul; and such a course only will God approve and bless.
5. This is a deluded world, Co2 4:4. It is blinded and deceived by him who is here called the "god of this world." Satan rules in the hearts of people; and he rules by deceiving them, and in order to deceive them. Everything which operates to pRev_ent people from embracing the gospel has a tendency to blind the mind. The man who is seeking wealth as his only portion, is blinded and deceived in regard to its value. The man who is pursuing the objects of ambition as his main portion, is deceived in regard to the true value of things. And he, or she, who pursues pleasure as the main business of life, is deceived in regard to the proper value of objects. It is impossible to conceive of a world more deluded than this. We can conceive of a world more sinful, and more miserable, and such is hell; but there is no delusion and deception there. Things are seen as they are; and no one is deceived in regard to his character or prospects there. But here, every impenitent man is deceived and blinded. He is deceived about his own character; about the relative value of objects; about his prospects for eternity; about death, the judgment, heaven, hell. On none of these points has he any right apprehension; and on none is it possible for any human power to break the deep delusion, and to penetrate the darkness of his mind.
6. People are in danger, Co2 4:4. They are under deep delusion, and they tread unconcerned near to ruin. They walk in darkness - blinded by the god of this world, and are very near a precipice, and nothing will rouse them from their condition. It is like children gathering flowers near a deep gulf, when the pursuit of one more flower may carry them too far, and they will fall to rise no more. The delusion rests on every unsanctified mind; and it needs to remain but a little longer, and the soul will be lost. That danger deepens every day and every hour. If it is continued but a little longer it will be broken in upon by the sad realities of death, judgment, and hell. But then it will be too late. The soul will be lost - deluded in the world of probation; sensible of the truth only in the world of despair.
7. Satan will practice every device and art possible to pRev_ent the gospel from shining upon the hearts of people. That light is painful and hateful to his eyes, and he will do all that can be done to pRev_ent its being diffused. Every art which long-tried ingenuity and skill can devise, will be resorted to; every power which he can put forth will be exerted. If he can blind the minds of people, he will do it. If people can be hoodwinked, and gulled, it will be done. If error can be made to spread, and be embraced - error smooth, plausible, cunning - it will be diffused. Ministers will be raised up to preach it; and the press will be employed to accomplish it. If sinners can be deceived, and made to remain at ease in their sins, by novels and seductive poetry; by books false in sentiments, and perverse in morals, the press will be made to groan under the works of fiction. If theaters are necessary to cheat and beguile people, they will be reared; and the song, and the dance, the ball, and the splendid party will alike contribute to divert the attention from the cross of Christ, the worth of the soul, and the importance of a preparation to die. No art has been spared, or will be spared to deceive people; and the world is full of the devices of Satan to hoodwink and blind the perishing, and lead them down to hell.
8. Yet, Satan is not alone to blame for this. He does all he can, and he has consummate skill and art. Yet, let not the deluded sinner take comfort to himself because Satan is the tempter, and because he is deluded. The bitterness of death is not made sweet to a young man because he has been deluded by the arts of the veteran in temptation; and the fires of hell will not burn any the less fiercely because the sinner suffered himself to be deluded, and chose to go there through the ballroom or the theater. The sinner is, after all, voluntary in his delusions. He does, or he might, know the truth. He goes voluntarily to the place of amusement; voluntarily forms the plans of gain and ambition which deceive and ruin the soul; goes voluntarily to the theater, and to the haunts of vice; and chooses this course in the face of many warnings, and remonstrances. Who is to blame if he is lost! Who but himself?
9. Sinners should be entreated to rouse from this delusive and false security. They are now blinded, and deceived. Life is too short and too uncertain to be playing such a game as the sinner does. There are too many realities here to make it proper to pass life amidst deceptions and delusions. Sin is real, and danger is real, and death is real, and eternity is real; and man should rouse from his delusions, and look upon things as they are. Soon he will be on a bed of death, and then he will look over the follies of his life. Soon he will be at the judgment bar, and from that high and awful place look on the past and the future, and see things as they are. But, alas, it will be too late then to repair the errors of a life; and amidst the realities of those scenes, all that he may be able to do, will be to sigh unavailingly that he suffered himself to be deluded, deceived, and destroyed in the only world of probation, by the trifles and baubles which the great deceiver placed before him to beguile him of heaven, and to lead him down to hell!
