American gods
Paul looked on his ministry as something he received not because of any personal merit but on account of God’s favor. Nor was this a matter of theoretical knowledge. Paul experienced God’s mercy firsthand when he was stopped dead in his tracks while pursuing Jewish Christians who had fled Jerusalem for the safer haven of Damascus (Acts 9:1–9).
Then there was the surpassing splendor of the new covenant (this ministry). The privilege of being a minister of such a covenant more than compensated for the trials and tribulations that he experienced as an itinerant preacher.
As a result, Paul did not lose heart (enkakoumen, v. 1*). The Greek verb means “to act badly” in the face of difficulties; “to give up” or “grow weary” while pursuing a worthwhile goal
Paul, however, would not allow any obstacles inside or outside the church to pressure him into abandoning his ministry. Instead of giving in to discouragement, he deliberately and categorically “renounces” the kind of behavior that characterized much of the itinerant speaking of his day. He describes this behavior as secret and shameful (v. 2*). The phrase is literally “the secret things of shame.” “Secret things” are a person’s innermost thoughts and intentions (Furnish 1984:218).
The genitive “of shame” can be descriptive: “shameful secret practices” (Phillips) or subjective: “actions kept secret for shame” (NEB, REB). Deeds one hides because of their shameful character is probably the thought here. Paul rejects two types of shameful deeds. First, he does not use deception. Use is literally “to walk” (peripateō)—a verb that occurs frequently in Paul’s writings to describe the Christian life. The Greek term for deception means “capable of anything” (pan + ourgia).
In the New Testament it refers to those who use their ability unscrupulously and denotes cunning or slyness. Not only does Paul not resort to deception, but, second, he does not distort the word of God. The verb distort (doloō) is commonly employed of adulterating merchandise for profit. Paul refused to follow in the footsteps of others who tamper with God’s word in order to make it more palatable to the listener or more lucrative for themselves.
In short, Paul eschewed any behavior that was not in accord with the character of the gospel that he preached
Paul, instead, set[s] forth the truth plainly. The Greek term translated “sets forth” (tē phanerōsei) refers to an open declaration or full disclosure. The contrast is between a straightforward and open, as opposed to deceptive, presentation of the gospel—what we call “telling it like it is.”
Paul goes on in verses 3–4* to deal with the accusation that his message is veiled (kekalymmenon).
It would appear—if we can read between the lines—that Paul’s critics reasoned from the absence of large numbers of converts (especially from among his own people) to some fault in his preaching. Paul is the first one to recognize that he is not an overly impressive speaker, as speakers go. This was deliberate on his part, as he would have his audience know only “Jesus Christ and him crucified” (see 1 Cor 2:1–5)
So it is not surprising that he does not deny the charge. The conditional form that he chooses acknowledges their claim: If [as you claim] our gospel is veiled, it is veiled to those who are perishing (ei + indicative). But what he does not allow is that there is some fault with the message that he preached. If the content of his preaching is veiled, it is not because he did not present the truths of the gospel plainly (v. 2).
The fault lies rather in three areas.
First, the audience is at fault. If there is a hidden aspect to what he preaches, it only appears so to those who are perishing. As in 2:15–16, Paul divides humanity into two groups based on their destiny: those who are on the road to destruction (tois apollymenois) and, by implication, those who are on the road to salvation. To the one the gospel makes no sense (v. 3), while to the other it is plain as day (v. 6).
Everywhere we go, people breathe in the exquisite fragrance. Because of Christ, we give off a sweet scent rising to God, which is recognized by those on the way of salvation—an aroma redolent with life. But those on the way to destruction treat us more like the stench from a rotting corpse.
The fault lies, second, with the situation. The minds of those who are perishing have been blinded. The blindness is of a particular sort—it is a blindness to the light of the gospel of the glory of Christ (v. 4*). The piling up of genitives both here and in verse 6 is typical of Paul. The light of the gospel is probably a genitive of source: “the light which radiates from the gospel.” Of the glory is most likely descriptive, “the light of the glorious gospel.” As the Mosaic covenant shone with glory, so the gospel shines with glory. Of Christ is plausibly construed as objective: “the glorious gospel about Christ.”
The fault lies, third, with the source of the blindness. Unbelievers cannot see the gospel’s light because their minds have been blinded by the god of this age (v. 4). This is the only place where Paul refers to the adversary of God’s people as a god.
He is usually called Satan or the devil—although in Ephesians 2:2 he is named “the ruler of the kingdom of the air.” It could well be that these are traditional formulations Paul used because of their familiarity to his readers. But there is no denying the power of this being.
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
2 Wherein cin time past ccye walked according to the dcourse of ethis world, according to fthe prince of the power of the air, the spirit that now worketh in gthe children of disobedience:
The preacher in our media-oriented society is pressured to use the pulpit as a stage for displaying eloquence, dramatic skill and fine oratory. Congregations add to this pressure with their desire to be amused and entertained. As a result, preaching is often seen by outsiders as just another stage performance. And what is hailed as a successful ministry is sometimes little more than good acting. But to his credit Paul can say of himself and his coworkers that we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake (v. 5*).
1. The Prince Of The Power OF The Air:
2. The God of This Age:
A. Satan’s Work in the Cosmos
1. The Greek Words
The first area in which Satan works is the cosmos. To understand exactly what the cosmos is in Scripture, three key Greek words need to be distinguished. The first word is kosmos, which means “the world-system.” It is used one hundred eighty-seven times in the Greek New Testament. A second Greek word is aion, which is used a total of forty-one times. It is usually translated as “world,” but a more literal rendering is “age.” Aion means “an age,” not “age” in the sense of how old a man is, but “age” in the sense of “a period of time.” Both kosmos and aion are frequently translated by the English term “world.” There is a third Greek term oikoumenei, also translated “world.” It is used fourteen times in the Greek New Testament, but this particular word means “the inhabited world.” It does not refer to the world in general, but only those parts of the world that are inhabited by man.
