{"id":28810,"date":"2022-09-24T12:57:46","date_gmt":"2022-09-24T17:57:46","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-44\/"},"modified":"2022-09-24T12:57:46","modified_gmt":"2022-09-24T17:57:46","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-44","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-44\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 4:4"},"content":{"rendered":"

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. <\/i><\/b><\/h3>\n

4. in whom the god of this world<\/em> ] i.e. the devil, who is called the prince<\/em> or ruler<\/em> of this world in Joh 12:31<\/span>; Joh 14:30<\/span>; Joh 16:11<\/span>. So also Mat 4:9<\/span>; Luk 4:6<\/span>; Eph 2:2<\/span>; Eph 6:12<\/span>. He is so called because for the present he has power in it, Rev 12:12<\/span>. The early fathers, in their zeal against the two gods (one good and one evil) of the Manichaeans and some sects of the Gnostics, repudiate this interpretation, and render, in defiance of the plain meaning, ‘ God hath blinded the understandings of the unbelievers of this world<\/em>.’ On this Calvin makes some wise remarks: “We see what the heat of controversy does in such disputes. If all these men had read the words of Paul with a tranquil mind, it would never have come into their mind so to wrest his words into a forced sense. But because their adversaries bore hardly on them, they thought more of vanquishing them than of endeavouring to ascertain the mind of Paul.”<\/p>\n

hath blinded the minds of them which believe not<\/em> ] The meaning is either (1) that all were perishing alike (Joh 3:18<\/span>), but that some believed and Satan blinded the minds of the rest, or (2) that all were formerly unbelieving, but that some, by rejecting the good tidings of salvation through Christ, passed over into the category of the perishing. In support of (1) we may render ‘in whom’ by ‘among whom.’ The word here translated ‘ them which believe not<\/em> ’ is used in 1Co 6:6<\/span>; 1Co 7:12-15 ; 1Co 10:27<\/span>; 1Co 14:22-24<\/span>, of those who do not believe in Christ<\/em>. For the word translated ‘minds,’ see note on ch. 2Co 2:11<\/span>. The word translated ‘ blinded<\/em> ’ is not the same as that used in ch. 2Co 3:14<\/span>.<\/p>\n

lest the light of the glorious gospel of Christ<\/em> ] Rather, lest the enlightenment<\/strong> (Rhemish, illumination<\/em>) of the Gospel of the glory of Christ<\/strong>. The word translated ‘light’ in the A. V. signifies rather the result<\/em> of light than light itself. The words translated ‘glorious gospel’ are so translated in virtue of the constant occurrence of Hebraisms of this kind in the N. T. But it seems impossible to doubt that there is here a reference to the ‘glory’ so frequently mentioned in the last chapter, as in the word ‘blinded’ there is an obvious reference to the vail.<\/p>\n

who is the image of God<\/em> ] Cf. ch. 2Co 3:18<\/span>, Col 1:15<\/span>. The word in the original is exactly equivalent to our word likeness<\/em>. An image or likeness is a visible representation<\/em> of an object. So Christ in His humanity (cf. Gen 1:27<\/span>; 1Co 11:7<\/span>) is a visible representation of the unseen God. Cf. Joh 1:1-14<\/span> (especially the last verse), and Heb 1:3<\/span>. Also Joh 14:8-9<\/span>. No revelation of the wisdom and power of God that man has received can compare with that made in the Life, Death and Resurrection of the Incarnate Son. Also as the ‘Mediator of the New Covenant’ (Heb 12:24<\/span>), glory, the glory of the Invisible God, streams from His Face, a glory far brighter than that with which Moses’ face shone after communing with God.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

In whom – <\/B>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.<\/P>

The god of this world – <\/B>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 Joh 12:31<\/span>, he is called the prince of this world. In Eph 2:2<\/span>, he is called the prince of the power of the air. And in Eph 6:12<\/span>, 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 1Co 10:20<\/span>. They sacrificed to devils and not to God. Here it is meant by the declaration that Satan is the god of this world:<\/P>

(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.<\/P>

(2) The idolatrous world particularly is under his control, and subject to him; 1Co 10:20<\/span>. 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.<\/P>

(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.<\/P>

Hath blinded the minds of them which believe not – <\/B>Of all who discern no beauty in the gospel, and who reject it. It is implied here:<\/P>

(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 2Co 2:13<\/span> note; Mat 23:16-17<\/span>, Mat 23:26<\/span> notes; Luk 4:18<\/span> note; Joh 9:39<\/span>; Joh 12:40<\/span> notes; Rom 11:7<\/span> 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.<\/P>

(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:<\/P>

(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.<\/P>

(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.<\/P>

(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.<\/P>

(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:<\/P>

(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.<\/P>

Lest the light … – <\/B>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.<\/P>

The glorious gospel – <\/B>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.<\/P>

Who is the image of God – <\/B>Christ is called the image of God:<\/P> <\/p>\n

    \n
  1. In respect to his divine nature, his exact resemblance to God in his divine attributes and perfections; see Col 1:15<\/span>; and Heb 1:3<\/span>; and,<\/li>\n
  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.<\/li>\n<\/ol>\n

    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.<\/P> <\/p>\n

    Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

    Verse 4<\/span>. In whom the god of this world<\/B><\/I>, c.] We see here that those whose minds are blinded, are they who believe not and because they believe not, their minds continue in darkness, and are proper subjects for Satan<\/I> to work on; and he deepens<\/I> the darkness<\/I>, and increases<\/I> the hardness<\/I>. But who is meant by the god of this world<\/I>? It is generally answered, the same who is called the prince of this world<\/I>, Joh 16:11<\/span>. But the question recurs, who is<\/I> the prince of this world<\/I>? and the answer to both is, SATAN. The reader will do well to consult the notes on “<\/I>Joh 12:31<\/I><\/span>“<\/I>, and the concluding observations on “<\/I>Joh 14:30<\/I><\/span>“<\/I>. I must own I feel considerable reluctance to assign the epithet , THE God<\/I>, to Satan<\/I>; and were there not a rooted prejudice in favour of the common opinion, the contrary might be well vindicated, viz. that by the God of this world<\/I> the supreme Being<\/I> is meant, who in his judgment gave over the minds of the unbelieving Jews<\/I> to spiritual darkness, so that destruction<\/I> came upon them to the uttermost. Satan, it is true, has said that the kingdoms of the world and their glory are his, and that he gives them to whomsoever he will; Mat 4:8<\/span>; Mat 4:9<\/span>. But has God ever said so<\/I>? and are we to take this assertion of the boasting<\/I> devil and father of lies for truth<\/I>? Certainly not. We are not willing to attribute the blinding of men’s minds to God, because we sometimes forget that he is the God of justice<\/I>, and may in judgment<\/I> remove mercies from those that abuse<\/I> them; but this is repeatedly attributed to him in the Bible, and the expression before us is quite a parallel to the following, Isa 6:9<\/span>: Go and tell this people, Hear ye indeed, but understand not; and<\/I> see ye indeed, but perceive not<\/I>. MAKE the<\/I> HEART of this<\/I> PEOPLE FAT, and<\/I> MAKE their<\/I> EARS HEAVY, and<\/I> SHUT their<\/I> EYES; LEST they see with their eyes, and hear with their ears, and<\/I> understand with their heart<\/I>, c. And see the parallel places, Mat 13:14<\/span>; Mat 13:15<\/span> Mr 4:12<\/span>; Joh 12:40<\/span>; and particularly Ro 11:8-10<\/span>: God<\/I> HATH GIVEN THEM THE SPIRIT of<\/I> SLUMBER, EYES that they<\/I> SHOULD not<\/I> SEE, and<\/I> EARS that they<\/I> SHOULD not<\/I> HEAR; let their<\/I> EYES be<\/I> DARKENED, c. Now all this is spoken of the same people, in the same circumstances of wilful rebellion<\/I> and obstinate<\/I> unbelief<\/I> and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat<\/I>, i.e. stupid; gives them the spirit of slumber<\/I>: and bows down their<\/I> back<\/I>, c. On these very grounds it is exceedingly likely that the apostle means the true God<\/I> by the words the god of this world<\/I>.<\/P>

    <\/P>

    And as to the expression this world<\/I>, , we are not to imagine that it necessarily means wicked men<\/I>, or a wicked age<\/I> for it is frequently used to express the whole mundane system<\/I>, and all that is called time: Whosoever speaketh against the Holy<\/I> Ghost, it shall not be forgiven him, neither<\/I> , in<\/I> THIS WORLD, nor in the world to come<\/I>; Mt 12:32<\/span>. In Lu 20:34<\/span>, the children<\/I>, , of<\/I> THIS WORLD, mean simply mankind at large<\/I> in their state of probation<\/I> in this lower world, in opposition to their state in the world to come<\/I>. The same meaning the word has in several other places, to which l need not refer; it simply implying the present state of things, governed by<\/I> the Divine providence<\/I>, in contradistinction from the eternal<\/I> state<\/I>: and it is very remarkable that, in 1Ti 1:17<\/span>, God himself is called , the King of the<\/I> WORLD; what we call King eternal<\/I>; but here it evidently means him who governs both<\/I> worlds<\/I>, and rules in time and eternity<\/I>. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran<\/I> he is called [Arabic] Rubbi Alalameen<\/I>, “the Lord of both worlds,” an expression perfectly similar to that above. But it is needless to multiply examples; they exist in abundance. Some, and particularly the ancient fathers, have connected with , and have read the verse: But God hath blinded the minds of the unbelievers of this<\/I> world<\/I>, c. Irenaeus, Tertullian, Chrysostom, Theodoret, Photius, Theophylact, and Augustine, all plead for the above meaning and St. Augustine says that it was the opinion of almost all the<\/I> ancients<\/I>.<\/P>

