2 Corinthians 4:6

λάμψει (אABD, Syrr. Aeth.) rather than λάμψαι (א3CD3FGLP, Latt. Arm.).

6. ὅτι ὁ θεὸς ὁ εἰπών. Because God that said, Out of darkness light shall shone, is he who shine in our hearts for the illumination (2 Corinthians 4:4) of the knowledge of the glory of God. The ὄτι introduces the reason why he must preach, not himself, but Christ. The reference to ‘Let there be light,’ Γενηθήτω φῶς, at the Creation is obvious. There is also a reference to the scales falling from his own eyes and mind; and this has perhaps already been alluded to 2 Corinthians 3:18 and 2 Corinthians 4:4. By φωτισμὸν τῆς γνώσεως is meant the illumination which the knowledge of the glory of God brings. This φωτισμός the Apostle had received, and it was his duty to pass his knowledge of it on to others. It is possible that, as in μεταμορφούμεθα (2 Corinthians 3:18), the narrative of the Transfiguration is still somewhat in his mind.

ἐν προσώπῳ Χριστοῦ. In the face of Christ, in facie Christi (Vulgate, which has in persona Christi 2 Corinthians 2:10). It is in the face of Christ, who is εἰκὼν τοῦ θεοῦ, that the glory of God is manifested as a means of making it known to men. The translation, in the person of Christ, means that Christ Himself reveals the glory of God. But the implied contrast with the face of Moses (2 Corinthians 3:7), the glory of which was evanescent, while this is abiding, decides for ‘face’ against ‘person.’ Cremer, Lex. p. 459.

2 Corinthians 4:7 to 2 Corinthians 5:10. THE SUFFERINGS AND THE SUPPORTS OF AN APOSTLE

This is a letter written in very varying moods: and here the mood of the writer changes in a very marked way. The subject is not changed, and the connexion with the preceding part of the subject is not broken; but the tone is greatly lowered. In his Apologia pro vitá suâ (2 Corinthians 1:12 to 2 Corinthians 7:16), after defending himself with regard to the charge of levity, and also with regard to the case of the great offender (2 Corinthians 1:12 to 2 Corinthians 2:17), he went on in a tone of great confidence and exultation, which had already begun at 2 Corinthians 2:14, to speak of the greatness of the Apostolic office and of the glory and freedom of the Gospel which he preaches (2 Corinthians 2:17 to 2 Corinthians 4:6). Here he begins to point out that there is another side to all this. The Gospel has a superabundance of glory, which is reflected from a glorified Christ who is the image of God. But it does not follow from this that he who preaches the Gospel has abundance of glory. So far as externals go, the very reverse of this is the case. Not even the transitory glory of Moses has been allowed to him. He has a body, which is a fragile earthly vessel, often made still more frail by sickness and hardship. His spirit is broken down with anxiety and disappointment. He groans, being burdened; and he feels the sentence of death ever at work within him. But, side by side with this intense depression, there is a feeling of trust in the never-failing support of the God whom he serves. ‘Wherefore we faint not.’ He had said this before when he thought of the glorious character of the ministry committed to him (2 Corinthians 4:1); and he says it again now (2 Corinthians 4:16). His opponents may say that his infirmities are evidence against his Apostolic authority. But the truth is that, in his weakness, God is giving proof of the Divine power of the Gospel. The Apostle’s humiliation here tends to the glory of God; and he will have, in exchange for the weight of suffering here, ‘an eternal weight of glory’ hereafter (2 Corinthians 4:17). Three times he counts up his sufferings, here, 2 Corinthians 6:4-10; 2 Corinthians 11:23-30.