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Selected Verse: 2 Corinthians 4:4 - Darby

Verse	Translation	Text
2Co 4:4	Darby	in whom the god of this world has blinded the thoughts of the unbelieving, so that the radiancy of the glad tidings of the glory of the Christ, who is the image of God, should not shine forth for them.
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
In whom--Translate, "In whose case." god of this world--The worldly make him their God (Phi 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2). minds--"understandings": "mental perceptions," as in Co2 3:14. them which believe not--the same as "them that are lost" (or "are perishing"). Compare Th2 2:10-12. SOUTH quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Est 7:8). Those perishing unbelievers are not merely veiled, but blinded (Co2 3:14-15): Greek, not "blinded," but "hardened." light of the glorious gospel of Christ--Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter. image of God--implying identity of nature and essence (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (Co2 4:6; Ti1 6:14-16). Paul here recurs to Co2 3:18. 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].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

In whom--Translate, "In whose case."

god of this world--The worldly make him their God (Phi 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2).

minds--"understandings": "mental perceptions," as in Co2 3:14.

them which believe not--the same as "them that are lost" (or "are perishing"). Compare Th2 2:10-12. SOUTH quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Est 7:8). Those perishing unbelievers are not merely veiled, but blinded (Co2 3:14-15): Greek, not "blinded," but "hardened."

light of the glorious gospel of Christ--Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.

image of God--implying identity of nature and essence (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (Co2 4:6; Ti1 6:14-16). Paul here recurs to Co2 3:18. 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].

Notes on the Bible, by Albert Barnes, [1834]
In whom - 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." The god of this world - 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, he is called "the prince of this world." In Eph 2:2, he is called "the prince of the power of the air." And in Eph 6:12, 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 Co1 10:20. "They sacrificed to devils and not to God." Here it is meant by the declaration that Satan is the god of this world: (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. (2) the idolatrous world particularly is under his control, and subject to him; Co1 10:20. 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. (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. Hath blinded the minds of them which believe not - Of all who discern no beauty in the gospel, and who reject it. It is implied here: (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 Co2 2:13 note; Mat 23:16-17, Mat 23:26 notes; Luk 4:18 note; Joh 9:39; Joh 12:40 notes; Rom 11:7 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. (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: (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. (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. (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. (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: (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. Lest the light ... - 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. The glorious gospel - 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." Who is the image of God - Christ is called the image of God: (1) In respect to his divine nature, his exact resemblance to God in his divine attributes and perfections; see Col 1:15; and Heb 1:3; and, (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. 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.

Notes on the Bible, by Albert Barnes, [1834]

In whom - 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."

The god of this world - 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, he is called "the prince of this world." In Eph 2:2, he is called "the prince of the power of the air." And in Eph 6:12, 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 Co1 10:20. "They sacrificed to devils and not to God." Here it is meant by the declaration that Satan is the god of this world:

(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.

(2) the idolatrous world particularly is under his control, and subject to him; Co1 10:20. 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.

(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.

Hath blinded the minds of them which believe not - Of all who discern no beauty in the gospel, and who reject it. It is implied here:

(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 Co2 2:13 note; Mat 23:16-17, Mat 23:26 notes; Luk 4:18 note; Joh 9:39; Joh 12:40 notes; Rom 11:7 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.

(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:

(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.

(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.

(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.

(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:

(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.

Lest the light ... - 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.

The glorious gospel - 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."

Who is the image of God - Christ is called the image of God:

(1) In respect to his divine nature, his exact resemblance to God in his divine attributes and perfections; see Col 1:15; and Heb 1:3; and,

(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.