    <\/P>

    Lest the light of the glorious Gospel<\/B><\/I>] They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship<\/I> of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the<\/I> spirit of slumber<\/I>. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence.<\/P>

    <\/P>

    By glorious Gospel<\/I> we are to understand the luminous Gospel<\/I>; that which comes with so much light<\/I> and evidence<\/I> to every candid mind.<\/P>

    <\/P>

    Who is the image of God<\/B><\/I>] Christ is called, Heb 1:3<\/span>, the brightness of God’s glory, and the express image of his<\/I> person<\/I>. See the note there.<\/P> <\/p>\n

    Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

    Though some, by the god of this world, <\/B>understand the true and living God, the Lord of heaven and earth; yet the notion of the most interpreters, that it is the devil who is here called the god of this world, <\/I>because he ruleth over the greatest part of the world, and they are his servants and slaves, is most consonant to Scripture: for though we no where else find him called the god of this world, yet our Saviour twice calls him the prince of this world, <\/I>Joh 12:31<\/I><\/span>; 14:30<\/span>; and our apostle, Eph 2:2<\/span>, calls him the prince of the power of the air.<\/I> The effect also doth more properly belong to the devil, than unto God, who no otherwise blindeth the eyes of them than either permissively, by suffering them to shut their own eyes, or judicially. And the apostle declares, that those who are so blinded are such persons as <\/P>

    believe not.<\/B> He further declareth the end of the devils agency in blinding mens eyes with errors, malice, and prejudice, <\/P>

    lest the light of the glorious gospel of Christ, who is the image of God, <\/B>the express image of his person, (considered as to his Divine nature), <\/P>

    should shine unto them, <\/B>that is, into their hearts. <\/P> <\/p>\n

    Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

    4. In whom<\/B>Translate, “Inwhose case.” <\/P>

    god of this world<\/B>Theworldly make him their God<\/I> (Php3:19<\/span>). He is, in fact,<\/I> “the prince of the power ofthe air, the spirit that ruleth in the children of disobedience<\/I>“(Eph 2:2<\/span>). <\/P>

    minds<\/B>“understandings”:”mental perceptions,” as in 2Co3:14<\/span>. <\/P>

    them which believe not<\/B>thesame as “them that are lost” (or “are perishing”).Compare 2Th 2:10-12<\/span>.SOUTH quaintly says, “whenthe malefactor’s eyes are covered, he is not far from his execution”(Es 7:8<\/span>). Those perishingunbelievers are not merely veiled, but blinded (2Co 3:14<\/span>;2Co 3:15<\/span>): Greek,<\/I> not”blinded,” but “hardened.<\/I>” <\/P>

    light of the glorious gospelof Christ<\/B>Translate, “The illumination (enlightening:<\/I>the propagation<\/I> from those already enlightened, to others ofthe light<\/I>) of the Gospel of the glory of Christ.” “Theglory of Christ” is not a mere quality<\/I> (as “glorious”would express) of the Gospel; it is its very essence and subjectmatter.<\/I> <\/P>

    image of God<\/B>implyingidentity of nature and essence (Joh 1:18<\/span>;Col 1:15<\/span>; Heb 1:3<\/span>).He who desires to see “the glory of God,” may see it “inthe face of Jesus Christ” (2Co 4:6<\/span>;1Ti 6:14-16<\/span>). Paul hererecurs to 2Co 3:18<\/span>. Christ is”the image of God,” into which “same image” we,looking on it in the mirror of the Gospel, are changed by the Spirit;but this image is not visible to those blinded by Satan [ALFORD].<\/P><\/p>\n

    Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

    In whom the god of this world hath blinded<\/strong>,…. The description of the persons to whom the Gospel is hid, is here further carried on; in which the character of Satan is given, who is here styled “the god of this world”; just as he is by Christ, “the prince of this world”, Joh 12:31<\/span> not because he had any hand in the making of it, or has any concern in the government of it, or in the disposal of men or things in it; but because of his influence over the worst, and greatest part of the world; which lies in wickedness, under the power of this wicked one, being led captive by him at his will; who have voluntarily given themselves up to him, and whose lusts they will do; and so declare themselves to be his children, and him their Father, yea, their god: the influence he has over them is, he<\/p>\n

    hath blinded the minds of them that believe not<\/strong>. The apostle here seems to refer to one of the devils, which the Jews l frequently speak of , “Samael”; who they say is the head of all the devils; a very malignant spirit, and who deceived our first parents; the word is compounded of , “god”, and , “to blind”; him they call the angel of death, and say m, that he hath , “brought darkness upon the face of the world”, or the creatures, the Gentiles: agreeably to which the apostle calls the devil, “the god that hath blinded”; what he blinds in men, is “their mind”: the more excellent and knowing part of man; not the eyes of their bodies, but of their understandings; which shows the near access Satan has to the souls of men; he penetrates into their very hearts and minds, and has an influence there: the persons whose minds he blinds, are those “who believe not”; which distinguishes them from others that perish, who never enjoyed the Gospel, and therefore he says, “in”, or “among whom”; and from true believers, on whom Satan can have no such influence; and is a reason of these men’s perishing, and of Satan’s influence over them; and must be understood of reprobates, and final unbelievers: the influence he has over them is expressed by “blinding” them; which he does, by diverting them from hearing the Gospel, and by stirring up the enmity of their minds against it, and by increasing their natural darkness and blindness with respect to it. The end which Satan has in doing this is,<\/p>\n

    lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them<\/strong>; here many things are hinted, in commendation of the Gospel, as that it is the Gospel of Christ; because he was not only the greatest and best preacher of it that ever was, but also is the author and subject of it; Christ is the sum and substance of the Gospel, the principal thing in it, or person that is spoken of therein; and then Christ who is the grand subject of the Gospel is described, in order to recommend it the more, as “the image of God”. The Jews n call the Messiah, , “the image of God”; some copies, and the Complutension edition, and the Arabic version, read, “the image of the invisible God”, as in Col 1:15<\/span>. So Christ is as the Son of God, being the natural, substantial, essential, eternal, not created, and perfect image of his Father; and so he is as man and Mediator: further, the Gospel is said to be the “glorious” Gospel of Christ, as it must needs be, since it so clearly and illustriously sets forth the glory of Christ; contains such glorious doctrines and promises in it, and is attended with such glorious effects, where it comes with power: add to all this, that “light” is attributed to it; the Jews o speak of the “light of the law”, and the law is called light; and say, that<\/p>\n

    , “there is no light but the law”; but this may be more truly said of the Gospel, by which not only persons may be notionally enlightened, who never were made really partakers of the grace of God, but is the means of spiritual and saving illumination to thousands, when it is attended with the demonstration of the Spirit: now all these excellent characters of the Gospel serve to enhance the spite and malice of Satan, in endeavouring all he can to kinder the bright shining of this glorious Gospel, to and upon any of the sons of men; and his reason for so doing is, because he knows, that should the Gospel shine unto them, the interest and glory of Christ would be advanced, and his own would decline.<\/p>\n

    l Targum Jon. ben Uzziel in Gen. iii. 6. Zohar in Gen. fol. 37. 2. Vajikra Rabba, fol. 162. 3. Debarim Rabba, fol. 245. 3. Tzeror Hammor in Gen. fol. 6. 2. & 7. 3. Vid. Irenaeum. adv. Haeres. l. 1. p. 136. m Zohar in Gen. fol. 31. 1. Tzeror Hammor, fol. 93. 3. n Zohar in Gen. fol. 31. 1. o Targum in Job iii. 16. T. Bab. Taanith, fol. 7. 2. Tzreor Hammor, fol. 89. 4.<\/p>\n

    Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

    The god of this world <\/B> ( <\/SPAN><\/span>). “Age,” more exactly, as in 1Co 1:20<\/span>. Satan is “the god of this age,” a phrase nowhere else in the N.T., but Jesus uses the same idea in John 12:31<\/span>; John 14:30<\/span> and Paul in Eph 2:2<\/span>; Eph 6:12<\/span> and John in 1Jo 5:19<\/span>. Satan claimed the rule over the world in the temptations with Jesus.<\/P>

    Blinded <\/B> (<\/SPAN><\/span>). First aorist active of <\/SPAN><\/span>, old verb to blind (<\/SPAN><\/span>, blind). They refused to believe (<\/SPAN><\/span>) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers.<\/P>

    The light <\/B> ( <\/SPAN><\/span>). The illumination, the enlightening. Late word from <\/SPAN><\/span>, to give light, in Plutarch and LXX. In N.T. only in 2Cor 4:4<\/span>; 2Cor 4:6<\/span>. Accusative case of general reference here with the articular infinitive ( <\/SPAN><\/span> that should not dawn). That is, if <\/SPAN><\/span> is intransitive as is likely, though it is transitive in the old poets (from <\/SPAN><\/span>, radiance. Cf. German Auge<\/I>=eye). If it is transitive, the idea would be “that they should not see clearly the illumination, etc.” <\/P> <\/p>\n

    Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

    The God of this world [ ] <\/SPAN><\/span>. The phrase occurs only here. Compare Eph 2:2<\/span>; Eph 6:12<\/span>; Joh 12:31<\/span>; Joh 14:30<\/span>. Satan is called God in the rabbinical writings. <\/P>

    “The first God is the true God; but the second God is Samuel.” ” The matron said, ‘Our God is greater than thy God; for when thy God appeared to Moses in the bush, he hid his face; when, however, he saw the serpent, which is my God, he fled. ” ‘ The light [ ] <\/SPAN><\/span>. Only here and ver. 6. Lit., the illumination, act of enlightening. <\/P>

