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2 Corinthians Capítulo 4
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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 (2Co 4:1), their sincerity is vouched (2Co 4:2), an objection is obviated (2Co 4:3,4), and their integrity proved, 2Co 4:5-7. II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (2Co 4:8-12), and what it was that kept them from sinking and fainting under them, 2Co 4:13-18.
1-7
Constancy and Sincerity of the Apostles; The Apostle's Integrity (57 AD)
简体中文
使徒的恒忍与真诚；使徒的正直 (公元57年)
¹ 我们既然蒙怜悯，受了这职分，就不丧胆。
² 乃将那些暗昧可耻的事弃绝了；不行诡诈，不谬讲 神的道理；只将真理表明出来，好在 神面前把自己荐与各人的良心。
³ 如果我们的福音蒙蔽，就是蒙蔽在灭亡的人身上。
⁴ 此等不信之人被这世界的神弄瞎了心眼，不叫基督荣耀福音的光照着他们；基督本是 神的像。
⁵ 我们原不是传自己，乃是传基督耶稣为主，并且自己因耶稣作你们的仆人。
⁶ 那吩咐光从黑暗里照出来的 神，已经照在我们心里，叫我们得知 神荣耀的光显在耶稣基督的面上。
⁷ 我们有这宝贝放在瓦器里，要显明这莫大的能力是出于 神，不是出于我们。
使徒在前一章里，因着所事奉之福音的卓越与荣耀而*「高举他的职分」；如今在本章，他有意为他们的职事辩护，驳斥假教师的控告——这些假教师指责他们是诡诈的工人，或因他们的受苦而煽动人心反对他们。因此他告诉他们，他们是怎样相信的，又怎样表明他们作为福音使者对职分的看重。他们并未因骄傲而自高，反倒被激励更加殷勤：「我们既然受了这职分」*——既如此被分别、得尊荣——我们却不摆架子，也不放纵懈怠，反被激发要更好地尽我们的本分。
一、这里概括地提到两件事——他们在工作与劳苦中的恒忍和真诚，其中请注意：1. 他们在工作中的恒忍与坚忍被宣告出来：「我们不丧胆」（林后 4:1）——不在工作的艰难下丧胆，也不放下我们的劳苦。他们的坚定乃是出于 神的怜悯。他们从同一怜悯和恩惠中领受了使徒的职分（罗 1:5），也从这怜悯领受了在职务中坚忍的力量。注意，蒙召作圣徒，尤其是*「以我有忠心，派我服事」（提前 1:12），是极大的怜悯与恩惠；而我们若能持守忠信、殷勤地坚持工作，这也是出于 神的怜悯和恩惠。世上最好的人，若不蒙 神赐怜悯，也必在他的工作中、在他的重担下灰心。「然而我今日成了何等人，是蒙 神的恩才成的」——这位伟大的使徒在他从前写给哥林多人的信中如此说（林前 15:10）。那一直帮助我们脱离困境、帮助我们前行的怜悯，我们也可以信靠它，一直帮助我们到底。2. 他们在工作中的真诚得到了证实（林后 4:2），用了几句话：「将那些暗昧可耻的事弃绝了。」可耻的事都是暗昧的事，不能见光；行这些事的人对这些事——尤其是被知道的时候——乃是、也应当羞愧的。这样的事使徒一概不容许，倒怀着愤慨之心弃绝并远避：「不行诡诈」——不戴面具，不凭巧计狡诈行事，乃是以极大的单纯和坦率。他们没有用看似良善的堂皇借口来掩盖卑鄙邪恶的计谋。他们在传道中也不「谬讲 神的道理」；而是如他前面所说，他们「用极其坦率的态度」传讲，并不把职事当作谋私的工具，也不屈从于卑鄙的图谋。他们没有用虚谎代替真理来欺哄百姓。有人认为使徒在这里暗指诡诈赌徒的欺骗，或市集上奸商的行径——把坏货与好货掺杂。使徒行事并不像这些人，他们乃是「将真理表明在众人良心面前」——所宣告的无一不是他们凭自己的良心确信为真的，也无一不能用来定那些听者良心的罪，因为听者要为自己判断，也要为自己交账。这一切他们都「在 神面前」*而行，渴望这样以毫无掩饰的真诚，在 神面前、并在人的良心里将自己举荐出来。注意，坚定持守福音的真理，必使传道人和信徒得着称许；真诚与正直必保守一个人的名声，以及智慧良善之人对他的好评价。
