Chapter IV.
(Vers. 1.)
(Version 1.) Therefore, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
(Vers. 2.)
(Verse 2) But we renounce hidden dishonor. In order for man to be worthy of that glory, he teaches that all shameful and polluted things, which can be done and thought, should be removed; so that they are not only driven out from action, but also from thought. These are the words of the inviter; for he exhorts to a better life under his own and his followers' persona, because of the aforementioned vices, which he often criticizes. These hidden dishonors can also be those who, with a perverse mind, pretend to preach in order to deceive; hence he added: Not walking in cunning, nor adulterating the word of God. For he advances to disgrace and deformation, he who cunningly fabricates doctrine to deceive the hearts of the simple; for he will be found repugnant on the day of God's judgment. For the craftiness of an evil mind, in order to satisfy its own desires, adulterates the words of God, inverting their meaning. Adulterating, however, is to exclude the true meaning by means of a false one. But in the manifestation of truth, commending ourselves to every conscience of men before God. He says this because in his preaching of the gospel he made himself suspicious to no one, adding furthermore, when he says: Before God; so that he may prove not only to humans but also to God, to whom nothing is hidden. Therefore, he calls upon the testimony of God, so that he may be believed, because he preaches in this way, as it is given by the Author: and God is a witness in this way, by giving signs and wonders to be done by his hands.
(Vers. 3.)
(Verse 3.) But even if our Gospel is veiled, it is veiled only to those who are perishing. Indeed, the unbelievers do not see, blinded by their unfaithfulness, the splendor of God's power; for there is a veil upon their hearts, and a hardening of disbelief, especially among the Jews.
(Vers. 4.)
(Verse 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. The God of this world is said of the worldly-minded, because they, being hostile to the faith of Christ, blind the minds of infidels, so that they do not see the truth of the glorious gospel of Christ. Therefore, this is what they desire. For since they are malicious people and understand the truth, they say it is false, and in doing so, they assist themselves, in order that they may not believe what they do not want to believe. However, they assert that Christ, being the image of God, is only corporeal: and leaving aside his deeds, they only mention his flesh, of which Isaiah said: He has blinded their eyes, so that they may not see; and he has closed their ears, so that they may not hear up to this very day (Isaiah 6:10).
(Vers. 5.)
(Verse 5.) For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake. For God, who said, 'Let light 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. But we are your servants for Jesus' sake. He proves himself to be a servant of Christ to such an extent that, at his command, he testifies that he is a minister in preaching these things; so that they may be subject to the service of the Gospel for the benefit of these people. Therefore, calling them servants signifies ministers; but in order to speak humbly, he said so; in order to truly show that he preaches the Gospel not for his own glory, but for the glory of our Lord, whom he obeys, whom he serves, just as the Lord himself says: 'I am in your midst not as one who serves, but as one who ministers' (Luke 22:27); not because of the merit of those whom he serves, but because of the command of the Lord.
(Vers. 6.)
(Verse 6.) Because the God who said, 'Let light 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. This is saying that the mercy of God has been shown, so that we, who were unbelieving in ignorance, that is, in darkness, God may give light to the rest of the nations through us. How much further does he humble himself in order to exalt the glory of God alone and of Christ? For he is enlightened so that they may have knowledge of the glory of God through Christ. Therefore, he says that the knowledge of the glory of God, that is, not only of God himself, but also of Christ, who is his glory, so that he might indicate that not only God is to be known, but also his works and mercy and providence, by which he created and saved the human race, seen in Christ through the glory of his power.
(Vers. 7.)
(Verse 7) But we have this treasure in earthen vessels, that the excellence of the power may be of God, and not of us. The treasure signifies the sacrament of God in Christ, which is manifested to believers, but hidden from unbelievers; for just as the treasure is concealed, so the sacrament of God is hidden within man, that is, in the human heart. Therefore, this treasure is said to be given by God in the mind and body, so that the excellence of His power may be revealed through men, specifically through preachers; that every tongue may be reconciled to its Creator, not for the honor of men, but for God, who manifests Himself through men: who, though humble and unskilled, have received power from God to speak and to perform mighty acts. Therefore, calling these vessels earthenware signifies the frailty of human nature, which can do nothing except receive its strength from God, and through these weak vessels, God proclaims His glory, not to man who was formed from clay, but to Himself.
(Vers. 8.)
(Verse 8.) Having suffered pressure in all things, but not constrained. Now he shows why the preachers were suitable; because God always helped them in their need. Therefore, he says, having suffered pressure but not constrained: this means that God did not allow us to be oppressed to such an extent that we would lose hope. Having suffered need, but not abandoned: that is, God, the shepherd, was present to those who were in need.
(Vers. 9.)
