Verse
Context
The Light of the Gospel
3And even if our gospel is veiled, it is veiled to those who are perishing.4The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God.5For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.
Sermons
John Piper
Charles Price
Paris ReidheadParis Reidhead
Derek Prince
Alan MartinSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
In whom the god of this world hath blinded,.... 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 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 hath blinded the minds of them that believe not. 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, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them; 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. 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 , "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. (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.
The Light of the Gospel
3And even if our gospel is veiled, it is veiled to those who are perishing.4The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God.5For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.
- Scripture
- Sermons
- Commentary
(Biographies) Athanasius
By John Piper4.6K1:21:05ROM 12:21CO 1:181CO 9:222CO 4:42TI 1:7HEB 13:71PE 3:15In this sermon, the speaker emphasizes the importance of proclaiming the gospel in a way that challenges and transforms people's understanding. He cautions against simply presenting the basic truths of Christianity without addressing the fallen human mind's limitations. The speaker highlights several key principles, including God's sovereignty over all things, the accountability of all people before Him, and the inability of humans to come to Christ on their own. He also emphasizes the need to defend and explain doctrine for the sake of the gospel and to aim at creating biblical categories of thought that may not be readily understood by the current generation.
"Hebrews" Monday - Part 3 (Keswick Convention 2003)
By Charles Price4.2K14:44Keswick ConventionJHN 5:392CO 4:4HEB 1:3HEB 2:10In this sermon, the speaker emphasizes the importance of connecting with the heart of God. He explains that through the indwelling presence of God in our hearts and lives, we become real and fulfill our intended purpose as human beings. The speaker encourages the audience to look to Jesus as the perfect example of what we are meant to be, as he is the radiance of God's glory and the truth about humanity. The sermon also highlights that Jesus is the truth about God, as he is the exact representation of God's being and reveals what God is like.
A Mirror Covered With Water
By Paris Reidhead4.1K51:56ExodusMAT 6:332CO 4:4EPH 1:3COL 1:27HEB 9:3In this sermon, the speaker emphasizes the importance of having a personal relationship with God and being transformed by His word. He challenges the audience to examine their spiritual growth and intimacy with God. The speaker uses the assembly of the tabernacle as a metaphor for the Christian life, highlighting the significance of Jesus as the door and the heavenly dweller. He also discusses the symbolism of the blue curtain representing the creator and the white linen representing the purity of Christ. The sermon concludes with a reminder to look to the cross for forgiveness and transformation.
There Were Two Trees in the Garden - Part 1
By Art Katz3.9K59:21Garden Of EdenPRO 14:12LUK 24:45ROM 5:121CO 2:102CO 4:4EPH 1:92TI 3:16In this sermon, the speaker emphasizes the compactness and significance of the scripture, particularly in relation to the failure of Adam and its implications for humanity. The failure of Adam and Eve to heed the word of God resulted in the good becoming evil. The speaker highlights the need for radical separation from distractions and things that contend against God's word, and the importance of imposing limitations. The sermon calls for a deeper understanding and recognition of the Adamic failure and its impact on humanity, and a restoration of the true proclamation of the gospel for genuine conversion.
What Kind of Being Is Man - Part 3
By Paris Reidhead3.1K51:27Sinful NatureGEN 6:5GEN 11:9GEN 19:24MAT 6:33ACT 17:112CO 4:42PE 2:5In this sermon, the speaker emphasizes the intelligence and ability of humans to organize and change their environment. He also highlights the presence of a sinful nature within every individual. The speaker references the story of Abel and Cain, where Abel offers a sheep as a sacrifice, acknowledging his own guilt and need for forgiveness. The sermon encourages listeners to study the Bible and understand the nature of man, his weaknesses, crimes, and potential for change. The speaker also mentions God's disapproval of sin, as seen through various biblical events such as the flood and the destruction of cities.
The Cross in My Life - Part 2
By Derek Prince2.5K28:262CO 4:4HEB 6:4
This sermon delves into the concept of the evil age we live in, where Satan blinds minds to delay the end of the age. It emphasizes the need for the church to hasten the close of the age by not being deceived by the cares and riches of this world. The message also explores the deliverance from the law through Christ's death, highlighting the transition from living under the law to living under grace by being led by the Holy Spirit.
