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This chapter 2 Corinthians 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 2 Corinthians 3:9, and of the Spirit 2 Corinthians 3:8, and was a ministration where they were permitted to look upon the unveiled and unclouded glories of God, 2 Corinthians 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, 2 Corinthians 4:1-2.

2. That if any persons were lost, it was not the fault of the gospel, 2 Corinthians 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 revealer and source of all this glory. 2 Corinthians 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, 2 Corinthians 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 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 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, 2 Corinthians 4:16; they had inward strength given them every day, though the outward man perished 2 Corinthians 4:16; they knew that the result of this would be an eternal weight of glory 2 Corinthians 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, 2 Corinthians 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.

Therefore - Διὰ τοῦτο Dia touto. On account of this. That is, because the light of the gospel is so clear; because it reveals so glorious truths, and all obscurity is taken away, and we are permitted to behold as in a mirror the glory of the Lord, 2 Corinthians 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 2 Corinthians 3:6; which is the ministry by which the Holy Spirit acts on the hearts of people 2 Corinthians 3:8; which is the ministry of that system by which people are justified 2 Corinthians 3:9; and which is the ministry of a system so pure and unclouded, 2 Corinthians 3:9-11, 2 Corinthians 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 prevent 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, 1 Timothy 1:13. Nothing will more effectually humble a minister, and prevent 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 2 Corinthians 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.

But have renounced - (ἀπειπάμεθα apeipametha from ἀπὸ apo and εἶπον eipon). The word means properly to speak out or off; to refuse or deny; to interdict or forbid. Here it means, to renounce, or disown; to spurn, or scorn with aversion. It occurs no where else in the New Testament; and the sense here is, that the apostles had such a view of the truth of religion, and the glory of the Christian scheme 2 Corinthians 3:13-18, as to lead them to discard everything that was disguised, and artful, and crafty; everything like deceit and fraud. The religions of the pagan were made up mainly of trick, and were supported by deception practiced on the ignorant, and on the mass of people. Paul says, that he and his fellow-laborers had such views of the truth, and glory, and holiness of the Christian scheme, as to lead them solemnly to abjure and abhor all such dishonest tricks and devices. Truth never needs such arts; and no cause will long succeed by mere trick and cunning.

The hidden things of dishonesty - Margin, "shame." The Greek word most commonly means shame, or disgrace. The hidden things of shame here mean disgraceful conduct; clandestine and secret arts, which were in themselves shameful and disgraceful. They denote all "underhanded" dealings; all dishonest artifices and plans, such as were common among the pagan, and such probably as the false teachers adopted in the propagation of their opinions at Corinth. The expression here does not imply that the apostles ever had anything to do with such arts; but that they solemnly abjured and abhorred them. Religion is open, plain, straightforward. It has no alliance with cunning, and trick, and artifice. It should be defended openly; stated clearly; and urged with steady argument. It is a work of light, and not of darkness.

Not walking in craftiness - Not acting craftily; not behaving in a crafty manner. The word used here πανουργία (panourgia from πᾶν pan, "all," ἔργον ergon, "work," that is, doing every thing, or capable of doing anything) denotes shrewdness, cunning, and craft. This was common; and this was probably practiced by the false teachers in Corinth. With this Paul says he had nothing to do. He did not adopt a course of carnal wisdom and policy (note, 2 Corinthians 1:12); he did not attempt to impose upon them, or to deceive them; or to make his way by subtile and deceitful arts. True religion can never be advanced by trick and craftiness.

Nor handling the word of God deceitfully - (δολοῦντες dolountes). Not falsifying; or deceitfully corrupting or disguising the truth of God, The phrase seems to be synonymous with that used in 2 Corinthians 2:17, and rendered "corrupt the word of God;" see the note on that verse. It properly means to falsify, adulterate, corrupt, by Jewish traditions, etc. (Robinson, Bloomfield, Doddridge, etc.); or it may mean, as in our translation, to handle in a deceitful manner; to make use of trick and art in propagating and defending it. Tyndale renders it: "neither corrupt we the Word of God."