二、对一个可能的反驳作了预防，这反驳可表述为：「若是这样，为何福音对某些听者却是隐藏的、没有果效的呢？」对此使徒回答说，这不是福音的过错，也不是传道人的过错。真正的原因是：1. 那些人是灭亡的灵魂——福音向他们是隐藏的、没有果效的（林后 4:3）。基督来，是要*「拯救失丧的人」（太 17:11），基督的福音也是为拯救这样的人而赐下的；若这福音不能寻见并拯救他们，他们就永远灭亡了——他们不可指望别的什么来拯救他们，因为除了这一条，再无别的救法或途径。因此福音向灵魂隐藏，既是他们沉沦的证据，也是他们沉沦的原因。2. 这世界的神弄瞎了他们的心眼（林后 4:4）。他们处在魔鬼的影响和权势之下，魔鬼在此被称为「这世界的神」，在别处又称为「这世界的王」——因为他在这世界中有极大的权势，世上无数人向他致敬，并且凭着 神的许可，他在世界中、在他臣民——不如说是奴隶——的心中操持极大的权柄。他既是黑暗的君王、这世界黑暗的管辖者，就弄瞎了人的悟性，加深他们的偏见，借着使他们留在黑暗中——用无知、错谬和偏见蒙蔽他们的心——来维持自己的利益，叫他们不能「看见基督荣耀福音的光，基督本是 神的像。」*请注意，（1）基督借他福音所要成就的，乃是把 神荣耀地显明在人的心意中。这样，他作为 神的像，就彰显了 神的能力与智慧，以及为要拯救他们而赐下的 神的恩惠与怜悯。但（2）魔鬼的目的是要叫人留在无知之中；当他不能把福音的光逐出世界时，他便竭力把这道光挡在人心之外。
三、对他们的正直提出了证明（林后 4:5）。他们以传基督、而非传自己为本分：「我们原不是传自己。」「自己」不是使徒所传的内容，也不是使徒传道的目标：他们不是把自己的私见和意见、或自己的情绪与偏见，当作 神的话语和旨意；他们也不是寻求自己、图谋自己的世俗利益或荣耀。他们乃是*「传基督耶稣为主」；作为基督的仆人，这本是合宜、也是他们当尽的本分。他们的本分，就是把他们的主作为弥赛亚—— 神的基督，作为耶稣——罪人唯一的救主，作为合法的主宰，向世人显明，并高举他的尊荣和荣耀。注意，基督教义的一切脉络都汇聚于基督；传基督，就是传我们当传的一切。使徒说：「至于我们自己*，我们传——或宣告——我们因耶稣作你们的仆人。」这并非客套，而是真实的宣告，表明他随时准备为他们灵魂的益处效力，要促进他们属灵和永远的利益，并且是*「因耶稣」——不是为他们自己或自己的益处，而是为基督的缘故，使他们可以效法他那伟大的榜样，并增进他的荣耀。注意，传道人不当心高气傲，「辖制 神所托付给你们的产业」——他们原是为人灵魂效力的仆人；但同时也当避免那种卑屈的灵——成了人脾气的奴仆或情欲的奴仆；他们若「要讨人的喜悦，就不是基督的仆人了」（加 1:10）。他们如此行也有充分的理由，1. 就是他们当传基督。因为借着福音的光，我们得以「认识 神的荣耀」，这荣耀「显在耶稣基督的面上」（林后 4:6）。而这「公义的太阳」的光，比 神所吩咐从黑暗中照射出来的光更加荣耀。眼看日头在天上是可悦的；但福音的光照在人心里，就更加可悦、更有益处。注意，正如光是第一次创造中的首生之物，在新的创造里也是如此：圣灵的光照是他作在灵魂上的第一件工作。 神的恩惠在人心里造出这样的光，使那些「从前是暗昧的，如今在主里面是光」（弗 5:8）。2. 就是他们不当传自己：因为他们不过是瓦器，是几乎毫无价值或价值极微的东西。这里似乎暗指基甸的兵丁在瓦器里所拿的火把（士 7:16）。福音之光和恩惠的宝贝，放在了瓦器里。福音的使者是软弱脆弱的受造物，与别人「受同样的情欲和软弱」*所困；他们是必死的，不久就要破碎。 神如此安排，是要叫器皿越软弱，他的能力就越发显得强大，好叫这宝贝本身更被人珍视。注意，基督的福音中有一种卓越的能力——能照亮人心思、能责备人良心、能归正人灵魂、能使人心里喜乐；但这能力都是出自 神这位创始者，而非出自不过是器皿的人，好叫 神在凡事上得着荣耀。
Original em inglês
Constancy and Sincerity of the Apostles; The Apostle's Integrity (57 AD)
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 (2Co 4:1) 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 (Ro 1:5), they received strength to persevere in the work of that office. Note, As it is great mercy and grace to be called to be saints, and especially to be counted faithful, and be put into the ministry (1Ti 1:12), so it is owing to the mercy and grace of God if we continue faithful and persevere in our work with diligence. The best men in the world would faint in their work, and under their burdens, if they did not receive mercy from God. By the grace of God I am what I am, said this great apostle in his former epistle to these Corinthians, 1Co 15:10. