Paul decisively rejects any special "secret" knowledge, any "hidden" tradition. More than that, he does not even claim any special...
Paul decisively rejects any special "secret" knowledge, any "hidden" tradition. More than that, he does not even claim any special Christian interpretation, nor does he present himself as the founder of some special new school of Christian exegesis. It should be noted that in Gospel times, both in Judea and in the Jewish world generally, there were many schools and academies devoted to the study of the Torah and the tradition connected with it, and some of these schools claimed, if not esoteric status, then at least a kind of intellectual elitism.
Their representatives were convinced that, even if they did not possess some special secret knowledge, they certainly had a unique method of interpreting the sacred texts that allowed them to understand them as no one else could. Paul, by contrast, claims nothing of the kind.
He remains faithful to the best traditions of rabbinic service: no elitism, and certainly no esotericism. Knowledge of the Torah must be open to everyone who wants to know it and follow it. But for the apostle, knowledge of the Torah and following it are inseparable from his personal relationship with Christ, from his Christianity. And he immediately makes a reservation: this is not about some new rabbinic school or some new interpretations of familiar texts "for the chosen." What Paul teaches is accessible and understandable to everyone, and if it is unclear to anyone, it is only to the one who does not want to see, hear, and understand.
For Paul, the Torah is the path to Christ, the path after Christ, and the path in Christ, and he does not hide this. But there is nothing "esoteric" or elitist here. The apostle calls everyone to walk this path, and does so completely openly. Apart from Christ and the understanding of the Torah as the path in Christ, he has nothing. He is not a learned rabbi, not the founder of a new school, not a teacher of righteousness. He is a witness of Christ, and that is enough for him.
4
4:1 Therefore having this ministry - Spoken of, Co2 3:6.As we have received mercy - Have been mercifully supported in all our trials. We faint not - We desist not in any degree from our glorious enterprise.
4:2 But have renounced - Set at open defiance. The hidden things of shame - All things which men need to hide, or to be ashamed of. Not walking in craftiness - Using no disguise, subtlety, guile. Nor privily corrupting the pure word of God - By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.
4:3 But if our gospel also - As well as the law of Moses.
4:4 The God of this world - What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy. Hath blinded - Not only veiled, the eye of their understanding. Illumination - Is properly the reflection or propagation of light, from thosewho are already enlightened, to others. Who is the image of God - Hence also we may understand how great is the glory of Christ.He that sees the Son, sees the Father in the face of Christ.The Son exactly exhibits the Father to us.
4:5 For - The fault is not in us, neither in the doctrine they hear from us. We preach not ourselves - As able either to enlighten, or pardon, or sanctify you. But Jesus Christ - As your only wisdom, righteousness, sanctification. And ourselves your servants - Ready to do the meanest offices. For Jesus' sake - Not for honour, interest, or pleasure.
4:6 For God hath shined in our hearts - The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it. To enlighten us with the knowledge of the glory of God - Of his glorious love, and of his glorious image.In the face of Jesus Christ - Which reflects his glory in another manner than the face of Moses did.