Having received this ministry of righteousness and of the Spirit, the foundation of which was Christ glorified beheld with open face, he not only used great boldness of speech, but his zeal was not abated, nor his faith enfeebled by difficulties. Moreover, with the courage which through grace was imparted to him by this doctrine, he held back nothing, weakened nothing of this glory; he did not corrupt the doctrine; he manifested it in all the purity and brightness in which he had received it. It was the word of God; such as he had received it, so they received it from him, the unaltered word of God; the apostle thus approving himself, commending himself to every man's conscience in the sight of God. All could not say this. The glory of the Lord Jesus was set forth by Paul's preaching in all the clearness and brightness of its revelation to himself. If, therefore, the good news which he proclaimed was hidden, it was not as in the case of Moses; not only was the glory of the Lord fully revealed with open face in Christ, it was also manifested without a veil in the pure preaching of the apostle. This is the link established between the glory accomplished in the Person of Christ, as the result of the work of redemption, and the ministry which, by the power of the Holy Ghost acting in the instrument chosen of the Lord, proclaimed this glory to the world, and made men responsible for the reception of the truth-responsible for submission to this glorious Christ, who announced Himself in grace from heaven, as having established righteousness for the sinner, and as inviting him to come freely and enjoy the love and the blessing of God.
Now there was no other means of coming to God. To set up any other would be to put aside and declare imperfect and insufficient that which Christ had done, and that which Christ was, and to produce something better than He. But this was not possible: for that which he announced was the manifestation of the glory of God in the Person of the Son, in connection with the revelation of perfect love, and of the making good perfect and divine righteousness; so that the pure light was the happy abode of those who by this means entered into it. There could not be anything more, unless there was something more than God in the fulness of His grace and of His perfection. If then this revelation was hidden, it was in the case of those who were lost, whose minds were blinded by the god of this world, lest the light of the good news of the glory of Christ, who is the image of God, should shine into their hearts.
This is translated "glorious gospel." But we have seen that the fact of Christ's being in glory, the glory of God being seen in His face, was the special subject of the preceding chapter. To that the apostle here alludes as characterising the gospel which he preached. It was the proof of the sin Christ had borne being utterly put away, of victory over death, of the introduction of man into the presence of God in glory according to God's eternal counsels of love. It was withal the full display of the divine glory in man according to grace, which the Holy Ghost takes to shew to us in order to form us after the same likeness. It was the glorious ministration of righteousness, and of the Spirit, which opened the free way for man to God, even into the holiest, in entire liberty.
When Christ was thus proclaimed, there was either the joyful acceptance of the good news, submission of heart to the gospel, or else the blinding of Satan. For Paul did not preach himself (which others did not fail to do) but Jesus Christ the Lord, and himself their servant for Jesus' sake. Because in fact (and this is another important principle) the shining forth of this gospel of the glory of Christ is the work of God's power-of the same God who, by His word alone, caused the light instantaneously to shine out of the midst of darkness. He had shone into the apostle's heart to give forth the light of the knowledge of His own glory in the face of Jesus Christ. The gospel shone forth by a divine operation similar to that which had, in the beginning, caused the light to shine out of darkness by a single word. The heart of the apostle was the vessel, the lamp, in which this light had been kindled to shine in the midst of the world before the eyes of men. It was the revelation of the glory which shone in the Person of Christ by the power of the Spirit of God in the heart of the apostle, in order that this glory should shine out in the gospel before the world. It was the power of God which wrought in it, in the same manner as when light was caused by the word "Let there be light! and there was light." But the treasure of this revelation of the glory was deposited, in earthen vessels, in order that power which wrought in it should be of God alone, and not that of the instruments. In all, the weakness of the instrument shewed itself in the trying circumstances which God, for this very purpose (among others), made the testimony pass through. Nevertheless the power of God was manifested in it so much the more evidently, from the vessel's shewing its weakness in the difficulties that beset its path. The testimony was rendered, the work was done, the result was produced, even when man broke down and found himself without resource in presence of the opposition raised up against truth.
Afflicted by the tribulation, this was the vessel's part; not straitened, for God was with the vessel. Without means of escape, that was the vessel; yet not without resource, for God was with it. Persecuted, that was the vessel; not forsaken, for God was with it. Cast down, that was the vessel; but not destroyed, for God was with it. Always bearing about in his body the dying [See Footnote #3] of the Lord Jesus (made like Him, in that the man as such was reduced to nothing), in order that the life of Jesus, which death could not touch, which has triumphed over death, should be manifested in his body, mortal as it was. The more the natural man was annihilated, the more was it evident that a power was there which was not of man. This was the principle, but it was morally realised in the heart by faith. As the Lord's servant, Paul realised in his heart the death of all that was human life, in order that the power might be purely of God through Jesus risen. But besides this, God made him realise these things by the circumstances through which he had to pass; for, as living in this world, he was always delivered unto death for Jesus' sake, in order that the life of Jesus might be manifested in his mortal flesh. Thus death wrought in the apostle; what was merely of man, of nature and natural life, disappeared, in order that life in Christ, developing itself in him on the part of God and by His power, should work in the Corinthians by his means. What a ministry! A thorough trial of the human heart, a glorious calling, for a man to be thus assimilated to Christ, to be the vessel of the power of His pure life, and by means of an entire self-renunciation, even that of life itself, to be morally like unto Jesus. What a position by grace! What a conformity to Christ! And yet in a way in which it passed through man's heart to reach man's heart (which indeed is of the essence of Christianity itself), not surely by man's strength, but God's made good in man's weakness.