10. The great purpose of the ministry is to make known in any and every way the Lord Jesus Christ, Co2 4:5. To this, the ministers of the gospel are to devote themselves. It is not to cultivate farms; to engage in traffic; to shine in the social circle; to be distinguished for learning; to become fine scholars; to be profoundly versed in science; or to be distinguished as authors, that they are set apart; but it is in every way possible to make known the Lord Jesus Christ. Whatever other people do, or not do; however the world may choose to be employed, their work is simple and plain, and it is not to cease or be intermitted until death shall close their toils. Neither by the love of ease, of wealth, or pleasure are they to turn aside from their work, or to forsake the vocation to which God has called them.
11. We see the responsibility of the ministry, Co2 4:5. On the ministry devolves the work of making the Saviour known to a dying world. If they will not do it, the world will remain in ignorance of the Redeemer and will perish. If there is one soul to whom they might make known the Saviour, and to whom they do not make him known, that soul will perish, and the responsibility will rest on the minister of the Lord Jesus. And, O how great is this responsibility! And who is sufficient for these things?
12. Ministers of the gospel should submit to any self-denial in order that they may do good. Their Master did; and Paul and the other apostles did. It is sufficient for the disciple that he be as the master; and the ministers of the gospel should regard themselves as set apart to a work of self-denial, and called to a life of toil, like their Lord. Their rest is in heaven, and not on the earth. Their days of leisure and repose are to be found in the skies when their work is done, and not in a world perishing in sin.
13. The ministry is a glorious work, Co2 4:5. What higher honor is there on earth than to make known a Redeemer? What pleasure more exquisite can there be than to speak of pardon to the guilty? What greater comfort than to go to the afflicted and bind up their hearts; to pour the balm of peace into the wounded spirit, and to sustain and cheer the dying? The ministry has its own consolations amidst all its trials; its own honor amidst the contempt and scorn with which it is often viewed by the world.
14. The situation of man would have been dreadful and awful had it not been for the light which is imparted by Revelation, and by the Holy Spirit, Co2 4:6. Man would have ever remained like the dark night before God said, "Let there be light;" and his condition would have been thick darkness, where not a ray of light would have beamed on his benighted way. Some idea of what this was, and would have continued to be, we have now in the pagan world, where thick darkness reigns over nations, though it has been somewhat broken in upon by the dim light which tradition has diffused there.
15. God has power to impart light to the most dark and benighted mind. There is no one to whom he cannot Rev_eal himself and make his truth known, Co2 4:6. With as much ease as he commanded light to shine out of darkness at first can he command the pure light of truth to shine on the minds of people; and on minds most beclouded by sin he can cause the sun of righteousness to shine with healing in his beams.
16. We should implore the enlightening influence of the Spirit of truth, Co2 4:6. If God is the source of light, we should seek it at his hands. Nothing to man is so valuable as the light of truth; nothing of so much worth as the knowledge of the true God; and with the deepest solicitude, and the most fervent prayer, should we seek the enlightening influences of his Spirit, and the guidance of his grace.
17. There is no true knowledge of God except that which shines in the face of Jesus Christ, Co2 4:6. He came to make known the true God. He is the exact image of God. He resembles him in all things. And he who does not love the character of Jesus Christ, therefore, does not love the character of God; he who does not seek to be like Jesus Christ, does not desire to be like God. He who does not bear the image of the Redeemer, does not bear the image of God. To be a moral man merely, therefore, is not to be like God. To be amiable, and honest, merely, is not to be like God. Jesus Christ, the image of God, was more than this. He was religious. He was holy. He was, as a man, a man of prayer, and filled with the love of God, and was always submissive to his holy will. He sought his honor and glory: and he made it the great purpose of his life and death to make known his existence, perfections, and name. To imitate him in this is to have the knowledge of the glory of God; and no man is like God who does not bear the image of the Redeemer. No man is like God, therefore, who is not a Christian. Of course, no man can be prepared for heaven who is not a friend and follower of Jesus Christ.