    Image of God. Compare Col 1:15<\/span>; Joh 17:5<\/span>; Phi 2:6<\/span>; Phi 3:21<\/span>. Christ ‘s light is also God ‘s. Compare Heb 1:3<\/span>, Rev., effulgence (ajpaugasma, compare aujgasai shine, in this passage). Theodoret says : “The effulgence is both from the fire and with the fire, and has the fire as its cause, yet is not divided from the fire; for whence comes the fire, thence also comes the effulgence.” <\/P>

    Shine [] <\/SPAN><\/span>. Only here in the New Testament. From aujgh brightness, which also occurs but once, Act 20:11<\/span>, daybreak. In classical Greek of the sun especially. Rev., dawn is legitimate as a translation, but hardly here, since Paul is going back to the figure of ch. 3 18.<\/P> <\/p>\n

    Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

    1) “In whom the god of this world,”<\/strong> (en hois ho theos tou aionos toutou) “in whom the god of this age,” Satan, the Devil, Prince of the power of the air, chief ruler over deranged spirits, fallen angels, Joh 12:31<\/span>; Mat 4:8-9<\/span>; Rev 12:9<\/span>.<\/p>\n

    2) “Hath blinded the minds of them which believe not,”<\/strong> (etuphlosen ta noemata ton apiston) “Blinded (has blinded) the thoughts of the unbelieving ones,” or untrusting ones, by means of false teachers who pre-occupied their minds, Eph 2:2<\/span>; Eph 4:18<\/span>; Eph 6:12<\/span>; Act 26:17-18<\/span>.<\/p>\n

    3) “Lest the light of the glorious gospel of Christ,”<\/strong> (eis to me-ton photismon tou euangeliou tes dokses tou Christou) “Lest the enlightenment of the gospel of the glory of Christ,” the radiance of the glory of Christ, Col 1:27<\/span>; Psa 119:130<\/span>; Joh 8:12<\/span>; 2Ti 1:10<\/span>.<\/p>\n

    4) “Who is the image of God,”<\/strong> (hos estin eikon tou theou) “who is (exists as) the image (icon) of God;” Joh 1:14<\/span>; Joh 1:18<\/span>; Joh 14:9<\/span>; Col 1:15<\/span>; Heb 1:3<\/span>. As the image (icon) of God Jesus appeared to show what God is, in all His attributes, including holiness, justice, and love.<\/p>\n

    5) “Should shine unto them,”<\/strong> (augasai) “Should shine forth,” (unto them), that they might turn to Him and be saved, Luk 19:10<\/span>; Joh 1:3-5<\/span>; Joh 1:9-12<\/span>.<\/p>\n

    Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

    4. Whose minds the god of this world He intimates, that no account should be made of their perverse obstinacy. “They do not see,” says he, “the sun at mid-day, because the devil has blinded their understandings.” No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ’s true divinity, while they at the same time confessed him to be God, twists the text in this way — “God hath blinded the understandings of this world.” In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans their two first principles. (437) What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans. <\/p>\n

    We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul’s words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul’s meaning. But what occasion was there for this? For the subterfuge of the Arians was childish — that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere, many are called gods, (1Co 8:5<\/span>\ud83d\ude09 but David, on the other hand, sings forth — the gods of the nations are demons. (438) (Psa 96:5<\/span>.) When, therefore, the devil is called the god of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called the prince of this world. (Joh 14:30<\/span>.) (439) <\/p>\n

    There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, (440) that Christ’s divine essence is no more proved from his having the appellation God applied to him, than Satan’s is proved from its being applied to him, a cavil of this nature is easily refuted; for Christ is called God without any addition, (441) nay, he is called God blessed for ever. (Rom 9:5<\/span>.) He is said to be that God who was <\/p>\n

    in the beginning, before the creation of the world. (Joh 1:1<\/span>.) <\/p>\n

    The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt. (442) The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting the term, as respecting the power. As the power of blinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God’s control — as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God’s benefits for our salvation, so the former execute his wrath. Hence good angels are called powers and principalities, (Eph 3:10<\/span>,) but it is simply because they exercise the power given them by God. For the same reason Satan is the prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God. An evil spirit from God came upon Saul. (1Sa 16:14<\/span>.) Again, chastisements through means of evil angels. (Psa 78:49<\/span>.) <\/p>\n

    With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but the power is not alike, nor is the manner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satan blinds men, (443) not merely with God’s permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, (1Kg 22:21<\/span>,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be a <\/p>\n

    lying spirit in the mouth of all his prophets. (1Kg 22:22<\/span>.) <\/p>\n

    Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to a reprobate mind, (Rom 1:28<\/span>,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul’s meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil, (444) than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, (2Co 4:3<\/span>,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief. <\/p>\n

    Lest the light of the glorious gospel of Christ should shine upon them. This serves to confirm what he had said — that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. “For nothing,” says he, “appears in it but Christ, and that not obscurely, but so as to shine forth clearly.” He adds, that Christ is the image of God, by which he intimates that they were utterly devoid of the knowledge of God, in accordance with that statement — <\/p>\n

    He that knoweth not me knoweth not my Father. (Joh 14:7<\/span>.) <\/p>\n

    This then is the reason, why he pronounced so severe a sentence upon those that had doubts as to his Apostleship — because they did not behold Christ, who might there be distinctly beheld. It is doubtful whether he employed the expression, the gospel of the glory of Christ, as meaning the glorious gospel, agreeably to the Hebrew idiom; or whether he means by it — the gospel, in which Christ’s glory shone forth. The second of these meanings I rather prefer, as having in it more completeness. <\/p>\n

    When, however, Christ is called the image of the invisible God, this is not meant merely of his essence, as being the “co-essential of the Father,” as they speak, (445) but rather has a reference to us, because he represents the Father to us. The Father himself is represented as invisible, because he is in himself not apprehended by the human understanding. He exhibits himself, however, to us by his Son, and makes himself in a manner visible. (446) I state this, because the ancients, having been greatly incensed against the Arians, insisted more than was befitting on this point — how it is that the Son is inwardly the image of the Father by a secret unity of essence, while they passed over what is mainly for edification — in what respects he is the image of God to us, when he manifests to us what had otherwise been hid in him. Hence the term image has a reference to us, as we shall see again presently (447) The epithet invisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous. (448) <\/p>\n

    (437) The Manicheans, so called from Manes their founder, held the doctrine of two first principles, a good and an evil, thinking to account in this way for the origin of evil. See Calvin’s Institutes, volume 1 — Ed. <\/p>\n

    (438) “ Les dieux des Gentils sont diables;” — “The gods of the Gentiles are devils.” Calvin here, as in many other instances, quotes according to the sense, not according to the words. The passage referred to is rendered by Calvin — “All the gods of the nations are vanities,” (“ ou, idoles,” “or idols,”) the Hebrew word being, as he notices, אלילים, ( elilim,) mere nothings, (1Co 8:4<\/span>,) instead of אלהים, ( elohim,) gods. (See Calvin on the Psalms, vol. 4, pp. 50, 51.) There can be no doubt that Calvin, in quoting this passage here, has an eye to what is stated by Paul in 1Co 10:20<\/span>. — Ed. <\/p>\n

    (439) Calvin, when commenting on the passage referred to, remarks, that “the devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God’s permission, he exercises his tyranny over the world.” — Calvin on John, volume 2. — Ed. <\/p>\n

    (440) “ Tant qu’ils voudront;” — “As much as they please” <\/p>\n

    (441) Calvin obviously means by this clause — without anything being added having a tendency to qualify or limit the appellation. In accordance with this he says in the Institutes, (volume 1,) that the “title,” God, “is not conferred on any man without some addition, as when it is said that Moses would be a god to Pharaoh.” (Exo 7:1<\/span>.) — Ed. <\/p>\n

    (442) A variety of animals, besides the dog, were worshipped by the Egyptians, and even some vegetable substances, growing in their gardens, were adored by them as deities! Calvin, when commenting on 1Co 8:5<\/span>, speaks of the Egyptians as having rendered divine homage to “the ox, the serpent, the cat, the onion, the garlic.” — Calvin on Corinthians, vol. 1, p. 277. — Ed. <\/p>\n

    (443) “ Les reprouuez;” — “The reprobate.” <\/p>\n

    (444) “ The god of this world. O that we could consider this, according to what it doth import and carry in it of horror and detestableness! It is a thing that we do not yet believe, that a world inhabited by reasonable creatures, God’s own offspring, is universally fallen into a confederacy and combination with another god, with an enemy — god, an adversary — god, against the living and true God! Men have changed their God. And what a fearful choice have they made! Fallen into a league with those wicked creatures that were weary of his government before, and that were, thereupon, thrown down into an abyss of darkness, and bound up in the chains thereof, unto the judgment of the great day. But doth the Scripture say this in vain? or hath it not a meaning when it calls the devil the god of this world ? O with what amazement should it strike our hearts, to think that so it is, that the whole order of creatures is gone off from God, and fallen into a confederacy with the devil and his angels, against their rightful sovereign Lord.” — Howe’s Works. (London, 1834.) p. 1206. — Ed. <\/p>\n

    (445) Calvin manifestly refers to an expression made use of by the Council of Nice, A.D. 325, to express unity of essence in the first and second persons of the Trinity, the Son having been declared to be ὁμοούσις τῷ Πατρὶ — co-essential with the Father. “It had been used in the same sense by some writers before the meeting of the Council. It is remarkable, however, that it had been rejected by the Council of Antioch, A.D. 263, on account of the inference which Paul of Samosata pretended to draw from it, namely, that if Christ and the Spirit were consubstantial with the Father, it followed that there were three substances — one prior and two posterior — derived from it. To guard against this inference, the Council declared that the Son was not ὁμοούσιος τῷ Πατρὶ ( consubstantial with the Father.) “Paul” ( of Samosata) “seems to have explained the term as signifying specific, or of the same species; and it is certain that this sense had sometimes been given to it. Thus Aristotle calls the stars ὁμοούσια meaning that they were all of the same nature. But in the creed of Nice it is expressive of unity of essence, and was adopted, after considerable discussion, as proper to be opposed to the Arians, who affirmed that the essence of the Son was different and separate from the Father.” — Dick’s Theology, volume 2. The reader will also find the same expression largely treated of by Calvin in the Institutes, volume 1 — 1. See also Institutes, volume 2, and Calvin on John, vol. 1, p. 417. — Ed. <\/p>\n