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. 2. Their sincerity in their work is avouched (2Co 4:2) 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, 2Co 4:3. Christ came to save that which was lost (Mt 17:11), and the gospel of Christ is sent to save such; and, if this do not find and save them, they are lost for ever; they must never expect any thing else to save them, for there is no other method or means of salvation. The hiding of the gospel therefore from souls is both an evidence and cause of their ruin. 2. The god of this world hath blinded their minds, 2Co 4:4. 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, 2Co 4:5. 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, Ga 1:10. And there was good reason, 1. Why they should preach Christ. For by gospel light we have the knowledge of the glory of God, which shines in the face of Jesus Christ, 2Co 4:6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph 5:8. 2. Why they should not preach themselves: because they were but earthen vessels, things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Jdg 7:16. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are mortal, and soon broken in pieces. And God has so ordered it that the weaker the vessels are the stronger his power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to rejoice the heart; but all this power is from God the author, and not from men, who are but instruments, so that God in all things must be glorified.
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The Apostles' Sufferings and Supports (57 AD)
简体中文
使徒的受苦与扶持 (公元57年)
⁸ 我们四面受敌，却不被困住；心里作难，却不至失望；
⁹ 遭逼迫，却不被丢弃；打倒了，却不至死亡。
¹⁰ 身上常带着耶稣的死，使耶稣的生也显明在我们身上。
¹¹ 因为我们这活着的人，是常为耶稣被交于死地，使耶稣的生在我们这必死的肉身上也显明出来。
¹² 这样看来，死是在我们身上发动，生却在你们身上发动。
¹³ 但我们既有信心，正如经上记着说：「我因信，所以如此说话」；我们也信，所以也说话。
¹⁴ 自己知道那叫主耶稣复活的，也必叫我们与耶稣一同复活，并且叫我们与你们一同站在他面前。
¹⁵ 凡事都是为你们，好叫恩惠因人多越发增加，使感谢格外显多，以致荣耀归与 神。
¹⁶ 所以我们不丧胆；外体虽然毁坏，内心却一天新似一天。
¹⁷ 我们这至暂至轻的苦楚，要为我们成就极重无比、永远的荣耀；
¹⁸ 原来我们不是顾念所见的，乃是顾念所不见的；因为所见的是暂时的，所不见的是永远的。
在这些经文里，使徒述说他们如何在一切苦难中壮胆忍耐；其中请注意——