So there are three Greek words translated by the English term “world”: kosmos, aion, and oikoumenei. The one that concerns the relationship to Satan is kosmos, the world-system that is under satanic control. The one person most concerned with this in the New Testament was the Apostle John. Out of the one hundred eighty-seven times that this word is used throughout the New Testament, John alone used it ninety-five times: in the Gospel of John, sixty-eight times; twenty-three times in the Epistle of 1 John; once in 2 John; and three times in Revelation.
2. Definition
From the one hundred eighty-seven usages of the Greek word kosmos, a definition and description can be determined. The kosmos world is an orderly world. It is order, not chaos. By way of meaning, then, it is: “The orderly system that is headed up by Satan, leaving God out.” That is the kosmos world.
The word kosmos always has a moral value. It has the concept of worldliness, for it leaves God out. The kosmos is anti-God in character. Believers living in the world, in the kosmos, come in constant contact with the kosmos-system.
A more comprehensive definition of the kosmos that takes in the usages of the word throughout the New Testament would be:
“The kosmos is a vast order or system that Satan has promoted, which conforms to his ideals, aims, and methods, and includes government, conflict, armaments, jealousies, education, culture, religions of morality, and pride.”
This is the world that now exists (2 Pet. 3:5–7). It is what Satan employs, and this is a major area where Satan works.
a. Satan’s Control of the Kosmos
The first thing about the doctrine of the kosmos is that it is under Satan’s control. Satan has authority over the kingdoms of this world (Lk. 4:5–7). Satan is the prince of this world (Jn. 12:31; 14:30; 16:11). Satan is the god of this age (2 Cor. 4:4). Satan is described as he that is in the world (1 Jn. 4:4). According to the Apostle John, the world lies in the evil one; more literally, the world or the kosmos “lies in the lap” of the evil one. So the kosmos is under Satan’s control.
b. The Totality of Evil in the Kosmos
The second thing about the doctrine of the kosmos is that it is wholly, totally evil. Paul said that sin entered into the world or the kosmos (Rom. 5:12). The kosmos does not know God (1 Cor. 1:21), and the kosmos does not know the Messiah (1 Cor. 2:8). Paul speaks of the fornicators of this world, this kosmos (1 Cor. 5:10). The kosmos is at enmity with God (Jas. 4:4). Peter speaks of the corruption that is in world, the kosmos (2 Pet. 1:4) and of the defilement of this world (2 Pet. 2:10). This world, this kosmos, has the spirit of the antichrist (1 Jn. 4:3). Thus, the kosmos is wholly evil.
c. The Areas of Temptation in the Kosmos
The third thing about the doctrine of the kosmos concerns Satan’s undertaking in the kosmos, which is temptation in three areas: the lust of the flesh, and the lust of the eyes, and the pride of life (1 Jn. 2:16).
6 And when the woman saw that the tree was good for food, and that it was †pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, cand did eat, and gave also unto her husband with her; and he did eat.
d. The Desires of the Kosmos
The fourth thing about the doctrine of the kosmos concerns the desires of the kosmos, of which there are three: first, the world lusts for wealth (Mk. 4:19); secondly, the world desires security (1 Cor. 7:29–31), but apart from God; and thirdly, the world desires material goods (Jas. 2:5), not spiritual things.
The Impotency of the Kosmos
The fifth thing about the doctrine of the kosmos is the impotence of the kosmos. The kosmos is impotent as far as spiritual things are concerned. The world does not know the Father (Jn. 17:25) and the kosmos is without God (Eph. 2:12). The world does not know God, and the world does not hear God either (1 Jn. 3:1; 4:5–6).
God’s Love for the Kosmos
The sixth thing about the doctrine of the kosmos is that God nevertheless has a love for the kosmos; He loves the world: For God so loved the world, that he gave his only begotten Son (Jn. 3:16). Because God loved the kosmos, God sent His Son into the kosmos (1 Jn. 4:9).
The Son’s Program for the Kosmos
The seventh thing about the doctrine of the kosmos is that the Son’s program, however, was not of the kosmos. He was sent into it, but He was not of it. The Messiah came to rescue believers out of the kosmos (Jn. 12:46). The Holy Spirit will convict the kosmos (Jn. 16:8). The Messianic Kingdom will not be of this kosmos (Jn. 18:36).
h. The Believer’s Position in the Kosmos
The eighth thing about the doctrine of the kosmos is that believers are not of the kosmos either. Rather, they are going to be hated by the world, the kosmos (Jn. 15:18–19). Believers will have tribulation in the world (Jn. 16:33) because they are not of the world (Jn. 17:14, 16), though they are sent … into the world (Jn. 17:18). While believers are in the world, they are to be unspotted by the world (Jas. 1:27). They will be hated by the world (1 Jn. 3:13) and yet they can overcome the world by faith (1 Jn. 5:4).
i. The Temporary Nature of the Kosmos
The ninth thing about the doctrine of the kosmos is that the kosmos is temporary; it is destined to come to an end. It is under the judgment of God (Rom. 3:19) and will pass away (1 Cor. 7:31). The world is under condemnation (1 Cor. 11:32), and there will be the burning of the kosmos some day (2 Pet. 3:10). The world, or the kosmos, will pass away with the lust thereof (1 Jn. 2:17).