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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 4:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Co2 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 (Rom 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 (Ti1 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, Co1 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 (Co2 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, Co2 4:3. Christ came to save that which was lost (Mat 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, Co2 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, Co2 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, Gal 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, Co2 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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Unbelief casts darkness over the splendor of the power of God. This is especially true in the case of the Jews.
"That the light of the Gospel of the glory of Christ should not dawn upon them."
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to "cast the pearls before the swine." For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, "Therefore I speak unto them in proverbs, because hearing they hear not." But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? by going in and seeing the mysteries, or by remaining without? Therefore he says, "That the light should not dawn upon them," still dwelling on the history of Moses. For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, "That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them." Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, "dawn," that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of "savor;" and again, "earnest," showing that the greater part remaineth there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, "Who is the Image of God?" For do not halt at Christ only. For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father's.
Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith,
"But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving."
As he said also before, "To some a savor from death unto death, to others a savor from life unto life," so he saith here too. But what is "the God of this world?" Those that are infected with Marcion's notions, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; "God hath blinded the minds of the unbelievers of this world." For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, "the God of this world;" neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called "the God of Heaven," yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the "God of Abraham, and the God of Isaac, and the God of Jacob;" and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then "hath" He "blinded" them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, "God gave them up unto a reprobate mind." For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either.
It is veiled only to those who are unbelievers. It is not hidden from everyone, as the face of Moses was hidden from all Israel in the Old Testament..
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Summary
The Apostle Paul asserts that the gospel message, which he faithfully proclaims, is inherently clear and accessible. If this glorious truth remains obscured to some, the fault lies not with the gospel itself or its messenger, but with the spiritual condition of the hearers, specifically those who are perishing and spiritually lost, whose minds have been veiled by the god of this world, preventing them from perceiving the light of Christ.
Context
Literary Context
2 Corinthians 4:3 is situated within Paul's robust defense of his apostolic ministry and the integrity of the new covenant. In 2 Corinthians 3, Paul contrasts the fading glory of the old covenant with the surpassing glory of the new covenant, mediated by the Spirit, which brings freedom and transformation. He speaks of a "veil" over the hearts of those who read the Old Testament without understanding Christ (2 Corinthians 3:14-16). Immediately preceding 2 Corinthians 4:3, Paul declares in 2 Corinthians 4:2 that he has "renounced the hidden things of dishonesty," emphasizing his transparency and sincerity in ministry. This sets up the logical progression: if Paul is transparent and the gospel is glorious, why do some not see it? The answer is provided in 2 Corinthians 4:3-4.
Historical & Cultural Context
Paul's ministry in Corinth was fraught with challenges, including opposition from false apostles who questioned his authority, sincerity, and the authenticity of his message. These opponents likely engaged in deceptive practices, perhaps relying on rhetorical prowess or hidden agendas. Paul, in contrast, presented the gospel plainly, relying on the power of God rather than human wisdom (1 Corinthians 2:1-5). The concept of a "veil" was culturally relevant, potentially drawing from the veil Moses wore after encountering God's glory (Exodus 34:33-35). Paul reinterprets this veil as a spiritual blindness that prevents understanding of divine truth, a condition that was prevalent among both Jews who rejected Christ and Gentiles steeped in paganism.
Key Themes
This verse powerfully contributes to several key themes in Paul's theology. It underscores the clarity and inherent power of the gospel itself, asserting that its obscurity is never due to its own nature. It highlights the pervasive reality of spiritual blindness and the lostness of humanity apart from Christ, a condition that prevents individuals from perceiving divine truth. Furthermore, it implicitly introduces the theme of spiritual warfare, as the subsequent verse (2 Corinthians 4:4) identifies the "god of this world" as the agent responsible for blinding the minds of unbelievers. This aligns with Paul's broader understanding of the cosmic struggle between God's kingdom and the forces of darkness, as seen in passages like Ephesians 6:12.
Exposition and Analysis
Key Word Analysis
This particle serves as an adversative conjunction, introducing a contrast or a transition. Here, it signals a shift from Paul's transparent ministry (v. 2) to the explanation of why the gospel might still be "hid." It sets up the counter-point, emphasizing that the problem is not with the gospel or the messenger, but with the recipient.
Meaning "to cover up" or "to conceal," this word implies a state of being obscured or veiled. It suggests that the gospel, though inherently luminous, is not perceived by some because something is covering it from their view. This is not an active hiding by God, but a passive state of being hidden to certain individuals, similar to the spiritual veil discussed in 2 Corinthians 3:14-16.