Hinderances to Beholding Him
By Alan Martin2.5K00:00HinderancesPSA 27:8PRO 29:182CO 3:182CO 4:4GAL 5:22HEB 12:11PE 1:8In this sermon, the preacher emphasizes the importance of having a clear vision of Jesus in order to avoid perishing and living a purposeless life. The story of Mary and Martha in Luke chapter 10 is used as an example of how distractions and worldly concerns can hinder our vision of Christ. The preacher urges the audience to lay aside anything that belongs to the sinful nature and to run in the Spirit. The sermon also highlights the failure of the Israelites in the wilderness, despite being delivered from Egypt and experiencing God's provision, due to their aimless wandering and lack of vision.
The Place and Destiny of Man in the Divine Economy
By T. Austin-Sparks2.1K1:03:42Destiny Of ManMAT 6:33ROM 1:162CO 4:42CO 4:6GAL 1:15EPH 1:17COL 1:27In this sermon, the speaker emphasizes the importance of having a comprehensive and revolutionary vision of Jesus Christ. He explains that Jesus is the summation of all of God's previous forms and ways of self-revelation. The speaker also highlights four major aspects that come with truly seeing Jesus: understanding the place and destiny of man in God's economy, grasping the nature and dynamic of ministry in this dispensation, recognizing the nature and purpose of the church now and in the future, and acknowledging the immense significance of Christ crucified, risen, and exalted. The speaker references 2 Corinthians 4:4-6 to support his points.
Questions and Answers
By Leonard Ravenhill2.0K59:25Question AnswerISA 6:1MAT 6:332CO 3:62CO 4:42CO 5:14In this sermon, the speaker emphasizes the importance of disciplining children with love. They suggest that if something is taken away from a child, it should be replaced with something else. The speaker also encourages the establishment of a family altar in every home, where children can be instructed in the word of God. They mention a set of tapes called "Bible in Living Sound" as a helpful resource for teaching children biblical stories. The sermon concludes with a reminder that obedience is the secret to the Christian life, and a moment of prayer is offered.
Men Whose Eyes Have Seen the King - Part 8
By T. Austin-Sparks1.9K43:16Seeing JesusGEN 1:26EZK 1:26MAT 6:33ACT 26:16ROM 8:191CO 15:252CO 4:4In this sermon, the speaker emphasizes the importance of Jesus reigning until all His enemies are under His feet, as mentioned in 1 Corinthians 15:25. The speaker highlights the vision of Ezekiel, who saw a throne in heaven with a man on it, representing Jesus. The speaker also references the apostle Paul's experience in Damascus and Arabia, where he gained a deeper understanding of the Bible and saw God's intention for mankind to have dominion and reign in glory. The speaker emphasizes that the current state of suffering, evil, and misery in the world is contrary to God's intention and should motivate the church to seek the realization of God's glory in their lives.
Ian Paisley and William Mullan Testimonies
By Ian Paisley1.7K1:09:16PSA 119:105JHN 3:16ROM 8:171CO 1:172CO 4:4PHP 2:5COL 3:2REV 3:16REV 3:20
This sermon reflects on the importance of staying true to the core message of the Gospel, emphasizing the need for personal surrender to God amidst the challenges and apostasy in the church. It highlights the significance of reading and studying the Bible diligently, exploring the depths of God's truth and message. The sermon also pays tribute to influential preachers like Jock Troop and James McKendrick, underscoring the impact of their teachings and characters in the ministry.
Skyland Conference 1988 (Two Kingdoms) - Part 1
By William MacDonald1.4K40:10Kingdom Of GodMAT 6:33JHN 12:312CO 2:112CO 4:4COL 1:91JN 5:19In this sermon, the preacher discusses the emptiness of the world and how it fails to satisfy the human heart. He references a story about a young entertainer who had achieved fame and success but still felt empty inside. The preacher emphasizes that the world portrayed in media and entertainment is not the reality and urges young people to see beyond its allure. He also highlights biblical passages that speak about the ruler of this world being judged and the need to be aware of the devil's devices.