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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
The god of this world (ὁ θεὸς τοῦ αἰῶνος τούτου) The phrase occurs only here. Compare Eph 2:2; Eph 6:12; Joh 12:31; Joh 14:30. Satan is called god in the rabbinical writings. "The first God is the true God; but the second god is Samael." "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 (τὸν φωτισμὸν) Only here and Co2 4:6. Lit., the illumination, act of enlightening. Image of God Compare Col 1:15; Joh 17:5; Phi 2:6; Phi 3:21. Christ's light is also God's. Compare Heb 1:3, Rev., effulgence (ἀπαύγασμα, compare αὐγάσαι 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." Shine (αὐγάσαι) Only here in the New Testament. From αὐγή brightness, which also occurs but once, Act 20:11, 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 Co2 3:18.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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 those who 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In whom the god of this world, etc. - 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 to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, Joh 16:11. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on Joh 12:31, and the concluding observations on Joh 14:30. I must own I feel considerable reluctance to assign the epithet ὁ Θεος, The God, to Satan; and were there not a rooted prejudice in favor of the common opinion, the contrary might be well vindicated, viz. that by the God of this world the supreme Being is meant, who in his judgment gave over the minds of the unbelieving Jews to spiritual darkness, so that destruction 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, Mat 4:9. But has God ever said so? and are we to take this assertion of the boasting devil and father of lies for truth? 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, and may in judgment remove mercies from those that abuse 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 : Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People Fat, and Make their Ears Heavy, and Shut their Eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, etc. And see the parallel places, Mat 13:14, Mat 13:15; Mar 4:12; Joh 12:40; and particularly Rom 11:8-10 : God Hath Given Them the Spirit of Slumber, Eyes that they Should not See, and Ears that they Should not Hear; let their Eyes be Darkened, etc. Now all this is spoken of the same people, in the same circumstances of wilful rebellion and obstinate unbelief; and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat, i.e. stupid; gives them the spirit of slumber: and bows down their back, etc. On these very grounds it is exceedingly likely that the apostle means the true God by the words the god of this world. And as to the expression this world, αιωνος τουτου, we are not to imagine that it necessarily means wicked men, or a wicked age; for it is frequently used to express the whole mundane system, and all that is called time: Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither εν τουτῳ τῳ αιωνι, in This World, nor in the world to come; Mat 12:32. In Luk 20:34, the children, υἱοι του αιωνος τουτου, of This World, mean simply mankind at large in their state of probation in this lower world, in opposition to their state in the world to come. 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 the Divine providence, in contradistinction from the eternal state: and it is very remarkable that, in Ti1 1:17, God himself is called Βασιλευς των αιωνων, the King of the World; what we call King eternal; but here it evidently means him who governs both worlds, and rules in time and eternity. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran he is called Rubbi Alalameen, "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 του αιωνος τουτου with των απιστων, and have read the verse: But God hath blinded the minds of the unbelievers of this world, etc. 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 ancients. Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship 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 spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence. By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind. Who is the image of God - Christ is called, Heb 1:3, the brightness of God's glory, and the express image of his person. See the note at Heb 1:3.

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¹⁸ But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit.

¹⁴ that thou keep the commandment spotless, irreproachable, until the appearing of our Lord Jesus Christ;
¹⁵ which in its own time the blessed and only Ruler shall shew, the King of those that reign, and Lord of those that exercise lordship;
¹⁶ who only has immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see; to whom be honour and eternal might. Amen.

⁶ Because it is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ.

³ who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,

¹⁵ who is image of the invisible God, firstborn of all creation;

¹⁸ No one has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.

¹⁴ But their thoughts have been darkened, for unto this day the same veil remains in reading the old covenant, unremoved, which in Christ is annulled.
¹⁵ But unto this day, when Moses is read, the veil lies upon their heart.

⁸ And the king returned out of the palace garden into the house of the banquet of wine, and Haman was fallen upon the couch on which Esther was. And the king said, Will he even force the queen before me in the house? The word went forth out of the king's mouth, and they covered Haman's face.

¹⁰ and in all deceit of unrighteousness to them that perish, because they have not received the love of the truth that they might be saved.
¹¹ And for this reason God sends to them a working of error, that they should believe what is false,
¹² that all might be judged who have not believed the truth, but have found pleasure in unrighteousness.