This term signifies "to destroy fully," "to perish," or "to lose." In this context, it refers to those who are spiritually perishing, on a path to eternal destruction, separated from God. It describes a state of spiritual ruin and alienation, emphasizing the dire condition of those who do not receive the gospel. For such individuals, the light of the gospel remains concealed because they are already enveloped in spiritual darkness and heading towards ultimate ruin.
Verse Breakdown
"But if our gospel be hid"
This clause introduces a conditional statement, acknowledging that despite its clarity and Paul's transparent ministry, the gospel can be obscured. The "our gospel" refers to the message of salvation through Christ that Paul preached, distinguishing it from false teachings. The passive voice "be hid" implies that the hiding is not an action taken by God or Paul, but a state of being for the gospel in relation to certain people.
"it is hid to them that are lost"
This second clause identifies to whom the gospel is hidden: "them that are lost." This phrase defines the spiritual condition of those who fail to comprehend the gospel's truth. They are not merely intellectually confused but are in a state of spiritual perishing, alienated from God. The gospel's light cannot penetrate their spiritual darkness because they are already on a trajectory towards destruction.
Literary Devices
Paul employs several powerful literary devices in this concise verse. The primary device is Metaphor, where the gospel is implicitly treated as a source of light or revelation, and its "hiddenness" is a metaphor for spiritual blindness or inability to perceive truth. This metaphor is further developed in the subsequent verse where the "god of this world" blinds the minds of unbelievers, preventing them from seeing the "light of the gospel of the glory of Christ." There is also a subtle Parallelism in the repetition of "be hid" ("if our gospel be hid, it is hid"), which emphasizes the consistent state of concealment for those who are lost. Finally, the verse presents a stark Contrast: on one hand, Paul's transparent and open proclamation of the gospel (v. 2), and on the other, the spiritual obscurity experienced by those who are perishing (v. 3). This contrast highlights the profound spiritual divide between those who embrace the gospel and those who remain in darkness.
Theological and Thematic Connections
2 Corinthians 4:3 profoundly articulates the nature of spiritual perception and the human condition apart from God. It teaches that the gospel's clarity is inherent, but its reception is contingent upon one's spiritual state. Those who are "lost" are not merely ignorant, but are actively perishing, indicating a deep spiritual alienation that prevents them from seeing the truth. This verse underscores the necessity of divine intervention to open blind eyes, a theme consistent with the broader biblical narrative of God's sovereign grace in salvation. It also implicitly highlights the urgency of evangelism, as the eternal destiny of individuals hinges on their response to this clear, yet often veiled, message.
Reflection and Application
This verse serves as a crucial reminder for believers about the nature of unbelief and the power of the gospel. When we share the good news and encounter resistance or incomprehension, 2 Corinthians 4:3 teaches us that the issue is not with the message itself, which is inherently clear and glorious, but with the spiritual condition of the hearer. This understanding should foster compassion rather than frustration, recognizing that those who do not believe are truly "lost" and in desperate need of spiritual sight. It compels us to pray fervently for the "god of this world" to be dethroned in their lives, for the veil to be lifted, and for the Holy Spirit to illuminate their hearts to the glorious light of Christ. Furthermore, it challenges us to ensure that our own lives and ministries do not inadvertently obscure the gospel's clarity through hidden agendas, dishonesty, or a lack of genuine faith, but rather reflect its transparent truth.
Questions for Reflection
FAQ
Does this verse mean God intentionally hides the gospel from some people?
No, 2 Corinthians 4:3 does not imply that God actively conceals the gospel from anyone. The phrasing "if our gospel be hid, it is hid to them that are lost" indicates that the gospel's obscurity is a consequence of the spiritual state of the unbeliever, not a divine act of concealment. The subsequent verse, 2 Corinthians 4:4, clarifies that it is "the god of this world" (Satan) who "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." Therefore, the gospel is hidden from those who are perishing due to their spiritual blindness and the deceptive work of Satan, not because God wishes to keep it from them. God's desire is for all to come to repentance and knowledge of the truth (1 Timothy 2:4).
Christ-Centered Fulfillment
2 Corinthians 4:3 finds its ultimate fulfillment and resolution in Christ. He is the very "light of the world" (John 8:12), who came to dispel the darkness that blinds humanity. The gospel, which is "hid to them that are lost," is precisely the message of Christ's glory, His atoning death, and His resurrection, which offers salvation to all who believe. Jesus Himself came "to seek and to save that which was lost" (Luke 19:10), demonstrating that the state of being "lost" is not a hopeless end but a condition for which He provided the perfect remedy. Through His ministry, Christ opened the eyes of the blind, both physically and spiritually (John 9:39), and His Spirit continues this work today, removing the veil from hearts so that they can behold "the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). Thus, the hiddenness of the gospel is overcome by the illuminating power of Christ, who is the full revelation of God's truth and the only path for the lost to find their way home.