    (446) “Christ is the image of God, as a child is the image of his father; not in regard of the individual property which the Father hath distinct from the child, and the child from the father, but in respect of the same substance and nature, derived from the father by generation. Christ is here called the image of God, (2Co 4:4<\/span>,) ‘not so much,’ saith Calvin, in relation to God, as the Father is the exemplar of his beauty and excellency, as in relation to us, as he represents the Father to us in the perfections of his nature, as they respect us and our welfare, and renders him visible to the eyes of our minds.” — Charnock’s Works, (Lond. 1684,) volume 2, p. 476. — Ed. <\/p>\n

    (447) See on verse 6. <\/p>\n

    (448) Three manuscripts (as stated by Poole in his Synopsis) have ἀοράτου ( invisible,) but it is generally believed to have been an interpolation from Col 1:15<\/span>. — Ed. <\/p>\n

    Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

    (4) In whom the god of this world . . .<\/strong>The word sounds somewhat startling as a description of the devil, but it has parallels in the prince of this world (Joh. 14:30<\/span>), the prince of the power of the air (Eph. 2:2<\/span>). The world which lieth in wickedness, perhaps in the evil one<\/em> (1Jn. 5:19<\/span>), worships the spirit of hate and falsehood and selfishness, and in so doing it practically deifies the devil. And the work of that god of this world is directly in antagonism to that of God. He seeks to lead men back from light to darkness. He blinded<\/em> (the Greek tense indicates an act in past time without necessarily including the idea of its continuance in the present) the minds of the unbelievers.<\/em> The noun is probably used, as in 1Co. 6:6<\/span>; 1Co. 7:12-15<\/span>; 1Co. 10:27<\/span>; 1Co. 14:22-24<\/span>, with a special reference to the outside heathen world. Their spiritual state was, St. Paul seems to say, lower than that of Israel. The veil was over the heart of the one; the very organs of spiritual perception were blinded in the other.<\/p>\n

    Lest the light of the glorious gospel.<\/strong>Better to the end that the radiance<\/em> (or, light-giving power<\/em>) of the gospel of the glory of God . . .<\/em> The words describe not merely a purpose, but a result. The word for light here, and in 2Co. 4:6<\/span>, is not the simple noun commonly used, but a secondary form, derived from the verb to give light or illumine. The English version glorious, though a partial equivalent for the Greek idiom of the genitive of a characteristic attribute, lacks the vigour and emphasis of the original, which expresses the thought that the gospel is not only glorious itself, but shares in the glory of Christ, and has that for its theme and object. But even that gospel may fail of its purpose. The blind cannot see even the brightness of the noon-day sun. The eye of the soul has to receive sight first. So, in the mission to the Gentiles given to the Apostle on his conversion, his first work was to open their eyes, to turn them from darkness to light (Act. 26:18<\/span>).<\/p>\n

    Christ, who is the image of God.<\/strong>The Greek word is used in the LXX. of Gen. 1:26<\/span> for the image of God, after which man was created. So in 1Co. 11:7<\/span> man is spoken of as the image and glory of God. (Comp. Col. 1:15<\/span>; Col. 3:10<\/span>.) In Heb. 10:1<\/span> it stands as intermediate between the object and the shadow, far plainer than the latter, yet not identical with the former, however adequately representing it.<\/p>\n

    Should shine unto them.<\/strong>Literally, should irradiate,<\/em> or, cast its beams upon them.
    <\/em><\/p>\n

    Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

    4<\/strong>. <\/strong> Blinded <\/strong> is aoristic, and would seem to refer specially to the time when Jesus was personally visible to men on earth. The perishing things <\/em> would, in the specific case of the Judaists, be the Mosaic ritual and traditions, through adhering to which Christ is either rejected or reduced to mere humanity. The same process, however, of blindness from the god of this world<\/strong>, is constantly recurring from perishing mundane things of every kind. <\/p>\n

    God of this world<\/strong> It is hardly wonderful that the Marcionites, or ultra-Paulines, who rejected not only the ritual and circumcision of the Old Testament, but even its Jehovah as an evil deity, quoted this as a chief proof-text. The ablest of the patristical commentators, Tertullian, Augustine, Chrysostom, and others, refuted them, as Alford remarks, by a violation of grammar, referring god <\/strong> to the true God, and translating unbelievers of this world. <\/em> The process by which the god of this world <\/strong> blinds men is described by Jesus in Joh 5:44<\/span>. <\/p>\n

    Them which believe not<\/strong> This blinding is not the antecedent but the consequent of their free unbelief. Evidence was at first ample; faith was in their full power; the rejection of Christ was free and voluntary, and the yielding to the blinding sway of the god of this world <\/strong> which followed was a self-surrender to falsehood and wickedness of the most guilty kind. This was the exact history of the Jewish rejection of Christ as recorded in the gospels. At first the Jews paused and deliberated; they then rejected; and then, to them, blinded by the god of this world<\/strong>, the gospel was vailed, and they were given over to crucify Him whom they had rejected. The phrase god of this world <\/strong> was not, perhaps, unknown in Jewish literature. Olshausen quotes from Schoettgen the words of Jalkut Ruberic: “God the first is God the living, god the second is Sammael.” In John’s gospel Satan is thrice called “Prince of this world,” Joh 12:31<\/span>; Joh 14:30<\/span>; Joh 16:11<\/span>. <\/p>\n

    World<\/strong>, in John, is the space world; in the present text it is , or time-world; the dispensation extending to the second advent. <\/p>\n

    Lest<\/strong> The error of the Jews, and of Paul’s Judaistic-Christian opponents, was the ignoring the divine in Christ; the former utterly rejecting him as an impostor, the latter accepting him as a mere human continuator of Mosaicism. St. Paul now shows them what a divinity they rejected. <\/p>\n

    The light Christ<\/strong> Literally, the illumination of the gospel of the glory of Christ. <\/em> Compare note on 2Co 3:18<\/span>. The god of this world, blinding their eyes, shuts out the incoming rays from the gospel, or glad news of Christ’s glory. How great that glory <\/strong> is, St. Paul now declares. <\/p>\n

    Image God<\/strong> As our bodily eyes behold the image of the firmament, with the sun or, perhaps, the stars, reflected in the clear surface of a placid lake, so does the image of God, viz., Christ, disclose itself in the gospel. From that image <\/strong> pours a light of glory; but upon these seared eyes in vain. The god of this world has glazed their retinas, and that glaze is a vail upon the gospel. To the eye of a hardened unbelief, the true Christ is invisible.<\/p>\n

    Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

    2Co 4:4<\/span><\/em><\/strong>. <\/strong>The god of this world<\/em><\/strong><\/strong> That is, the Devil; so called, because the men of this world worshipped or obeyed him as their god. It would be a good illustration of the present passage, if it could be proved, as it has been asserted by many, that this malignant spirit was so early called by the Jews, , Semal, <\/em>“the god who blinds.” Blinded their minds <\/em>here answers to their minds were blinded, <\/em>ch. 2Co 3:14<\/span> and the 2nd and 3rd verse of this explains 2Co 4:13-14<\/span> of that chapter. Of the glorious Gospel of Christ <\/em>might be rendered, of the Gospel of the glory of Christ. <\/em>Glory here, as in the former chapter, may be put for shining <\/em>and brightness; <\/em>so that the Gospel of the glory of Christ <\/em>denotes the brightness or clearness of the doctrine wherein Christ is manifested in the Gospel. Christ is not only the eternal Son, but he is the image of <\/em>the invisible God <\/em>in all his perfections and glories. <\/p>\n

    Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

    2Co 4:4<\/span> . A statement to establish the . ., so that is equivalent to (comp. on 2Co 3:6<\/span> ): in whom the devil has made blind, i.e<\/em> . incapable of the perception of the truth, the thoughts of the unbelieving<\/em> ( , as in 2Co 3:14<\/span> [189] ). It is his work to make the unbelieving blind, as respects the bringing forward their power of thought to confront the light of the gospel; and this his characteristic he has carried out in the ; in their souls he has succeeded in his devilish work of blinding the thoughts of the unbelieving. Observe, accordingly, that the conception of the is a narrower one than that of the . Not with all does the devil gain in presence of the preaching of the gospel his object of blinding them and making them ; many so comport themselves towards this preaching that they become believing and (1Co 14:24<\/span> f.; Act 13:48<\/span> ; Act 2:40<\/span> ; Act 2:47<\/span> ; Mat 13:8<\/span> ; Mat 13:23<\/span> ). Hence is neither aimless (the objection of Hofmann), nor is it, with Rckert, to be referred to a negligence<\/em> of expression, so that Paul would, in order to round off the sentence and to make his opinion quite clearly prominent, that the are the , have appended the appositional clause ungrammatically and tautologically. Fritzsche, whom Billroth follows, takes . proleptically<\/em> : “ hoc effectu ut nullam haberent fidem<\/em> .” But the proleptic use of adjectives (see on 1Co 1:8<\/span> ) is nowhere found with the genitive of an adjective used substantively; it must have run . [190] Comp. 1Th 3:13<\/span> ; Phi 3:21<\/span> . Quite arbitrarily, most of the older expositors (also Grotius, Wolf, Emmerling, Flatt) explain it in such a way that <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> fills the place of an apposition to <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . In that case it must have run: <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (see, especially, Bornemann, Schol. in Luc<\/em> . p. 173). According to Ewald, Paul has inserted the addition ., as if he meant thereby merely to say: “the Gentile<\/em> thoughts,” because the Jews regarded the Gentiles only as the unbelievers. But such a reference would have needed all the more a precise indication, as the reader had to find in . Gentiles and Jews<\/em> , consequently in , no special reference to the Gentile<\/em> character. According to Hofmann, is intended to be the domain<\/em> within which, etc., and this domain is in view of the preaching of the apostle the Gentile<\/em> one, in which there has taken place that which this relative clause asserts of the unbelieving. To this the context is opposed, which gives no justification whatever for limiting the to the sphere of the Gentile world<\/em> ; they form, in general, a contrast to the , as also at 2Co 2:15 , 2Co 1:18<\/span> , and to the <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , 2Co 3:18<\/span> , who are<\/em> just the . Finally, it is to be observed as a mere historical point, that Irenaeus ( Haer.<\/em> iv. 48), Origen, Tertullian ( contra Marc.<\/em> iv. 11), Chrysostom, Augustine ( c. advers. leg.<\/em> ii. 7. 8), Oecumenius, Theodoret, Theophylact (also Knatchbull), with a view to oppose the dualism of the Marcionites and Manichaeans, joined with <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ( infidelium hujus saeculi<\/em> ).<\/p>\n

