2 Corinthians 4:3 - Joseph Benson’s Commentary on the Old and New Testaments

But if our gospel also, (so it is in the original,) be hid Κεκαλυμμενον, veiled, as well as the law of Moses; it is veiled to them that are lost Εν τοις απολλυμενοις, in those that are perishing, namely, in a state of ignorance and unbelief; of guilt, depravity, weakness, and wretchedness. “In 2 Corinthians 3:13-14, the apostle had observed that there were two veils, by which the Israelites were blinded, or prevented from understanding the meaning of the law, and from perceiving that it was to be abolished by the gospel. The first was a veil which lay on the law itself. This veil was formed by the obscurity of the types and figures of the law, and was signified by Moses putting a veil upon his face when he delivered the law. The other veil lay upon their hearts, and was woven by their own prejudices and corrupt affections, which hindered them from discerning the true design of the law, and the intimations given in it concerning its abrogation by the gospel. Now, in allusion to these causes of the blindness of the Israelites, the apostle told the Corinthians that the gospel had been so plainly preached, and so fully proved, that if its divine original and true meaning was veiled, it was veiled only to them who destroyed themselves. It was not veiled by any veil lying on the gospel itself, but by a veil lying on the hearts of men, who would destroy themselves, by hearkening to their own prejudices and lusts.” Macknight. In, or among whom the god of this world Grandis et horribilis descriptio Satanæ, a grand and terrible description of Satan, says Bengelius. Satan is repeatedly styled by our Lord, the prince of this world. See John 12:31; John 14:30; John 16:11; that is, the prince of those who are men of the world, (Psalms 17:14,) and who freely subject themselves to him. Thus, (Ephesians 6:12,) he and his associates in rebellion against God are termed the rulers of the darkness of this world. Satan is termed by the apostle here, the god of this world, because he makes use of the things of this world, especially of its riches, honours, pleasures, and various vanities, to obtain and establish his dominion over a great part of mankind, even over all that continue under the power of unbelief and sin. Hath blinded Not only veiled; the minds of them that believe not So that they have no true apprehension nor discernment of spiritual things: which indeed none can savingly know, nor duly appreciate, but by the teaching of the Spirit of God, (1 Corinthians 2:11,) even the Spirit of wisdom and revelation, by which alone the eyes of our understanding can be enlightened, Ephesians 1:17-18: lest the light Τον φωτισμον, the illumination; of the glorious gospel of Christ, should shine Or beam forth, as the apostles expression signifies; upon them By our ministry. Illumination is properly the reflection, or propagation of light, from those who are already enlightened, to others; and the apostle appears to allude to the splendour of God's majesty shining from Moses's face on the people. Who is the image of God This appellation is frequently given to Christ, who is so called, because, in his complete person, he was in such a sense God manifest in the flesh, and so exactly exhibited the Father to mankind, that they who saw him, saw the Father, as far as he could be seen on earth. See notes on John 14:7-11. Hence he is termed, (Hebrews 1:3,) the brightness of his Father's glory, and the express image of his person. Though the devil is said here to blind the minds of unbelievers, no person understands the apostle to mean that he hath the power of blinding men's minds directly; far less that he hath the power of blinding them forcibly; for in that case, who could remain unblinded? But he means, that Satan blinds unbelievers, by suggesting those thoughts and imaginations, and exciting those lusts and passions, by which such as believe not are easily persuaded to shut their eyes against the light of the gospel, because it condemns their vicious practices. Thus our Lord testifies that men love darkness rather than light, because their deeds are evil. The ignorance, therefore, of unbelievers does not proceed from the obscurity of the gospel, but from their own lusts and passions, which, by the grace of God, not withheld from them, (for it visits all, Titus 2:11-12,) they might resist and mortify, Romans 8:13; but to which they voluntarily, wickedly, and generally in opposition to their better judgment, yield themselves willing servants.