Chapter Four

Comment about the Apostle’s activity (1–6). The greatness of the Apostle’s ministry and his grievous external circumstances (7–12). Reconciliation of this contradiction (13–18).

2 Cor 4:1-6. Paul’s enemies said about the Apostle that he was faint-hearted, that he could only act through cunning, that he distorted the Word of God, that he did not complete his explanations about the essence of his Gospel. In short, the Apostle was considered some sort of visionary who preaches not the true Gospel, but what appeared to him in his imagination. The Apostle vehemently refutes all these accusations and says that, on the contrary, his opponents—the Judaisers—are blinded by the prince of this age to such a degree that they do not see truth at all.

2 Corinthians 4:1. Therefore, having such a ministry by the mercy of God, we do not lose heart; “Having such a ministry,” that is, working toward the attainment by Christians of freedom and glorification, of which the Apostle spoke in verses 17-18 of the third chapter. “Do not lose heart,” that is, do not lose courage as we encounter various difficulties on our path.

2 Corinthians 4:2. but renouncing the hidden shameful things, not resorting to cunning and not distorting the word of God, but revealing truth, we commend ourselves to the conscience of every person before God. By the distortion of God’s word the Judaising opponents of the Apostle understood the incorrect, in their opinion, interpretation of the Old Testament, and above all of the law of Moses.

2 Corinthians 4:3. But if our gospel is veiled, it is veiled to those who are perishing, Paul’s opponents said that he intentionally did not reveal the consequences to which his Gospel leads, namely that he did not point out that his teaching encourages, as they claimed, all moral corruption. The Apostle answers that only people who have already entered the straight path leading to destruction can make such accusations against him.

2 Corinthians 4:4. for the unbelieving, the god of this age has blinded the minds, so that for them the light of the gospel of the glory of Christ, who is the image of the invisible God, has not shone forth. “The god of this age,” that is, Satan (cf. John 8:44). “So that for them... has not shone forth,” that is, so that they are not in a position to receive and appropriate the bright truth of the Gospel. “Of the glory of Christ”—of the greatness of the exalted Christ in heaven (cf. 2 Cor 3:18), which the preachers of the Gospel spoke about. “Who is the image of the invisible God.” Christ in the state of His glorification is fully in the image of God and in an equal position with God (Phil 2:6). Therefore He in His glorified body appears as the visible image of the invisible God (cf. Col 1:15; Heb 1:3). Although even in the state of His humiliation He also had divine glory as the bearer of divine “grace and truth” (John 1:14) and made it known in His miracles (John 2:11), nevertheless the manifestation of this glory was limited by the state of humiliation in which Christ was before His resurrection.

2 Corinthians 4:5. For we preach not ourselves, but Christ Jesus the Lord; and we are servants of yours for Jesus’ sake, Paul’s opponents pointed out that he did not know the Lord Jesus Christ and therefore his preaching about Christ did not correspond to reality. They wanted to say by this that he was trying to exalt himself. The Apostle counters that it is not himself but only the Lord Jesus Christ that he wishes to exalt. There is nothing selfish in his preaching—he is far from any self-glorification. On the contrary, he is a servant to believers for Christ’s sake to fulfill His will.

2 Corinthians 4:6. because God, who commanded light to shine out of darkness, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Indeed, who called the Apostle to preach? God Himself, the Almighty Creator of the original light, sent the new light to the Apostle as well. Here the Apostle apparently makes an allusion to the vision that came to him at his calling on the road to Damascus (cf. Gal 1:15) and contrasts himself with his opponents—the Judaisers. They are under the action of Satan (verse 4), he is under the action of God: they are in blindness, but he clearly sees all in the light of Christ. “The glory of God in the face of Jesus Christ”—more correctly: on the face of Jesus Christ. Thus, the Apostle here asserts that God gave him to know or see the face of Christ, radiant with divine glory. This is why he called Christ (verse 4) the image of the invisible God. Christ appeared to him in glory, in a glorified state, and in this case showed Himself as the true image of God. 2 Cor 4:7-12. After depicting his apostolic greatness, Paul begins to speak about the striking contradiction to this greatness in his external humiliated position, and first of all speaks about the purpose for which God permitted this regarding His faithful servant.

2 Corinthians 4:7. But we have this treasure in earthen vessels, so that the surpassing power may be of God and not of us. “This treasure,” that is, inner greatness. “We,” that is, Apostle Paul. “In earthen vessels,” that is, in the body, which in external appearance was weak and fragile. And the entire appearance of Apostle Paul did not distinguish itself in impressiveness (cf. 2 Cor 12:7 and following; Gal 6:14). “So that the surpassing power”—that is, the constant energy with which Paul accomplished his ministry. “May be of God and not of us.” The whole world must know that this spiritual energy comes from God, not from Paul.

2 Corinthians 4:8. We are troubled on every side, yet not crushed; we are perplexed, but not in despair; 2 Corinthians 4:9. we are persecuted, but not abandoned; we are struck down, but not destroyed. But since this power which Paul possesses is from God, it can never be overwhelmed; no persecutions can overcome it.