What Makes the Good News Good? Seeing the Glory of Christ
By John Piper1.4K48:24ACT 26:172CO 3:172CO 4:42CO 4:6In this sermon, the preacher explores the concept of the gospel as good news and questions what the highest, best, and final good of the gospel is. He suggests various possibilities such as justification by faith, forgiveness of sins, and salvation from hell. The preacher then moves on to discuss the role of messengers in bringing about salvation, highlighting the parallel between Acts 26 and 2 Corinthians 4. He emphasizes that while God alone can give life and light, He chooses to use people as messengers to open the eyes of others. The sermon concludes by emphasizing the importance of patient teaching and the relational component in sharing the gospel, referencing 2 Timothy 2. Overall, the sermon emphasizes the ultimate goal of the gospel as the revelation of the glory of God in the face of Jesus Christ and the need for individuals to embrace and treasure this revelation for their everlasting satisfaction.
Miracles in the Jungle
By Otto Koning1.4K36:19TestimonyMAT 28:19MRK 16:17MRK 16:20ACT 1:8ACT 2:4ACT 10:442CO 4:4In this sermon transcript, the speaker recounts a story of a man who had a vision of heaven and felt unworthy to enter because he didn't feel clean enough. The man's wife then washes him with soap and water multiple times to make him feel clean. Meanwhile, the speaker reflects on his own struggles with preaching and how he relied on God to give him the words to say. The speaker also mentions a significant moment when a wicked man in the village decides to follow Jesus, despite the initial mockery from the villagers.
Our Rock
By G.W. North1.3K59:38Character Of GodGEN 48:1GEN 48:21EXO 2:3PSA 23:4MAT 6:332CO 4:4In this sermon, the speaker addresses the audience and asks them to reflect on their identity and purpose. They emphasize the power of thoughts, emotions, and the body in shaping one's life. The speaker also discusses the inevitability of death and the importance of preparing to meet God. They reference the story of Joseph in the Bible and highlight the phrase "but God" as a reminder of the ultimate authority and presence of God in all circumstances.
The Full Gospel of the Glory of Christ
By Zac Poonen1.1K1:01:09GEN 1:3PSA 103:3JHN 1:141CO 13:112CO 3:182CO 4:42CO 4:6GAL 3:241TI 6:10
This sermon emphasizes the importance of moving beyond a self-centered, materialistic approach to faith and embracing the true gospel of the glory of Jesus Christ. It highlights the need to shift from seeking personal gain to desiring to serve God wholeheartedly, allowing the Holy Spirit to remove spiritual blindness and transform lives into the likeness of Christ.
Our Threefold Blindness Removed (Kannada)
By Zac Poonen1.0K1:02:02JOS 1:9ISA 43:252CO 4:4EPH 1:191JN 1:91JN 2:2
This sermon emphasizes the importance of understanding the seriousness of sin, the availability of forgiveness through Jesus Christ, the power of the Holy Spirit to overcome sinful habits, and the need to ask God to open our eyes to these truths. It highlights the deception of the devil in blinding people to these essential aspects of the Gospel.
Suffering for the Sake of the Body - Lesson 2
By John Piper85923:24GEN 1:3MAT 6:33ACT 26:18ROM 11:252CO 4:42CO 4:62TI 2:24In this sermon, John Piper discusses the role of believers in sharing the gospel with those who are in bondage to sin. He emphasizes the importance of behaving with kindness and patience, while also correcting those who oppose the truth. Piper encourages believers to boldly preach the gospel to open the eyes of those who are spiritually blind and lead them to repentance and knowledge of the truth. He also highlights God's sovereignty over Satan's spiritual captivity and reminds believers that all things belong to God and bring Him glory.
Seek for Reality in Your Inner Life
By Zac Poonen78459:14PSA 51:6MAT 10:28LUK 11:13LUK 18:6JHN 1:17ROM 6:142CO 4:4
This sermon emphasizes the importance of seeking truth in the innermost being, highlighting the need for a genuine transformation by the Holy Spirit rather than external adherence to religious practices. It challenges believers to seek the power of the Holy Spirit, to prioritize a pure thought life and speech, and to have a deep reverence for God above all else. The speaker urges a desperate pursuit of God's presence and a rejection of worldly influences that can blind individuals to spiritual realities.