But by manifestation of the truth - By making the truth manifest; that is, by a simple exhibition of the truth. By stating it just as it is, in an undisguised and open manner. Not by adulterating it with foreign mixtures; not by mingling it with philosophy, or traditions; not by blunting its edge, or concealing anything, or explaining it away; but by an open, plain, straightforward exhibition of it as it is in Jesus. Preaching should consist in a simple exhibition of the truth. There is no deceit in the gospel itself; and there should be none in the manner of exhibiting it. It should consist of a simple statement of things as they are. The whole design of preaching is, to make known the truth. And this is done in an effectual manner only when it is simple, open, undisguised, without craft, and without deceit.

Commending ourselves to every man's conscience - That is, so speaking the truth that every man's conscience shall approve it "as" true; every man shall see it to be true, and to be in accordance with what he knows to be right. Conscience is that faculty of the mind which distinguishes between right and wrong, and which prompts us to choose the former and avoid the latter; John 8:9; Romans 2:15 note; 1 Corinthians 10:25, 1 Corinthians 10:27-29 notes; 2 Corinthians 1:12 note. It is implied here:

(1) That a course of life, and a manner of preaching that shall be free from dishonesty, and art, and trick, will be such as the consciences of people will approve. Paul sought such a course of life as should accord with their sense of "right," and thus serve to commend the gospel to them.

(2) that the gospel may be so preached as to be seen by men to be true; so as to be approved as right; and so that every man's conscience shall bear testimony to its truth. People do not "love" it, but they may see that it is "true;" they may hate it, but they may see that the truth which condemns their practices is from heaven. This is an exceedingly important principle in regard to preaching, and vastly momentous in its bearing on the views which ministers should have of their own work. The gospel is reasonable. It may be seen to be true by every man to whom it is preached. And it should be the aim of every preacher so to preach it, as to enlist the consciences of his hearers in his layout. And it is a very material fact that when so preached the conscience and reason of every man is in its favor, and they know that it is true even when it pronounces their own condemnation, and denounces their own sins. This passage proves, therefore, the following things:

(1) That the gospel may be so preached as to be seen to be true by all people. People are capable of seeing the truth, and even when they do not love it; they can perceive that it has demonstration that it is from God. It is a system so reasonable; so well established by evidence; so fortified by miracles, and the fulfillment of prophecies; so pure in its nature; so well-adapted to man; so suited to his condition, and so well designed to make him better; and so happy in its influence on society, that people may be led to see that it is true. And this I take to be the case with almost all those people who habitually attend on the preaching of the gospel. Infidels do not often visit the sanctuary; and when they are in the habit of doing it, it is a fact that they gradually come to the conviction that the Christian religion is true. It is rare to find professed infidels in our places of worship; and the great mass of those who attend on the preaching of the gospel may be set down as speculative believers in the truth of Christianity.

(2) the consciences of people are on the side of truth, and the gospel may be so preached as to enlist their consciences in its favor. Conscience prompts to do right, and condemns us if we do wrong. It can never be made to approve of wrong, never to give a man peace if he does that which he knows to be evil. By no art or device; by no system of laws, or bad government; by no training or discipline, can it be made the advocate of sin. In all lands, at all times, and in all circumstances, it prompts a man to do what is right, and condemns him if he does wrong. It may be silenced for a time; it may be "seared as with a hot iron," and for a time be insensible, but if it speak at all, it speaks to prompt a man to do what he believes to be right, and condemns him if he does that which is wrong. The consciences of people are on the side of the gospel; and it is only their hearts which are opposed to it. Their consciences are in favor of the gospel in the following, among other respects:

(a) They approve of it as a just, pure, holy, and reasonable system; as in accordance with what they feel to be right; as recommending that which ought to be done, and forbidding that which ought not to be done.

(b) In its special requirements on themselves. Their consciences tell them that they ought to love God with all the heart; to repent of their sins; to trust in that Saviour who died for them; and to lead a life of prayer and of devotedness to the service of God; that they ought to be sincere and humble Christians, and prepare to meet God in peace.