    .] the God of this<\/em> (running on till the Parousia) period<\/em> . On the subject-matter, comp. Joh 8:44<\/span> ; Joh 12:31<\/span> ; Joh 14:30<\/span> ; Eph 2:2<\/span> ; Eph 6:12<\/span> ; 2Th 2:9<\/span> f. The devil, as ruling principle, is called god<\/em> . Comp. Phi 3:19<\/span> . Among the Rabbins, also, it is said: “Deus primus est Deus verus, sed Deus secundus est Samael,” Jalkut Rubeni, f. 10. 4, ad<\/em> Gen 1:27<\/span> . Comp. the passages in Eisenmenger, Entdecht. Judenth.<\/em> I. p. 827, where he is called the strange god<\/em> and the other god<\/em> . There is not something ironical in the expression here (Olshausen), for that would be quite alien to the connection; on the contrary, with the utmost earnestness the great anti-Christian power of the devil is intended to be made palpably evident. Comp. Benge.<\/p>\n

    . . .] Purpose of the devil: in order that the illumination should not shine<\/em> , etc. For that which illumines does not shine for the blinded. [191] Hence it is quite unnecessary to explain , to see<\/em> , or to have an eye upon<\/em> (Luther, Grotius, Emmerling, Rckert, Ewald, Hofmann), which signification (more exactly, to direct the light of the eyes to anything<\/em> ) undoubtedly occurs in Greek poets (Soph. Phil.<\/em> 217; Eur. Rhes<\/em> . 793; more frequently in the middle, as Iliad<\/em> , xxii. 458; Elmsley, ad Bacch<\/em> . 596; Jacobs, ad Anthol.<\/em> VIII. p. 338), but is foreign even to the LXX. (Lev 13:25<\/span> f., Lev 13:28<\/span> ; Lev 13:39<\/span> ; Lev 14:56<\/span> ). Besides, the simple does not occur in the classic writers with the neuter meaning fulgere<\/em> (though the compounds and , which are the readings of several uncials, do so occur), but only in the active sense: irradiate, illumine<\/em> , as e.g.<\/em> Eur. Hcc<\/em> . 637.<\/p>\n

    ] illumining<\/em> , is found in Sextus Empiricus, 522. 9; Plut. Mor.<\/em> 920 D; more often in the LXX., in Aquila, Theodotion, and Symmachus. Without figure, the meaning is: in order that the enlightening truth of the gospel might not he known and appropriated by them<\/em> .<\/p>\n

    ] The glory of the exalted Christ<\/em> (comp. 2Co 3:18<\/span> ) is here denoted as the contents of the Messianic preaching; elsewhere (1Co 1:18<\/span> ) it is the word of the cross. Both meanings are used according to the requirement of the context, and both rightly (Rom 4:25<\/span> ; Rom 5:10<\/span> , al.<\/em> ); for the is the consequence<\/em> of the death of the cross, by which it was conditioned<\/em> (Phi 2:6<\/span> ff.; Rom 8:34<\/span> , al.<\/em> ; Luk 24:26<\/span> ; often in John), and it conditions the future completion of the work of the cross (Phi 2:10<\/span> f.; Rom 8:34<\/span> ; Heb 7:25<\/span> ; 1Co 15<\/span> ; Col 3:3<\/span> f.).<\/p>\n

    . ] for Christ in the state of His exaltation [192] is again, as He was before His incarnation (comp. Joh 17:5<\/span> ), fully and (Phi 2:6<\/span> ), hence in His glorified corporeality (Phi 3:21<\/span> ) the visible image of the invisible God. See on Col 1:15<\/span> ; comp. Heb 1:3<\/span> . It is true that in the state of His humiliation He had likewise the divine , which He possessed (Rom 1:4<\/span> ), which also, as bearer of the divine grace and truth (Joh 1:14<\/span> ), and through His miracles (Joh 2:11<\/span> ), He made known (Joh 14:9<\/span> ); but its working and revelation were limited by His humiliation to man’s estate, and He had divested Himself of the divine appearance (Phi 2:7<\/span> f.) till in the end, furnished through His resurrection with the mighty attestation of His divine sonship (Rom 1:4<\/span> ), He entered, through His elevation to the right hand of God, into the full communion of the glory of the Father, in which He is now the God-man, the very image and reflection of God, and will one day come to execute judgment and to establish the kingdom.<\/p>\n

    Aim of the addition: “hinc satis intelligi potest, quanta<\/em> sit gloria Christi,” Bengel; it is the highest<\/em> and holiest of all<\/em> , and of the knowledge of it<\/em> Satan deprives those whom he blinds!<\/p>\n

    [189] Comp. Homer, Od<\/em> . xx 346: , Pind. Ol<\/em> . vii. 133, xii. 13; Plat. Phaed<\/em> . p. 96 C; Lucian, Nigr<\/em> . 4.<\/p>\n

    [190] According to Fritzsehe, the unbelief appears as effect<\/em> of the blinding, consequently as a refusal<\/em> of belief, as . In our view, it appears as defectus fidei<\/em> and the devil steps<\/em> in with his blinding, and makes<\/em> out of the the (Eph 5:6<\/span> ; Col 3:6<\/span> ). As regards the contents of the thought, therefore, the two views are not contradictory.<\/p>\n

    [191] Hofmann very wrongly, since he himself recognises the lofty poetic turn of the words, objects that this explanation would require the (not genuine) .<\/p>\n

    [192] For it is the exalted One<\/em> of whom Paul is thinking. Comp. Ernesti, Urspr. d. Snde<\/em> , p. 212 f.<\/p>\n

    Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

    DISCOURSE: 2013
    THE CONTEST BETWEEN GOD AND SATAN<\/strong><\/p>\n

    2Co 4:4-6<\/span>. 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. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus sake. 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<\/em>.<\/p>\n

    THE office of the ministry, if conscientiously discharged, is the most honourable and useful that a human being can execute: but, if perverted to carnal ends and purposes, it debases a mans character, and renders him more injurious to society than a raging pestilence. A minister, if he be upright before God, will not seek his own honour or interest, but the salvation of his people: he will be the servant of men for Christs sake: he will employ all his time and talents in the line of his own peculiar profession; and will gladly sacrifice, not his reputation only or his interests, but his very life, if need be, in the service of his fellow-creatures: feeling the importance of his work, he will never degrade the pulpit by making it a theatre whereon to display his own abilities; but will commend himself to every mans conscience in the sight of God, and exert himself to the utmost to rescue sinners from the jaws of the devouring lion. St. Paul, in the passage before us, labours to impress this thought on our minds. Speaking of the blindness of men, not only under the law, but even under the clearer light of the Gospel, and having ascribed it to the agency of Satan, he affirms, that his one employment as a minister was, to co-operate with God in defeating the purposes of that wicked fiend.Not content with having declared this sentiment in the verses preceding the text, he interrupts, as it were, the thread of his discourse, to repeat it; intimating thereby, that as he could not repeat it too often, so they who should follow him in the ministerial office could never dwell upon it too much; We preach not ourselves, says he, but Christ Jesus the Lord, and ourselves your servants for Jesus sake.
    It is however to the other parts of the text that we wish to draw your attention at this time: they exhibit in a contrasted view,<\/p>\n

    I.<\/p>\n

    The great powers that interest themselves about the souls of men<\/p>\n

    Satan is more earnestly occupied respecting us than we are aware of
    [The power here called the god of this world is most assuredly the devil. His character is put in direct opposition to that of Jehovah; and therefore, however august the title may appear, it must be understood in reference to him, who has shewn himself from the beginning the great enemy both of God and man. He is called the god of this world, because the whole world lies under his dominion. Not that he is the rightful governor; he is a vile usurper, that has reduced our fallen race under his power, and exercises over them the most despotic sway. Repeatedly is he called by Christ himself, the prince of this world; and by the Apostle, the prince of the power of the air, the spirit that now worketh in the children of disobedience. It is by blinding their minds that he retains his power, and makes them account that<\/em> liberty, which is, in fact, the sorest bondage. Is it asked, How<\/em> does he blind their minds? We answer, He has a multitude of devices, which cannot be discovered without much deep experience, and much divine instruction. He puffs us up with a conceit that we know enough already; and thereby keeps us from seeking information. He stimulates us to the gratification of our corrupt propensities, that we may have neither leisure nor inclination to attend to our spiritual concerns. He fills us with prejudice against the doctrines of the Gospel as erroneous, and against the ministers and people of God as hypocrites or enthusiasts; and thus confirms us in our natural enmity against God himself. Sometimes he represents God as too merciful to punish; and, at other times, as too inexorable to forgive; and thus either lulls us aleep in security, or enervates us by despondency. By these and other wiles too numerous to recount, he keeps men in his snares, and leads them captive at his will.]<\/p>\n