The Three Great Woes of Hell
By Steve Gallagher76253:06HellPRO 11:4ISA 40:8MAT 7:23MAT 25:12MAT 25:30MAT 25:412CO 4:4In this sermon, the preacher emphasizes the power of sin, the deceitfulness of riches, and the perversity of the human heart. He warns that unsaved individuals should tremble at the thought of eternal punishment. The preacher explains that during judgment, people will see the reality of their lives played out on a screen, including their thoughts, words, and actions. He also mentions the mental anguish that will be experienced in hell and urges listeners to prioritize eternity over earthly life.
Walking in the Light
By K.P. Yohannan75526:21JesusPSA 119:105JHN 1:14JHN 8:122CO 4:4EPH 5:81TH 5:51JN 2:6In this sermon, the speaker discusses the struggle of making decisions when faced with conflicting choices. While logic and reason can guide us in many aspects of life, when it comes to seeking God's will, there can be a conflict within us. The speaker emphasizes the importance of seeking God's guidance and understanding that even in times of darkness and confusion, God's light can shine through. The sermon also highlights the story of God and his plan for humanity, emphasizing the need for a relationship with God and the power of his light in our lives.
Taking Sin Seriously
By Zac Poonen6431:08:28GEN 4:6LEV 19:32MAT 12:34MAT 12:37ROM 3:182CO 4:4PHP 3:17JAS 1:261PE 2:17
This sermon emphasizes the importance of following the example of missionaries and early Christians who sacrificed greatly to spread the Gospel. It highlights the need for genuine missionaries who are passionate about reaching the lost for Christ, unlike those who come for short-term trips for personal reasons. The speaker challenges listeners to live a life of purpose and impact, focusing on respecting others, controlling the tongue, and being a light in the world by following the footsteps of Jesus in love and faith.
I John - the Antichrist
By Mariano Di Gangi63420:29AntichristJHN 4:23JHN 8:32JHN 14:6JHN 17:172CO 4:41JN 2:191JN 2:27In this sermon, the speaker emphasizes the importance of being enlightened by the Holy Spirit to discern between truth and falsehood. The perspicuity of Scripture is highlighted, which means that even a child can understand the essential truths of the Gospel with the help of the Spirit. The speaker warns against separating oneself from the Christian community, as it indicates a lack of true belonging and inheritance in the kingdom of God. The sermon concludes by emphasizing the need to acknowledge and embrace the truth of the Gospel, to discern and reject falsehood, and to trust in Jesus Christ for reconciliation with the Father.
Lordship the Lost Doctrine
By Rolfe Barnard29658:02LordshipMAT 6:33JHN 14:6ROM 8:9ROM 10:92CO 4:4EPH 2:81JN 1:5In this sermon, the preacher emphasizes the importance of continually teaching and reinforcing the truth of the Gospel. He shares his own experience of being taught about Jesus as Lord and the impact it had on his preaching. The preacher expresses concern about the lack of understanding and acceptance of Jesus as Lord in the current generation. He urges the audience to recognize the need for God's intervention in the church and for a revival that will bring about a transformation in the lives of believers. The sermon is based on 2 Corinthians 4:1 and highlights the necessity of proclaiming Jesus as Lord for salvation.
Spiritual Warfare - Part 1
By David Ravenhill2631:19:211SA 17:40MRK 3:27ACT 17:11ROM 1:162CO 4:42CO 10:4EPH 6:12
This sermon discusses the concept of dealing with spiritual warfare in high places, whether through physical actions like flying planes to high altitudes or climbing mountains to confront demonic strongholds. It emphasizes the importance of being aware of spiritual battles and the need to bind the strong men, representing spiritual principalities. The message also touches on the role of believers in evangelism, highlighting the spiritual blindness caused by the enemy and the necessity of penetrating that darkness with the light of Christ. Additionally, it delves into the story of David and Goliath, illustrating the preparation and determination required to face and overcome spiritual giants.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
In whom the god of this world hath blinded,.... 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 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 hath blinded the minds of them that believe not. 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, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them; 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. 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 , "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. (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.