一、他们的受苦，以及在其中的忍耐，被宣告出来（林后 4:8-12）。使徒们是大受苦难的人；在此他们跟随他们的主：基督曾告诉他们，他们在世上*「有苦难」，果然如此；然而他们得着奇妙的扶持、极大的安慰，并他们忧伤的许多减轻。使徒说：「我们四面受敌」——多方面受苦，几乎遇见各种患难；「却不被困住」（林后 4:8），因为我们能看见 神里的帮助、从 神来的帮助，并有自由进到 神面前。再者：「我们「心里作难」——常不确定、怀疑我们将如何，并非总是心里不为此焦急；「却不至失望」（林后 4:8）——即使在最大的困惑中，也知道 神能扶持我们、拯救我们，我们总把信靠和盼望放在他里面。」再者：「我们「遭逼迫」——被人从这城追赶到那城，如同不配活着的人；却不被 神丢弃」（林后 4:9）。良善的人有时既被仇敌逼迫，也可能被朋友离弃；但 神总不离开他们，也不丢弃他们。再者：「我们有时「被打倒了」——仇敌可能在很大程度上得势，我们的灵也开始衰竭；有外面的争战，也有里面的惧怕；然而「不至死亡」（林后 4:9）。他们仍蒙保守，头仍露出水面。注意，无论 神的儿女在这世上处于何种境况，他们都有一个「却不」可以安慰自己；他们的情形有时很坏，甚至很坏，却还没有坏到可能的地步。使徒把他们的受苦看作是经常的，并看作基督受苦的对应（林后 4:10）。基督的受苦，在某种意义上，在基督徒的受苦中重演；因此他们身上「常带着耶稣的死」，在世人面前摆出一个受苦之基督的伟大榜样，「使耶稣的生也显明出来」——就是使人看见基督复活的大能，以及活着的耶稣所赐之恩惠的功效，在他们身上、并向他们显明——他们虽然活着，却常「被交于死」（林后 4:11），虽然「死在他们身上发动」（林后 4:12），他们暴露在死亡之下，随时可能被吞灭。使徒们的受苦如此之大，以致相比之下，其他基督徒在此时甚至处于兴旺之中：「死是在我们身上发动，生却在你们身上发动」*（林后 4:12）。
二、是什么使他们不至在受苦中下沉灰心（林后 4:13-18）。无论善人的重担和苦难多大，他们都有足够的理由不灰心。
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信心使他们不至灰心：「我们既有信心」（林后 4:13）——就是圣灵所运行的信；古时圣徒借此行了、也受了那么大事的同一信心。注意，信心的恩惠是一贴至高的强心剂，是患难之时抗灰心的有效解药。信心的灵大大有助于扶持人在软弱中的心；使徒既有大卫可效法的榜样——大卫说（诗 116:10）：「我因信，所以如此说话」——他也留下自己的榜样给我们效法：*「我们也信，所以也说话。」*注意，我们从别人的好言语和好榜样得着帮助和鼓励，照样也当谨慎给别人留下好榜样。
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复活的盼望使他们不至下沉（林后 4:14）。他们知道基督已复活，他的复活是他们复活的凭据和保证。这事他已在前一封给哥林多人的信中详细论过（林前 15:1-58）。所以他们既根基稳固，盼望便坚定：那叫基督——元首——复活的，也必叫一切属他的肢体复活。注意，复活的盼望要在受苦之日鼓励我们，使我们胜过对死亡的恐惧；因为一个敬虔的基督徒既盼望喜乐的复活而死，还有什么理由怕死呢？
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因他们的受苦而使 神得荣耀、教会得益处的思念，使他们不至灰心（林后 4:15）。他们的受苦是为教会的益处（林后 1:6），如此便归于 神的荣耀。因为教会得造就时， 神便得荣耀；我们若看见别人因此得益——得着教训、得着造就、得着坚固、得着安慰——便大可耐心而乐意地忍受苦难。注意，基督使者的受苦，正如他们的传道和为人，都是为教会的益处和 神的荣耀。
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他们想到身体受苦而灵魂要得益，便不至灰心：「外体虽然毁坏，内心却一天新似一天」（林后 4:16）。在此请注意：（1）我们每个人都有外面的人和里面的人——身体和灵魂。（2）外面的人若毁坏，无可奈何，必然如此，因他被造就是要毁坏的。（3）我们若因外面的人衰残而有助于里面的人得更新——若外面的患难成了我们里面的益处——若当身体有病、软弱、将死之时，灵魂却健壮兴旺，这便是我们的福分。最好的人也需要里面的人进一步得更新，甚至一天新似一天。善工既已开始，仍有更多工作要做，为要把它推进。正如恶人每况愈下，照样敬虔人也日日变好。