(Verse 9.) They endured persecution, but were not abandoned. It is true, because God was counseling them so that their enemies would not have enough power over them. They were cast down, but did not perish: that is, they were struck with blows, but were not killed by God's intervention; for whether they were shut in or bound, they escaped from the hands of their enemies with God's help. Finally, when Paul and Silas were shut in, already beaten, and their feet were bound in stocks; they sang hymns to God cheerfully, becoming stronger than those who were not beaten.
(Vers. 10.)
(Verse 10.) Always carrying about in our bodies the dying of the Lord Jesus, so that the life of Jesus may also be manifested in our bodies. There is no doubt that in the martyrs Christ is killed, and in those who suffer for the faith, whether it be death, imprisonment, or beatings, they share in the sufferings of Christ, so that his life may be made known in their bodies. These sufferings are what demonstrate the merit for the future life that Christ promised. Hence, in another place he says: When I am weak, then I am strong (2 Corinthians XII, 10). And again: Through many tribulations we must enter the kingdom of God (Acts 14:21).
(Vers. 11.)
(Verse 11) So if we who live are handed over to death for Jesus' sake, so that Jesus' life may also be made visible in our mortal flesh. For it is evident that the reason we are handed over to death for Jesus is so that we may not refuse to live, so that the life by which Christ rose from the dead may be bestowed upon our mortal flesh, that is, so that we may not fear death because of the promised resurrection.
(Vers. 12.)
Therefore death indeed works in us, but life in you. He says this because they were subjected to death for their salvation, preaching to the Gentiles and stirring up enmities both from the Jews and from the Gentiles, even unto death.
(Vers. 13.)
(Verse 13) However, having the same spirit of faith: that is, the common spirit through which faith is strengthened, we have with you. Therefore, for their sake, he endured such great sufferings so that they would be united in faith. As it is written: I believed, therefore I spoke; we also believe, therefore we also speak (Psalm 116:10). He gave this example from Psalm 115 to show that he is ready to endure all things because he believes in the future resurrection. Therefore, being secure about the future life, it does not care about the present life; for it is believed that, just as that blessed life is hoped for, this life is despised. Therefore, being secure because what he has believed is true, he dares to proclaim this, so as to make others participants in his hope. Knowing that he who raised the Lord Jesus will also raise us with Jesus and will establish us with you. With this hope, he says that we labor for faith, because the example of the resurrection of the Lord Jesus precedes those who believe; for just as all die in Adam, so also in Christ all will be made alive. For Adam indeed is the form of death, the cause of sin: but Christ is the form of life, because of righteousness; for he committed no sin, neither was guile found in his mouth. And since he said that they are partakers of this common faith, he says that he will raise them up together with you; that there may be one faith in one house of peace. For when they understand that they suffer destruction on behalf of them, and are concerned for the sufferings of these as if they were their own, they will at the same time be partakers in the promised life; so that they may be grieved together, and may rejoice together. He speaks thus because of those who denied the resurrection, whom he also reproaches in the first letter.
(Vers. 14, 15.)
(Verse 14, 15.) For all things are for your sakes, that the abundant grace may, through the thanksgiving of many, abound to the glory of God. From His own gift, God did not want anyone to be alienated: and because not everyone receives the word of faith, the Apostle, knowing the will of God, did not fear persecutions and dangers, as long as he faithfully preached to all, so that more people could believe; so that the abundant gift of God would not be diminished by the thanksgiving of a few to the contempt of God, but would increase abundantly through the thanksgiving of many for the glory of God. How much, therefore, is this person worthy of honor, who always subjected his soul to death, so that the gift of God would not profit in a far different way than it was given? Is it not a great insult to him who, while preparing a lavish dinner and inviting many, has only a few in the highest place?
(Vers. 16.)
(Verse 16) Therefore, we do not faint. It is evident that these things pertain to the higher meaning; for as he shows his devotion even more inclined towards Godly matters, he adds these things, by which he proves that he does not fail in any way to fulfill that which is pleasing to God; yet he is confident in the promised resurrection. And although our outward self may decay, our inward self is renewed day by day. By afflictions, wounds, hunger, thirst, cold, and nakedness, the flesh decays, but the soul is renewed by the hope of the future reward; for it is purified by constant tribulations. For it progresses in affliction, it does not perish, so that it daily gains merit by the approaching temptations; for even the corruption of the body contributes to the immortality of the soul by merit.
(Vers. 17.)
(Verse 17.) For the momentary and light affliction of the present time is working for us an eternal weight of glory beyond all measure. These present temporary tribulations that are brought upon us for the sake of faith are called momentary and light because they are temporary. However, they are working an eternal weight of glory beyond all measure for those who are patient. For with small labors, great rewards are given, and for light tribulation, a surpassing weight of glory will be repaid for eternity.
(Vers. 18.)
(Verse 18) They do not consider things that are seen, but things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal. Those who desire heavenly and spiritual things profess to scorn present and earthly things; for in comparison to spiritual things, these are nothing. For just as a figure is to the truth, the figure perishes but the truth remains; and therefore the righteous do not fear leaving this world, but rejoice.