226 Therefore it was that the apostle could use the language of the Spirit of Christ in the Psalms, "I believed, and therefore have I spoken." That is to say, 'At whatever cost, in spite of everything, of all the danger, all the opposition, I have spoken for God, I have borne my testimony. I have had confidence enough in God to bear testimony to Him and to His truth, whatever the consequences might be, even if I had died in doing it.' That is, the apostle said, 'I have acted as Christ Himself did, because I know that He who raised up Jesus would do the same for me, and would present me, together with you, before His face in that same glory in which Christ is now in heaven, and for my testimony to which, I have suffered death like Him.' We must clearly distinguish here between Christ's sufferings for righteousness and for His work of love, and His sufferings for sin. The former it is our privilege to share with Him; in the latter He is alone.
The apostle said, "will present me with you," for, he adds, according to the heart and mind of Christ towards His own, "all things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God." And therefore it was that he did not allow himself to be discouraged; but on the contrary, if the outward man perished, the inward man was renewed day by day. For the light affliction, which was but for a moment (for such he esteemed it in view of the glory-it was but the temporary affliction of this poor dying body), worked out for him an eternal weight of glory which was beyond all the most exalted expression of human thought or language. And this renewing took place; and he was not disheartened come whatmight, in that he looked not at the things that are seen, which are temporal, but at the things that are not seen, which are eternal. Thus the power of the divine life, with all its consequences, was developed in his soul by faith. He knew the result of everything on God's part.
It was not only that there were things invisible and glorious. Christians had their part in them. We know, the apostle says in their name, that if this earthly house (passing away as it is) were destroyed-and it had very nearly been the case with himself-we have a building of God, a house not made with hands, eternal in the heavens. Precious certainty! He knew it. Christians know it as a part of their faith. We know [See Footnote #4] -a certainty which caused this glory, which he knew to be his, to be a real and practical hope in the heart by the power of the Holy Ghost-a reality present by faith. He saw this glory as that which belonged to him, with which he was to be invested. And therefore also he groaned in his tabernacle, not (as so many do) because the desires of his flesh could not be fulfilled; and because satisfaction of heart cannot be found for man, even when those desires are fulfilled; nor because he was uncertain whether he was accepted, and the glory his or not; but because the body was a hindrance, tending to depress the divine life, to deprive him of the full enjoyment of that glory which the new life saw and desired, and which Paul saw and admired as his own. It was a burden, this earthly human nature; it was no distress to him that he could not satisfy its desires; his distress was to find himself still in this mortal nature, because he saw something better.
Not however that he desired to be unclothed, for he saw in Christ glorified a power of life capable of swallowing up and annihilating every trace of mortality; for the fact that Christ was on high in the glory was the result of this power, and at the same time the manifestation of the heavenly portion that belonged to them that were His. Therefore the apostle desired, not to be unclothed but clothed upon, and that that which was mortal in him should be absorbed by life, that the mortality that characterised his earthly human nature should disappear before the power of life which he saw in Jesus, and which was his life. That power was such that there was no need to die. And this was not a hope which had no other foundation than the desire awakened by a view of the glory might produce: God had formed Christians for this very thing. He who was a Christian was formed for this, and not for anything else. It was God Himself who had formed him for this-this glory, in which Christ, the last Adam, was at the right hand of God. Precious assurance! Happy confidence in the grace and the mighty work of God! Ineffable joy to be able to attribute all to God Himself, to be thus certified of His love, to glorify Him as the God of love-our Benefactor, to know that it was His work, and that we rest upon a finished work-the work of God. It is not here resting upon a work done for us; but the blessed consciousness that God has wrought us for this: we are His workmanship.
Nevertheless something else was necessary to our enjoying this, since we are not yet glorified in fact; and God has given it-the earnest of the Spirit.
Thus, we have the glory before us, we are wrought for it by God Himself, and we have the earnest of the Spirit till we are there, and know that Christ has so entirely overcome death that, if the time were come, we should be transformed into glory without dying at all. Mortality would be swallowed up of life. This is our portion through grace in the last Adam, through the power of life in which Christ was raised.
But next the apostle will treat of the effect as to the natural portion of the first fallen man, death and judgment; for the testimony here is very complete.
Footnotes for 2 Corinthians 4
3: Or rather, "putting to death."
4: This "we know" is in fact a technical expression for the portion of Christians, known to them as such. "We know that the law is spiritual," "we know that the Son of God is come," and so on.