2 Corinthians 4:10. We always carry about in the body the dying of the Lord Jesus, so that the life of Jesus may also be revealed in our body. The Apostle says elsewhere that Christ dwells in him—spiritually (Gal 2:20). Here he asserts that he also carries in his body the sufferings and death of Christ, as if continuing them: to such a degree is the Apostle penetrated with a sense of unity with Christ! On the other hand, in the Apostle the “life of Jesus,” that is, the power which Christ possesses in the state of His glorification, is also manifested. This power is evident in the deeds which the Apostle accomplished in the course of his apostolic ministry.

2 Corinthians 4:11. For we who live are always delivered to death for Jesus’ sake, so that the life of Jesus may also be revealed in our mortal flesh, The Apostle repeats the thought of verse 10, clarifying its first half and intensifying the second. The intensification consists in that instead of the expression “body” the Apostle uses the expression “mortal flesh.” In this sinful, death-subject flesh, the great and unconquerable power of Christ, the power of the life of Jesus, is manifested: so great is this power!

2 Corinthians 4:12. so that death is working in us, but life in you. From death, or from the physical sufferings that bring Paul to death, comes life—certainly spiritual life—for the Church as a community of believers. His self-sacrifice brings new strength to the believers for living. 2 Cor 4:13-18. Such a contradiction between his inner greatness and external humiliation does not, however, trouble the Apostle. He trusts in the glorification that awaits him in the future together with Christ, and therefore relates calmly to his sufferings.

2 Corinthians 4:13. But, having the same spirit of faith as it is written: “I believed, and therefore I spoke,” we also believe and therefore also speak, The Apostle has the same “spirit of faith” as the Corinthians have, that is, the Holy Spirit, which is given to every believer at the reception of baptism (cf. Gal 3:1 and following), when a person confesses and expresses faith in Christ. And faith is certainly in the Apostle too (the Apostle speaks this in an ironic tone to shame the Corinthians who were overly proud of their Christian state—1 Cor 4:7-8). Using the words of psalm 115 (according to the Septuagint translation), the Apostle points to his preaching, which was the result of his firm faith. He believed in Christ—and therefore could not be silent but constantly spoke of Him.

2 Corinthians 4:14. knowing that the One who raised the Lord Jesus will also raise us through Jesus and place us with you before Himself. But why did the Apostle say that he has the Holy Spirit? By this he wants to show how well-founded his hope is for future glorification. This Spirit is a pledge of this glorification (cf. 2 Cor 1:22). As for the glorification itself, the Apostle attributes it to God, who will call to Himself not only the Corinthians (again irony), but Paul together with them. Regarding the expression “the One who raised the Lord” see Rom 8:10-11.

2 Corinthians 4:15. For all things are for your sake, so that grace, being multiplied through the many, may cause thanksgiving to abound to the glory of God. If the external circumstances of the Apostle are presently very unfavorable, the Corinthians should not be troubled by this: after all, the Lord permits this for their own wellbeing. The Corinthians will see how great is the grace of God, manifested in the deeds of the Apostle, so insignificant in external appearance, and this will compel them with greater feeling of gratitude to glorify God. This remark, however, does not stand in direct connection with the flow of thoughts, and further the Apostle turns again to speaking of his confidence in future glorification.

2 Corinthians 4:16. Therefore we do not lose heart, but though our outer self is wasting away, our inner self is being renewed day by day. According to the Russian translation, a concessive clause appears here. But more correctly one should see here a relationship of cause and effect. One should translate not “if... even” (that is, although), but “because” or “inasmuch as.” The Apostle is convinced that our body in its present state does not give scope for the activity of the human spirit (cf. 1 Cor 15:44), and says because the gradual weakening and destruction of the body gives the spirit the opportunity to manifest itself with greater power. There is certainly a basis here for ascetic labors, for fasting and self-control, which by exhausting the strength of the body and its crude impulses, gives more scope for spiritual activity, for the contemplative life. Nevertheless, Bishop Theophan quite rightly remarks that this “wasting away,” that is, ascetic labor of the outer self, renews the inner self not unconditionally, but under the condition of grace, faith, and life according to faith.

2 Corinthians 4:17. For our present light suffering is producing for us an eternal weight of glory beyond all measure, The original text presents the thought that if future glorification were placed on one scale of a balance, it would outweigh the small, on the whole, sufferings of this life placed on the other scale. Compare 1 Pet 1:6-7.

2 Corinthians 4:18. while we look not at things which are seen, but at things which are not seen; for things which are seen are temporary, but things which are not seen are eternal. Here the Apostle explains that seeing this advantage of future glorification is not given to everyone. Only a specially enlightened gaze can see the “unseen,” that is, what awaits people in the life beyond the grave. The one who can do this understands that all that is visible soon ends and that only the unseen is eternal, that is, what will be in the other life. * * * Ps 115:1.