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永生和永福的盼望使他们不至灰心，并作了极大的扶持和安慰。关于此，请注意：（1）使徒和他的同受苦者看见他们的苦难正向着天堂推进，并最终要了结（林后 4:17），于是他们在圣所的天平上把事情权衡得当；他们仿佛把天上的荣耀放在一个秤盘里，把地上的受苦放在另一个秤盘里；并在心中反复思量之后，发现苦难是轻的，天堂的荣耀是*「极重无比」的。官感所判定为又重又长、又痛苦又冗长乏味的，信心却看为又轻又短，不过片刻。另一方面，荣耀冠冕的价值和分量，就其本身而言固已极大，就信心的灵魂所估计的也是如此——远超他所能表达和思想的；我们若能看见苦难被定为我们享受将来荣耀的途径、并为此预备我们，这便是我们在受苦中特别的扶持。（2）他们的信心使他们能如此正确判断事情：「我们不是顾念所见的，乃是顾念所不见的」（林后 4:18）。我们乃是借着信心才看见那不能看见的 神（来 11:27），并借此仰望那看不见的天堂和地狱；信心是「未见之事的确据」。注意，[1] 有未见之事，也有可见之事。[2] 两者之间有极大的分别：未见之事是永远的，可见之事不过是暂时的。[3] 我们借着信心不仅辨别这些事以及它们之间的大分别，更借信心定意于未见之事，主要以它们为目标，并以逃避将来的恶、得着将来的善（虽是未见，却是真实、确定、永远的）为目的和范围，而非以逃避现今的恶、得着现今的善（二者都是暂时、转瞬即逝的）为目的；信心是「所望之事的实底」*，也是未见之事的确据（来 11:1）。
Original em inglês
The Apostles' Sufferings and Supports (57 AD)
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, 2Co 4:8-12. 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, 2Co 4:8. 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 (2Co 4:8), 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," 2Co 4:9. 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," 2Co 4:9. 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, 2Co 4:10. 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 (2Co 4:11), and though death worked in them (2Co 4:12), 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, 2Co 4:12.
II. What it was that kept them from sinking and fainting under their sufferings, 2Co 4:13-18. 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 (2Co 4:13), 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 116:10), 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, 2Co 4:14. 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, 1Co 15:1-58. 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, 2Co 4:15. Their sufferings were for the church's advantage (2Co 1:6), 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, 2Co 4:16. 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 (2Co 4:17), 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, 2Co 4:18. It is by faith that we see God, who is invisible (Heb 11:27), 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 11:1.
第四章概述 (公元57年)
本章中我们看见——一、使徒及其同工们在其事工上的恒忍。他们的恒忍被宣告出来（林后 4:1），他们的真诚被证实（林后 4:2），一个异议被预先化解（林后 4:3-4），他们的诚实正直也被证明（林后 4:5-7）。二、他们在苦难之下的勇敢与忍耐。其中可看见他们所受的是何等的苦难，以及这些苦难中所有的舒缓（林后 4:8-12），并看见是什么使他们不在苦难之下沉沦丧胆（林后 4:13-18）。