¹⁴ But their thoughts have been darkened, for unto this day the same veil remains in reading the old covenant, unremoved, which in Christ is annulled.

² in which ye once walked according to the age of this world, according to the ruler of the authority of the air, the spirit who now works in the sons of disobedience:

¹⁹ whose end is destruction, whose god is the belly, and their glory in their shame, who mind earthly things:)

¹⁵ who is image of the invisible God, firstborn of all creation;

⁷ What is it then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,

⁴⁰ He has blinded their eyes and hardened their heart, that they may not see with their eyes, and understand with their heart and be converted, and I should heal them.

³⁹ And Jesus said, For judgment am I come into this world, that they which see not may see, and they which see may become blind.

¹⁸ The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered,

²⁶ Blind Pharisee, make clean first the inside of the cup and of the dish, that their outside also may become clean.

¹⁶ Woe to you, blind guides, who say, Who soever shall swear by the temple, it is nothing; but who soever shall swear by the gold of the temple, he is a debtor.
¹⁷ Fools and blind, for which is greater, the gold, or the temple which sanctifies the gold?

¹³ I had no rest in my spirit at not finding Titus my brother; but bidding them adieu, I came away to Macedonia.

²⁰ But that what the nations sacrifice they sacrifice to demons, and not to God. Now I do not wish you to be in communion with demons.

¹² because our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies.

² in which ye once walked according to the age of this world, according to the ruler of the authority of the air, the spirit who now works in the sons of disobedience:

³¹ Now is the judgment of this world; now shall the prince of this world be cast out:

¹⁸ But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit.

¹¹ And having gone up, and having broken the bread, and eaten, and having long spoken until daybreak, so he went away.

²¹ who shall transform our body of humiliation into conformity to his body of glory, according to the working of the power which he has even to subdue all things to himself.

⁶ who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God;

⁵ and now glorify me, thou Father, along with thyself, with the glory which I had along with thee before the world was.

¹⁵ who is image of the invisible God, firstborn of all creation;

⁶ Because it is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ.

³⁰ I will no longer speak much with you, for the ruler of the world comes, and in me he has nothing;

³¹ Now is the judgment of this world; now shall the prince of this world be cast out:

² in which ye once walked according to the age of this world, according to the ruler of the authority of the air, the spirit who now works in the sons of disobedience:

¹⁷ Now to the King of the ages, the incorruptible, invisible, only God, honour and glory to the ages of ages. Amen.

³⁴ And Jesus said to them, The sons of this world marry and are given in marriage,

³² And who soever shall have spoken a word against the Son of man, it shall be forgiven him; but who soever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the coming one.

⁸ according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.
⁹ And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:
¹⁰ let their eyes be darkened not to see, and bow down their back alway.

⁴⁰ He has blinded their eyes and hardened their heart, that they may not see with their eyes, and understand with their heart and be converted, and I should heal them.

¹² that beholding they may behold and not see, and hearing they may hear and not understand, lest it may be, they should be converted and they should be forgiven.

¹⁵ for the heart of this people has grown fat, and they have heard heavily with their ears, and they have closed their eyes as asleep, lest they should see with the eyes, and hear with the ears, and understand with the heart, and should be converted, and I should heal them.

¹⁴ and in them is filled up the prophecy of Esaias, which says, Hearing ye shall hear and shall not understand, and beholding ye shall behold and not see;

⁹ And he said, Go; and thou shalt say unto this people, Hearing ye shall hear and shall not understand, and seeing ye shall see and shall not perceive.

⁹ and says to him, All these things will I give thee if, falling down, thou wilt do me homage.

⁸ Again the devil takes him to a very high mountain, and shews him all the kingdoms of the world, and their glory,

³⁰ I will no longer speak much with you, for the ruler of the world comes, and in me he has nothing;

³¹ Now is the judgment of this world; now shall the prince of this world be cast out:

¹¹ of judgment, because the ruler of this world is judged.