    Jehovah also condescends to interest himself in our behalf
    [The God of heaven is here opposed to the God of this world; and is described by an expression of his omnipotence no less wonderful than the creation of the universe out of nothing; he commanded the light to shine out of darkness. While Satan is endeavouring to blind men, Jehovah exerts himself to enlighten their minds. He could indeed effect his purpose in an instant; but he is pleased to make use of means, and to form his new creation in a gradual manner. He sends his ministers to declare his truth, and his Spirit to seal it on our hearts. Thus, by fixing our attention to it, by making us to see its correspondence with our experience and our wants, and, finally, by giving us to taste its sweetness and excellency, he shines into our hearts, and dissipates the darkness wherein we were enveloped.]
    The contrasted representation of these great powers exhibits to us also,<\/p>\n

    II.<\/p>\n

    The ends and purposes they are endeavouring to accomplish<\/p>\n

    Satan strives as much as possible to hide Christ from our eyes
    [Satan is aware that no one, who has a discovery of Christs glory, will ever continue submissive to his government. Let a soul be favoured with a ray from heaven, whereby it shall have a glimpse of the glory of God in the face of Jesus, and it will instantly cast off its allegiance to Satan, and take up arms against him. But, while the veil continues on the heart, and this heavenly light is concealed from the view, the soul will be satisfied with its state, nor ever exert itself in earnest to break the yoke imposed upon it. This therefore it is the great work of Satan to accomplish: he cares not what we know or what we do, if he can but keep us from beholding the Divine image in the face of Jesus. As every thing short of this will be ineffectual for our salvation, so he is willing that we should have every attainment in knowledge or morality, if he can but succeed in this one point. This is the very marrow of the Gospel, if we may so speak; it is that which infuses life into the dry bones: in vain will each kindred bone resume its proper station in the body; in vain will the flesh and sinews be superinduced upon them; the body will be no other than a breathless corpse, till a spirit of life be infused into it [Note: Eze 37:7-9<\/span>.]: so will the soul, however exactly fashioned as to the outward appearance, be altogether destitute of spiritual life, till Christ be revealed to it, and formed within it. While the Gospel is hid from the soul, it is, and must be, lost.]<\/p>\n

    God, on the other hand, strives to reveal Christ unto us
    [He knows that nothing short of a discovery of Christ will ever save the soul. If we speak with the tongues of men and of angels, if we have faith that can remove mountains, if we give all our goods to feed the poor, and our body to be burned, and have not that view of Christ which fills our souls with love to God and man, it profiteth us nothing [Note: 1Co 13:1-3<\/span>.]. Not even a knowledge of Christ himself will be of any effectual service, if we do not see the Divine perfections united in him and glorified in the redemption which he has wrought out for us. Hence, in every dispensation, whether of providence or of grace, he aims at leading sinners to the perfect knowledge of his Son: nor can he ever look upon them with pleasure and complacency till this be accomplished.]<\/p>\n

    This subject will clearly shew us,
    1.<\/p>\n

    The value of our souls<\/p>\n

    [Shall two such great powers interest themselves so much about us, and we imagine that our souls are of little worth? Surely that which incessantly occupies their<\/em> attention must well deserve our incessant care ]<\/p>\n

    2.<\/p>\n

    Our state before God<\/p>\n

    [Let us not ask ourselves merely whether we be moral or immoral, but whether the scales have ever fallen from our eyes, and the glory of Christ been ever revealed to our souls? We must be made sensible that Satan once blinded us; that through his influence we were in unbelief; that nothing but a light from heaven could dispel this darkness; and that such a revelation of Christ to the soul is the only possible source of life and salvation. Let us inquire whether we have ever felt that conviction, and whether, under the influence of it, we have sought and obtained that divine illumination? This is the criterion by which we must judge ourselves, and by which our state will be determined to all eternity.]<\/p>\n

    3.<\/p>\n

    The constant duty of our lives<\/p>\n

    [Though we are not to neglect our earthly calling, we must seek above all to grow in grace and in the knowledge of Jesus Christ: even after we have been enlightened, we need be careful lest Satan blind us again and again [Note: The falls of David, Solomon, and others, should put us on our guard.]. We should seek continually the illumination of Gods Spirit, and, by increasing views of Christs glory, to be changed into his image from glory to glory by the Spirit of the Lord [Note: If this were the subject of a Visitation or Ordination Sermon, it would be proper to shew in this place the duty of ministers to preach Christ, and to know nothing but Christ, in all their ministrations; since nothing but that will save the souls of those to whom they minister.].]<\/p>\n<\/p>\n


    <\/strong><\/p>\n

    Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

    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. <\/p>\n<\/p>\n

    <\/strong><\/p>\n

    Ver. 4. The god of this world<\/strong> ] The devil usurps such a power, and wicked men will have it so. They set him up for God: if he do but hold up his finger, give the least hint, they are at his obedience, as God at first did but speak the word, and it was done. All their buildings, ploughings, plantings, sailings, are for the devil. And if we could rip up their hearts, we should find written therein, The god of this present World. <\/p>\n

    Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

    4.<\/strong> ] in whose case<\/strong> (it is true, that) the god of this world<\/strong> (the Devil, the ruling principle in the men of this world, see reff. It is historically curious, that Irenus (Hr. iv. 39. 2, p. 266), Origen, Tertull. (contra Marc [5] 2Co 4:11<\/span> , vol. ii. p. 499), Chrys., Augustine (c. advers. leg. ii. 7 (29), vol. viii. p. 655), cum., Theodoret, Theophylact, all repudiate, in their zeal against the Marcionites and Manichans, the grammatical rendering, and take together) blinded<\/strong> (the aor. of a purely historical event) the understandings of the unbelieving<\/strong> (i.e. who, the , are victims of that blinding of the understandings of the unbelieving, which the Devil is habitually carrying on. Meyer well remarks, that if it had merely been , it would have only expressed in the concrete the . of those signified by , whereas now, by the addition of ., the blinding inflicted on the . is marked as falling under its category<\/em> . The rendering ‘so that they believe not<\/em> ,’ Fritz., Billroth, is out of all question) in order that the illumination of<\/strong> (shining from<\/em> , gen. subj.) the gospel of the glory of Christ, who is the image of God<\/strong> (recurrence to the allegory of ch. 2Co 3:18<\/span> ; Christ is the image of God, , Heb 1:3<\/span> , into which same image, , we, looking on it in the mirror of the gospel, are changed by the Spirit; but which glorious image is not visible to those who are blinded by Satan), might not shine forth<\/strong> ([see var. readd. The object of the god of this world was not merely to prevent them<\/em> from being illuminated, but to stop the shining forth altogether]: the rendering, ‘ that they might not see<\/em> ,’ Grot., al., is inadmissible).<\/p>\n

    [5] Marcus Monachus, 390<\/p>\n

    Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

    2Co 4:4<\/span> . : among whom the god of this world, sc.<\/em> , Satan. is an “age,” a certain limit of time, and so (1Co 1:20<\/span> ; 1Co 2:6<\/span> ) is “this present age,” over which the devil is regarded as having power ( cf.<\/em> Eph 2:2<\/span> ; Eph 6:12<\/span> ). We have the expression in Ignatius ( Romans , 6<\/em> ). Wetstein quotes a Rabbinical saying, “The true God is the first God<\/em> , but Sammael ( i.e.<\/em> , the evil angel who was counted Israel’s special foe) is the second God<\/em> ”. Many early writers, beginning with Origen and Irenus, through dread of Gnostic speculations, dissociate from , which they join with . But this is a mere perversity of exegesis, suggested by controversial prejudice. Beliar is twice called “the ruler of this world” in the Ascension of Isaiah<\/em> (ed. Charles, pp. 11, 24). : hath blinded<\/em> (the “ingressive aorist” again; cf.<\/em> 2Co 4:2<\/span> ) the minds<\/em> ( cf.<\/em> 2Co 3:14<\/span> ) of the unbelieving<\/em> . Out of sixteen occurrences of the word in the Pauline Epistles, fourteen are found in the Epp. to the Corinthians; it consistently means “unbelieving,” and is always applied to the heathen<\/em> , not to the Jews (except, perhaps, Tit 1:15<\/span> ). . . .: to the end that the light<\/em> (lit. “the illumination”) of the gospel of the glory of Christ, who is the Image of God, should not dawn upon them<\/em> . This is the force of , even if, as we seemingly must do, we omit from our text; is the “dawn,” and is to be taken intransitively. The R.V. marginal rendering “that they should not see the light,” etc., does not suit the context so well. The A.V. “the light of the glorious gospel of Christ” is inadequate, as it does not bring out the force of the phrase . is the genitive of contents<\/em> ( cf.<\/em> the similar phrase, 1Ti 1:11<\/span> ); the substance of the good tidings preached is the , the glorious revelation of Christ ( cf.<\/em> 2Co 4:6<\/span> below). That Christ is the Image or of God is the statement of St. Paul which approaches most nearly in form to the doctrine of St. John (see reff. and, for the general sense, 1Co 11:3<\/span> , Phi 2:6<\/span> ; cf.<\/em> Heb 1:3<\/span> ). P. Ewald, who maintains that St. Paul was acquainted with a Johannine tradition of our Lord’s words, finds in 2Co 4:3-4<\/span> reminiscences of conversations reported in the Fourth Gospel. Thus we have in consecutive verses (Joh 8:44-45<\/span> ) , and the expression is comparable with (Joh 12:31<\/span> ; Joh 14:30<\/span> ; Joh 16:11<\/span> ). The parallels are certainly interesting; cf.<\/em> also the phrase with Joh 8:19<\/span> ; Joh 8:42<\/span> .<\/p>\n

    Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

    god. App-98. <\/p>\n

    world = age. Greek. aion. App-129. Compare Joh 12:31; Joh 14:30; Joh 16:11; where, however, world is kosmos (App-129.) <\/p>\n

    minds. Greek. noema. See 2Co 2:11, <\/p>\n

    them, &c. = the unbelieving. Greek. apistos. Compare App-150. <\/p>\n

    lest, &c. = to (Greek. eie. App-104.) the end that the light . . . should not (Greek. me as in 2Co 4:2). <\/p>\n

    light = illumination. Greek. photismos. App-130. glorious <\/p>\n

    gospel = gospel (or good news) of the glory. Compare 1Ti 1:11. Tit 2:13. See App-140. <\/p>\n

    Christ = the Christ. App-98. <\/p>\n

    image. See 2Co 3:18. Co 2Co 1:1, 2Co 1:15. Heb 1:3 (charakter). <\/p>\n

    shine. Greek. augazo. Only here. Compare apaugasma, Heb 1:3. <\/p>\n

    unto them. The texts omit, <\/p>\n

    Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

    4.] in whose case (it is true, that) the god of this world (the Devil, the ruling principle in the men of this world, see reff. It is historically curious, that Irenus (Hr. iv. 39. 2, p. 266), Origen, Tertull. (contra Marc[5] 2Co 4:11, vol. ii. p. 499), Chrys., Augustine (c. advers. leg. ii. 7 (29), vol. viii. p. 655), cum., Theodoret, Theophylact, all repudiate, in their zeal against the Marcionites and Manichans, the grammatical rendering, and take together) blinded (the aor. of a purely historical event) the understandings of the unbelieving (i.e. who, the , are victims of that blinding of the understandings of the unbelieving, which the Devil is habitually carrying on. Meyer well remarks, that if it had merely been , it would have only expressed in the concrete the . of those signified by ,-whereas now, by the addition of ., the blinding inflicted on the . is marked as falling under its category. The rendering so that they believe not, Fritz., Billroth, is out of all question) in order that the illumination of (shining from, gen. subj.) the gospel of the glory of Christ, who is the image of God (recurrence to the allegory of ch. 2Co 3:18;-Christ is the image of God, , Heb 1:3, into which same image, , we, looking on it in the mirror of the gospel, are changed by the Spirit; but which glorious image is not visible to those who are blinded by Satan), might not shine forth ([see var. readd. The object of the god of this world was not merely to prevent them from being illuminated, but to stop the shining forth altogether]:-the rendering, that they might not see, Grot., al., is inadmissible).<\/p>\n

    [5] Marcus Monachus, 390<\/p>\n

    Fuente: The Greek Testament<\/b><\/i><\/h4>\n

    2Co 4:4. , as concerns whom, [in whom])- , the god of this world) A great, but awful description of Satan [corresponding to his great but awful work, mentioned here.-V. g.], comp. Eph 2:2, respecting the fact itself: and Php 3:9, respecting the term. Who would otherwise think, that he could in the case of men obstruct so great a light [as that which the Gospel affords]? But there is somewhat of a mimesis;[19] for those that perish, especially the Jews, think, that they have God, and know Him. The ancients construed with , as if it were, the unbelievers of this world, in order that they might give the greater opposition to the Manicheans and the Marcionites.[20]- , of this world) He says, of this, for the devil will not be able always to assail.-, blinded) not merely veiled [ch. 2Co 3:14-15].- , of them who believe not) An epithet,[21] by supplying the relative pronoun , of them; for among those, that perish, are chiefly those, who, though they have heard, do not believe. The Gospel is received by faith unto salvation.- [22]) lest should shine.- , …, the enlightening [illumination] of the Gospel, etc.) He afterwards calls it the enlightening of the knowledge, etc.-, enlightening, is the reflection or propagation of rays from those, who are enlightened, for the purpose of enlightening more. The Gospel and knowledge are correlatives, as cause and effect.- , of the glory) 2Co 3:18, note.- , the image of God) From this we may sufficiently understand how great is the glory of Christ, v. 6; 1Ti 6:15. He, who sees the Son, sees the Father, in the face of Christ. The Son exactly represents and reflects the Father.<\/p>\n

    [19] See Append. Allusion to an opponents words or sentiments.<\/p>\n

    [20] Both which sects regarded matter as essentially evil and under the power of the devil, which the rendering, god of this world, seemed to sanction.-ED.<\/p>\n

    [21] Beng. would make it thus, The unbelieving lost, spoken of above.<\/p>\n

    [22] The Germ. Ver. also exhibits the pronoun , which is more highly esteemed in the margin of the 2d Ed. than in the larger Ed.-E. B.<\/p>\n

    ABCD corrected, G Vulg. f Orig. Iren. omit . Except one passage of Origen there is none of the oldest authorities in support of it.-ED.<\/p>\n

    Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

    2Co 4:4<\/p>\n

    2Co 4:4<\/p>\n

    in whom the god of this world-The god of this world is Satan. God created the world and all that pertains to it for his own glory and honor. He then created man in his own image as his representative to rule the world, under Gods direction, in harmony with Gods laws, and for his glory and for the exaltation of his authority. But man betrayed the trust committed to him, and turned from God as his counsellor, guide, and ruler and chose to follow and obey the devil. In doing so, he transferred the allegiance and rule of the world from God to the evil one. Satan, by virtue of this transfer, became the god of this world. Man chose Satan to be his god and the god of his kingdom instead of the Lord God, the Creator of the heavens and the earth. The devil in his parley with Jesus on the mount of temptation showed him all the kingdoms of the world, and said unto him: To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomsoever I will I give it. (Luk 4:6).<\/p>\n

    hath blinded the minds of the unbelieving,-Satan veils the minds of those under his rule to hinder their seeing the truth of the gospel. [That is, that it might not show its true purport, and its real excellence to them; so that they should neither understand the one, nor appreciate the other. They are blind for lack of faith, and so being unbelieving they are perishing (Eph 5:6), seeing that they walk in darkness (Joh 8:12), and in Satans power (Act 26:18). Blindness of heart is both a sin and a punishment of sin.]<\/p>\n

    that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them.-His object in veiling their minds is that the light of the truth of the gospel shall not shine upon their hearts to enlighten and save them. He veils their hearts by filling them with the love of evil things. [So men may have the gospel shining all around them and directed full upon them, and yet be blinded, and blind themselves to it.]<\/p>\n

    Those who would behold God may see him reflected in the face of his Son, for, as Jesus said to Philip: He that hath seen me hath seen the Father. (Joh 14:9). [The face of Moses was illumined because he had been in the presence of God, and so Christ reflects perfectly the glory of God, because he is the effulgence of his glory. (Heb 1:3).]<\/p>\n

    Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

    the god: Mat 4:8, Mat 4:9, Joh 12:31, Joh 12:40, Joh 14:30, Joh 16:11, 1Co 10:20, Eph 2:2, Eph 6:12, 1Jo 5:19,*Gr: Rev 20:2, Rev 20:3 <\/p>\n

    blinded: 2Co 3:14, 1Ki 22:22, Isa 6:10, Joh 12:40 <\/p>\n

    lest: 2Co 4:6, 2Co 3:8, 2Co 3:9, 2Co 3:11, 2Co 3:18, Joh 8:12, Joh 12:35, Act 26:18, Col 1:27, 1Ti 1:11, Tit 2:13 <\/p>\n

    the image: Joh 1:14, Joh 1:18, Joh 12:45, Joh 14:9, Joh 14:10, Joh 15:24, Phi 2:6, Col 1:15, Heb 1:3 <\/p>\n

    shine: 2Co 4:6, Psa 50:2, Isa 60:1, Isa 60:2, 2Pe 1:19, 1Jo 2:8 <\/p>\n

    Reciprocal: Gen 1:26 – in our Gen 3:5 – as gods Exo 34:33 – a veil Lev 13:29 – General Lev 17:7 – unto devils Num 12:8 – similitude Deu 4:15 – of similitude Deu 28:29 – grope Job 2:2 – From going Psa 14:4 – Have Psa 63:2 – To see Psa 119:18 – Open Psa 119:130 – entrance Psa 135:18 – They that Isa 29:10 – hath closed Isa 33:21 – the glorious Isa 42:19 – Who is blind Isa 43:8 – General Isa 44:9 – their own Isa 44:18 – for he hath Isa 49:9 – to them Isa 56:11 – are shepherds Isa 66:18 – and see Jer 9:3 – they know Eze 8:4 – General Eze 12:2 – which Zep 1:17 – they shall Zec 9:17 – how great is his beauty Mat 7:13 – for Mat 12:26 – his Mat 13:13 – General Mat 21:44 – whosoever Mar 4:15 – Satan Mar 11:33 – We Luk 11:34 – but Luk 19:42 – but Luk 24:45 – General Joh 3:3 – he cannot Joh 3:11 – ye Joh 8:19 – if Joh 8:27 – General Joh 9:39 – that they Joh 10:26 – because Joh 13:31 – and God Joh 17:25 – the world Act 7:2 – The God Act 13:27 – because Act 16:14 – whose Act 17:23 – To Act 28:26 – Hearing Rom 1:16 – the gospel Rom 1:28 – as they did Rom 10:2 – but not Rom 11:7 – and the rest Rom 12:2 – be not 1Co 2:6 – not 1Co 2:12 – not 1Co 2:14 – neither 1Co 5:10 – of this 2Co 2:15 – in them 2Co 4:3 – it is 2Co 10:14 – the gospel Gal 1:4 – from Eph 1:18 – eyes Eph 4:18 – the understanding Eph 6:11 – the wiles Phi 1:27 – the gospel Phi 3:8 – the excellency Col 1:13 – the power Col 2:15 – principalities 2Th 2:9 – is 2Th 3:2 – for 2Pe 1:9 – blind 1Jo 2:11 – because 1Jo 4:4 – than Rev 8:12 – and the day Rev 9:11 – they had Rev 12:9 – into Rev 13:4 – And they<\/p>\n

    Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

    THE GLORIOUS GOSPEL<\/p>\n

    The glorious gospel of Christ.<\/p>\n

    2Co 4:4<\/p>\n

    Why is it so hard to convince the world of this truth, that the Gospel of Christ is a glorious Gospel?<\/p>\n

    I. The world must see its own depravity.It might surprise us that the world is so slow to believe in its own depravity, and individuals so slow to believe in their need of a saving Gospel, were it not that St. Paul tells us in this same passage of Scripture how to account for these facts. He lays down very clearly that such knowledge is only kept from those whose minds are blinded by the god of this world. There is nowhere that Satan finds so much to occupy him, there is no work in which he is so successful as that of blinding the minds of men so that they shall be unable to realise their own interests, to see their own necessity. If the world at large really was conscious of its condition, would it not at once rouse itself and try to shake off the chains which are binding it? would it not begin seriously to seek for some means by which it might escape from its present thraldom, and from the ruin and condemnation which are most surely coming upon it? And if individual men and women were fully conscious of their own inherent weakness, which makes them so powerless to fight against the evils which surround them; if they were really alive to their inability to find their way through the dark maze of temptation without a light to guide them, would not they too at once rouse themselves and do what they could to find that light, that so they might be able to break loose from the fetters and chains of sin and infirmity, and rejoice in the glorious liberty of the children of God? Yes! assuredly this would be done; but is it done? Look around you and see! If the world is thus blinded, if such an impenetrable veil hangs over the eyes of men and women so that they cannot see the straitened needs of their own souls, is it any wonder that the Gospel of Christ is so little regarded as the glorious Gospel which in very truth it is?<\/p>\n

    II. The world must rightly understand the Gospel.If the Gospel is what a large proportion of the Christian world popularly believes it to be, it is simply and solely the Atonement or death of Christ. Hundreds and thousands of converted sinners will tell you with a depth of feeling which proves their earnestness, that all they know, and all they wish to know, of the Gospel is enshrined in those words, Jesus died for me! Thus the doctrine of the Incarnation, which is of the very essence of the Gospel, is untaught, and therefore not believed by millions of so-called Christians who do profess belief in the Gospel of Christ. And it is this distortion of the true character of the Gospel which blinds the believing world to its glorious nature. When the fulness of time was come, God sent forth His Son, made of a woman. There, in those words, you have the key-note of the Gospel as it really is. Follow it up from that point, viz., from the first moment of the Incarnation; see how on that corner-stone is built the whole marvellous fabric of the great Redemptive Scheme, and then you will no longer doubt the fact that the Gospel of Christ when fully and truthfully proclaimed is a glorious Gospel.<\/p>\n

    Rev. J. H. Buchanan.<\/p>\n

    Illustration<\/p>\n

    So long as the Gospel of Christ is regarded as unworthy of our acceptance, we must remain without the comfort which it contains; we must continue to be strangers to the glad tidings which it brings to men; we must continue to grope about in the darkness of worldly wisdom for that light which is to be found nowhere else; whereas, once that Gospel is seen to be a glorious Gospel, worthy of our acceptance, well fitted to carry us peacefully through this present world and efficiently prepare us for the world to come, then we need no longer be without its comfort, or be strangers to its glad tidings, or grope in darkness, for when its light once shines it will be both seen and felt.<\/p>\n

    Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

    2Co 4:4. The Gospel is hid to the people who are lost, and yet they are the ones who most need it. However, it is not the fault of the Lord that these people are lost, but it is caused by their own blind unbelief. This condition is caused by a being whom Paul calls the god of this world. Luk 4:6; Joh 12:31 Joh 14:30 Joh 16:11; Ephe-sians 2:2 shows us that Satan is the one referred to by Paul. Certainly he does not want anyone to be influenced by the Gospel, for therein is reflected the spiritual image of Christ, and when men see that and admire it, they will become like Him and hence will reject Satan.<\/p>\n

    Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

    2Co 4:4. in whom the God of this worldso called from the mysterious power over men, permitted him since the fall (see Luk 4:6; Heb 2:14; Rev 2:13, where Satans throne is; Eph 2:2)<\/p>\n

    hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God. This He was even in His emptied state here below; but it is as glorified, now in our own nature, with the glory which He had with the Father before the world was, and so held forth in the preaching of the Gospel that He is here spoken of; as having a brightness before which the god of this world cannot stand, knowing that if one ray of it do but enter any soul, his hold over it is gone; and therefore he dreads and strives (in many, too successfully) to hide it from view (see Luk 8:12).<\/p>\n

    Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

    Observe here, 1. The title given to Satan: he is styled the god of this world; not properly, but because the honour and homage of a god is challenged by him, and by a multitude of sinners given to him. He is called by our Saviour, the prince of this world; and by the apostle the ruler of the darkness of this world; because he ruleth over a great part of the world, and they are his subjects, or rather his slaves. <\/p>\n

    Observe, 2. The way and course which Satan takes to secure his subject’s obedience to himself: he blinds their eyes: that they may never know a better prince, see a better way, or understand a better state, than he hath drawn them into. Satan blinds the understandings of men by the efficacy of divers lusts, which are bred and nourished in their hearts. Now the streamings of sensusal lusts from a corrupt heart do blind the understanding, and beset the judgment; that the sinner can neither see nor know the excellency of spiritual objects.<\/p>\n

    O bloody and barbarous prince, that puts out the eyes of all his subjects, darkens the mind and understanding, takes away the thinking, considering, and reasoning power of the soul, that they neither see nor consider spiritual things, nor have any distinct and effectual apprehensions of them!<\/p>\n

    Observe, 3. The character of the persons whom Satan, the god of this world, hath blinded: Such as believe not; that is, both such as want the means of faith, and such as enjoy the means, but want the grace of faith; the former is the case of the pagan, the latter of the Christian world.<\/p>\n

    Lord! how many live under the light of the gospel, that never had heart to receive it, or will to obey it! How great a part of the Christianized world do reject Christ; though called by his name, yet will not own his authority, or submit to his government!<\/p>\n

    The nobles of the world think themselves dishonoured by submitting their necks to Christ’s yoke; the sensualists of the world will not lay down a lust for him, that laid down his life for them; the worldlings of the earth prefer their dirt and dunghill before the pearl of great price. O, how few amongst them that profess Christianity, do love our Lord Jesus Christ in sincerity!<\/p>\n

    Observe, 4. The great end and design of the devil’s agency, in blinding the minds of men with ignorance and error, with passion and prejudice; Lest the light of the glorious gospel of Christ should shine into their hearts, to the ruin of him and his kingdom. As the sun casts its beams upon blind men, but they receive not the light of it; so, though the light of Christ’s glorious gospel shines before the eyes of them whom the god of this world has blinded with the hopes and desires, with the possessions and enjoyments, of this world, yet they receive it not.<\/p>\n

    Observe, 5. The glorious title here given to Christ. The image of God; that is,<\/p>\n

    1. His substantial and essential image, being God of God, very God of very God. Christ, considered with respect to his divine nature, is the express image of his Father’s person.<\/p>\n

    2. Christ is his image as Mediator, and with reference to the gospel, in which he has given us glorious demonstrations of the power and wisdom, of the grace and holiness, of the mercy and goodness, of God towards us; all which, as in a glass, are represented to us, and presented before us. In both these respects Christ is called The image of God.<\/p>\n

    Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

    in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them. [These words are called out by the word in “every” found in 2Co 4:2 . The apostle anticipates that some Jew would challenge his statement, asserting that the gospel was as much veiled to him and his brethren, as Paul had above asserted the law to be (2Co 3:7-18). Paul replies that their failure to acknowledge the truth may indeed form an exception, but does not weaken his general assertion, since the obscurity lies in their own bigotry-closed eyes and not in the truth presented to them. The fault lay, not in the nature of the gospel, but in their own nature. By unbelief they had fallen into Satan’s power, and he had blinded them (just as, conversely, those who believe are enlightened by the Spirit). The completeness and hopelessness of their blindness is made most apparent by the glorious luminosity of the divine gospel which they failed to perceive. Some have been needlessly puzzled by this passage, because Paul called Satan a “god.” The apostle does not mean to attribute divinity to the devil. Satan is not a god properly, but is merely one in reference to those who have sinfully made him such. Paul calls him a god as he would call an idol a god; it being only such in the eyes of its worshipers. (Comp. Phi 3:19) The phrase is equivalent to “prince of this world,” found at Joh 12:31; Joh 14:30; Joh 16:11; though in John the word kosmos, or space-world, is used, while here it is the word aioon, or time-world. He is prince over this world of space, and prince also over that time-world which began with the fall of Adam and closes at the second advent. One of the methods by which Satan blinds the eyes will be found at Joh 5:44 . South pithily remarks, “When the malefactor’s eyes are covered, he is not far from execution” (Est. 7:8). <\/p>\n

    Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

    4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the {d} light of the glorious gospel of Christ, who is the {e} image of God, should shine unto them.<\/p>\n

    (d) The light of plain and enlightening preaching, which shows forth the glory of Christ.<\/p>\n

    (e) In whom the Father sets himself forth to be seen and beheld.<\/p>\n

    Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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