18. God designs to secure the promotion of his own glory in the manner in which religion is spread in the world, Co2 4:7. For this purpose, and with this view, he did not commit it to angels, nor has he employed people of rank, or wealth, or profound scientific attainments to be the chief instruments in its propagation. He has committed it to frail, mortal people; and often to people of humble rank, and even humble attainments - except attainments in piety. In fitting them for their work his grace is manifest; and in all the success which attends their labors it is apparent that it is by the mere grace and mercy of God that it is done.
19. We see what our religion has cost, Co2 4:8-9. Its extension in the world has been everywhere connected with sufferings, and toil, and tears. It began in the labors, sorrows, self-denials, persecutions, and dying agonies of the Son of God; and to introduce it to the world cost his life. It was spread by the toils, and sacrifices, and sufferings of the apostles. It was kept up by the dying groans of martyrs. It has been preserved and extended on earth by the labors and prayers of the Reformers, and amidst scenes of persecution everywhere, and it is now extending through the earth by the sacrifices of those who are willing to leave country and home; to cross oceans and deserts; and to encounter the perils of barbarous climes, that they may make it known to distant lands. If estimated by what it has cost, assuredly no religion, no blessing is so valuable as Christianity. It is above all human valuation: and it should be a matter of unfeigned thankfulness to us that God has been pleased to raise up people who have been willing to suffer so much that it might be perpetuated and extended on the earth; and we should be willing also to imitate their example, and deny ourselves, that we may make its inestimable blessings known to those who are now destitute. To us, it is worth all it has cost - all the blood of apostles and martyrs; to others, also, it would be worth all that it would cost to send it to them. How can we better express our sense of its worth, and our gratitude to the dying Redeemer, and our veneration for the memory of self-denying apostles and martyrs, than by endeavoring to diffuse the religion for which they died all over the world?
20. We have in this chapter an illustration of the sustaining power of religion in trials, Co2 4:8-9. The friends of Christianity have been called to endure every form of suffering. Poverty, want, tears, stripes, imprisonments, and deaths have been their portion. They have suffered under every form of torture which people could inflict on them. And yet the power of religion has never failed them. It has been amply tried; and has shown itself able to sustain them always, and to enable them always to triumph. Though troubled, they have not been so close pressed that they had no room to turn; though perplexed, they have not been without some resource; though persecuted by people, they have not been forsaken by God; though thrown down in the conflict, yet they have recovered strength, and been prepared to renew the strife, and to engage in new contentions with the foes of God. Who can estimate the value of a religion like this? Who does not see that it is adapted to man in a state of trial, and that it furnishes him with just what he needs in this world?
21. Christianity will live, Co2 4:8-9. Nothing can destroy it. All the power that could be brought to bear on it to blot it from the earth has been tried, and yet it survives. No new attempt to destroy it can pRev_ail; and it is now settled that this religion is to live to the end of time. It has cost much to obtain this demonstration; but it is worth all it has cost, and the sufferings of apostles and martyrs, therefore, have not been for nothing.
22. Christians should be willing to endure anything in order that they may become like Christ on earth, and be like him in heaven, Co2 4:10. It is worth all their efforts, and all their self-denials. It is the grand object before us; and we should deem no sufferings too severe, no self-denial or sacrifice too great, if we may become like him here below, and may live with him above, Co2 4:10-11.
23. In order to animate us in the work to which God has called us; to encourage us in our trials; and to prompt us to a faithful discharge of our duties, especially those who like Paul are called to preach the gospel, we should have, like him, the following views and feelings - views and feelings adapted to sustain us in all our trials, and to uphold us in all the conflicts of life:
(1) A firm and unwavering belief of the truth of the religion which we profess, and of the truth which we make known to others, Co2 4:12. No man can preach successfully, and no man can do much good, whose mind is vacillating and hesitating; who is filled with doubts, and who goes timidly to work, or who declares that of which he has no practical acquaintance, and no deep-felt conviction, and who knows not whereof he affirms. A man to do good must have a faith which never wavers; a conviction of truth which is constant; a belief settled like the everlasting hills, which nothing can shake or overturn. With such a conviction of the truth of Christianity, and of the great doctrines which it inculcates, he cannot but speak of it, and make known his convictions. He that believes that people are in fact in danger of hell, will tell them of it; he that believes there is an awful bar of judgment, will tell them of it; he that believes that the Son of God became incarnate and died for people, will tell them of it; he that believes that there is a heaven, will invite them to it. And one reason why professing Christians are so reluctant to speak of these things, is, that they have no very settled and definite conviction of their truth, and no correct view of their relative importance.