(c) Their consciences approve the truth that condemns them. No matter how strict it may seem to be; no matter how loud its denunciation against their sins; no matter how much the gospel may condemn their pride, avarice, sensuality, levity, dishonesty, fraud, intemperance, profaneness, biasphemy, or their neglect of their soul, yet their consciences approve of it as right, and proclaim that these things ought to be condemned, and ought to be abandoned. The heart may love them, but the conscience cannot be made to approve them. And the minister of the gospel may "always" approach his people, or an individual man, with the assurance that however much they may "love" the ways of sin, yet that he has their consciences in his favor, and that in urging the claims of God on them, their "consciences" will always coincide with his appeals.

(3) the "way" in which a minister is to commend himself to the consciences of people, is that which was pursued by Paul. He must:

(a) Have a clear and unwavering conviction of the truth himself. On this subject he should have no doubt. He should be able to look on it as on a burnished mirror (note, 2 Corinthians 3:18); and to see its glory as with open face.

(b) It should be by the simple statement of the truth of the gospel. Not by preaching philosophy, or metaphysics, or the traditions of man, or the sentiments of theologians, but the simple truths of the gospel of Jesus Christ. People may be made to see that these are truths, and God will take care that the reason and consciences of people shall be in their favor.

(c) By the absence of all trick and cunning, and disguised and subtle arts. The gospel has nothing of these in itself, and it will never approve of them, nor will God bless them. A minister of Jesus should be frank, open, undisguised, and candid. He should make a sober and elevated appeal to the reason and conscience of man. The gospel is not "a cunningly devised fable;" it has no trick in itself, and the ministers of religion should solemnly abjure all the hidden things of dishonesty.

In the sight of God - As in the immediate presence of God. We act as if we felt that His eye was upon us; and this consideration serves to keep us from the hidden things of dishonesty, and from improper arts in spreading the true religion; see the note on 2 Corinthians 2:17.

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, Romans 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, 2 Corinthians 3:13. He had hid, or concealed his face, as emblematic of the nature of his institutions (note, 2 Corinthians 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, 2 Corinthians 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.

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 John 12:31, he is called "the prince of this world." In Ephesians 2:2, he is called "the prince of the power of the air." And in Ephesians 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 1 Corinthians 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; 1 Corinthians 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 2 Corinthians 2:13 note; Matthew 23:16-17, Matthew 23:26 notes; Luke 4:18 note; John 9:39; John 12:40 notes; Romans 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 prevailed - 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 prevent 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 prevent 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 preventing 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 prevent 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 Colossians 1:15; and Hebrews 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.

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 previous 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; 2 Corinthians 2:17; 2 Corinthians 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, Matthew 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 Mark 11:3; John 20:25; and when it stands by itself in the New Testament, it denotes the Lord Jesus (note, Acts 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; Psalm 2:6; Isaiah 9:6-7; Matthew 28:18; John 17:2; Ephesians 1:20; Hebrews 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 Psalm 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.

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, 2 Corinthians 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 ... - Genesis 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 eipōn) "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, John 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 prevailed before God commanded the light to shine. Indeed, the darkness which prevailed 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," John 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 1 John 2:20; 1 Corinthians 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 reverse 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 revealed truth. Nor does the Spirit of God now give or reveal 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, 1 Corinthians 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 phōtismon) 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 2 Corinthians 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 prosōpon) may mean either face or person; see the note, 2 Corinthians 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." Hebrews 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 John 1:3; Colossians 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; Isaiah 9:6; Revelation 1:8, Revelation 1:18. If it be the prerogative of God to be the creator, he was also the creator John 1:3; if to be omniscient, he was omniscient Matthew 11:27; Luke 10:22; if to be omnipresent, he is omnipresent Matthew 18:20; if to be almighty, he was almighty Isaiah 9:6; if to raise the dead, to give life, he did it (John 5:21; John 12:43-44; if to still waves and tempests, he did it Mark 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.

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 previous 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, 2 Corinthians 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Matthew 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, Luke 8:16; John 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 Romans 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 2 Timothy 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 revivals shall attend him wherever 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.