(2) we should have a firm assurance that God has raised up the Lord Jesus, and that we also shall be raised from the dead, Co2 4:14. The hope and expectation of the resurrection of the dead was one of the sustaining principles which upheld Paul in his labors, and to attain to this was one of the grand objects of his life, Act 23:6; Phi 3:11. Under the influence of this hope and expectation, he was willing to encounter any danger, and to endure any trial. The prospect of being raised up to eternal life and glory was all that was needful to make trials welcome, and to uphold him in the midst of privations and toils. And so we, if we are assured of this great truth, shall welcome trial also, and shall be able to endure afflictions and persecutions. They will soon be ended, and the eternal glory in the morning of the resurrection shall be more than a compensation for all that we shall endure in this life.
(3) we should have a sincere desire to promote the glory of God, and to bring as many as possible to join in his praise, and to celebrate his saving mercy, Co2 4:15. It was this which sustained and animated Paul; and a man who has this as the leading objector his life, and his great purpose and aim, will be willing to endure much trial, to suffer much persecution, and to encounter many dangers. No object is so noble as that of endeavoring to promote the divine glory; and he who is influenced by that will care little how many sufferings he is called to endure in this life.
24. Christians should have such a belief of the truth of their religion as to be willing to speak of it at all times, and in all places, Co2 4:13. If we have such a belief we shall be willing to speak of it. We cannot help it. We shall so see its value. and so love it, and our hearts will be so full of it, and we shall see so much the danger of our fellow-men, that we shall be instinctively prompted to go to them and warn them of their danger, and tell them of the glories of the Redeemer.
25. Christians may expect to be supported and comforted in the trials and toils of life, Co2 4:16. The "outward man" will indeed perish and decay. The body will become feeble, weary, jaded, decayed, decrepit. It will be filled with pain, and will languish under disease, and will endure the mortal agony, and will be corrupted in the tomb. But the "inward man" will be renewed. The faith will be invigorated, the hope become stronger, the intellect brighter, the heart better, the whole soul be more like God. While the body, therefore, the less important part, decays and dies, the immortal part shall live and ripen for glory. Of what consequence is it, therefore, how soon or how much the body decays; or when, and where, and how it dies? Let the immortal part be preserved, let that live, and all is well. And while this is done, we should not, we shall not "faint." We shall be sustained; and shall find the consolations of religion to be suited to all our needs, and adapted to all the necessities of our condition as weak, and frail, and dying creatures.
26. We learn from this chapter how to bear affliction in a proper manner, Co2 4:17-18. It is by looking at eternity and comparing our trials with the eternal weight of glory that awaits us. In themselves afflictions often seem heavy and long. Human nature is often ready to sink under them. The powers of the body fail, and the mortal frame is crushed. The day seems long while we suffer; and the night seems often to be almost endless, Deu 28:67. But compared with eternity how short are all these trials! Compared with the weight of glory which awaits the believer, what a trifle are the severest sufferings of this life. Soon the ransomed spirit will be released, and will be admitted to the full fruition of the joys of the world above. In that world all these sorrows will seem like the sufferings of childhood, that we have now almost forgotten, and that now seem to us like trifles.
27. We should not look to the things which are seen as our portion, Co2 4:17-18. They are light in their character, and are soon to fade away. Our great interests are beyond the grave. There all is weighty, and momentous, and eternal. Whatever great interests we have are there. Eternity is stamped upon all the joys and all the sorrows which are beyond this life. here all is temporary, changing, decaying, dying. There all is fixed, settled, unchanging, immortal. It becomes us then as rational creatures to look to that world, to act with reference to it, to feel and act as if we felt that all our interests were there. Were this life all, everything in relation to us would be trifling. But when we remember that there is an eternity; that we are near it; and that our conduct here is to determine our character and destiny there, life becomes invested with infinite importance. Who can estimate the magnitude of the interests at stake? Who can appreciate aright the importance of every step we take, and every plan we form?
28. All here below is temporary, decaying, dying; Co2 4:17-18. Afflictions are temporary. They are but for a moment, and will soon be passed away. Our sorrows here will soon be ended. The last sigh on earth will soon be heaved; the last tear will have fallen on the cheek; the last pain will have shot across the seat of life! The last pangs of parting with a beloved friend will soon have been endured; and the last step which we are to take in "the valley of the shadow of death," will soon have been trod. And in like manner we shall soon have tasted the last cup of earthly joy. All our comforts here below will soon pass from us. Our friends will die. Our sources of happiness will be dried up. Our health will fail, and darkness will come over our eyes, and we shall go down to the dead. All our property must be left, and all our honors be parted with foRev_er. In a little time - O, how brief! we shall have gone from all these, and shall be engaged in the deep and awful solemnities of the unchanging world. How vain and foolish, therefore, the attachment to earthly objects! How important to secure an interest in that future inheritance which shall never fade away!
29. Let it not be inferred, however, that all affliction shall be light, and for a moment, or that all earthly trial shall of course work out a far more exceeding and eternal weight of glory. There are sorrows beyond the grave compared with which the most heavy and most protracted woes this side 'the tomb, are "light," and are "but for a moment." And there are sorrows in this life, deep and prolonged afflictions - which by no means tend to prepare the soul for the "far more exceeding and eternal weight of glory." Such are those afflictions where there is no submission to the will of God; where there is complaining, repining, impatience, and increased rebellion; where there is no looking to God for comfort, and no contemplation of eternal glory. Such are those afflictions where people look to philosophy, or to earthly friends to comfort them; or where they plunge deeper into the business, the gaiety, or the vices of the world, to drown their sorrows and to obliterate the sense of their calamities. This is "the sorrow of the world, which worketh death," Co2 7:10. In afflictions, therefore, it should be to us a matter of deep and anxious solicitude to know whether we have the right feelings, and whether we are seeking the right sources of consolation. And in such seasons it shall be the subject of our deep and earnest prayer to God that our trials may, by his grace, be made to work out for us "a far more exceeding and eternal weight of glory." All are afflicted; all suffer in various ways; and all may find these trials terminate in eternal blessedness beyond the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: we: Co2 5:7; Rom 8:24, Rom 8:25; Heb 11:1, Heb 11:25-27, Heb 12:2, Heb 12:3
for: Mat 25:46; Lev 16:25, Lev 16:26; Th2 2:16; Jo1 2:16, Jo1 2:17, Jo1 2:25
John Gill
While we look not at the things which are seen,.... These are the things of this world, such as riches, honours, pleasures, profits, &c. which are visible to, and strike the senses of a natural man, and are temporal, endure but for a time, are transitory, fleeting, and quickly gone. To "look" at these things is to desire them, set the affections on them, and to make the enjoyment of them a man's chief scope and aim; and when this is the case, afflictions cannot be said to work for such, or to work them for an eternal weight of glory; but when believers have their eyes and hearts taken off of these things, they either look not at them, or with contempt upon them; "while", and when they are in such frames of soul, afflictions are operating for their future good. Or by these things that are seen may be meant afflictions themselves, the cross, with all that belongs to it; which also are discernible by the outward senses, and are but for a time. Now a believer is not to stand looking and poring upon his afflictions; for while he does so, they work impatience, murmurings, repinings, unbelief, &c. but when and while he looks off of these to Christ, and to what he has done and suffered, and to the glories of another world, and to the recompense of reward, he not only finds himself supported under his present afflictions, which he does not so overlook as to despise; but he also finds his heart seeking after, and his affections set upon, and his faith, hope, and expectation raised in the views of things above, where Christ is: and so he is kept looking
at the things which are not seen; by the corporeal eye, nor by the eye of carnal sense and reason; only by the eye of faith, which is "the substance of things hoped for, and the evidence of things not seen": and these things, the joys and glories of heaven, "are eternal"; will last for ever, will never end; all which is great encouragement to faith and patience under the present afflictive dispensations of Providence.
John Wesley
The things that are seen - Men, money, things of earth. The things that are not seen - God, grace, heaven.
Robert Jamieson, A. R. Fausset and David Brown
look not at--as our aim.
things . . . seen--"earthly things" (Phil 3:19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former [CHRYSOSTOM].
things . . . not seen--not "the invisible things" of Rom 1:20, but the things which, though not seen now, shall be so hereafter.
temporal--rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."