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÷÷2 CORINTHIANS 4

2 CORINTHIANS 4

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

BRIEF CONTEXTUAL OUTLINE OF CHAPTER 4

1. Presentation of the gospel message, 2 Cor. 4:2
   
   
2. Opposition to the message, 2 Cor. 4:3-4a
   
   
3. The message veiled, 2 Cor. 4:4b-6
   
   
4. Paradox of the message, 2 Cor. 4:7-13
   
   
5. Results of the message, 2 Cor. 4:14-18

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

SPECIAL TOPIC: THE GOSPEL

WORD AND PHRASE STUDY

÷2 CORINTHIANS  4:1-6

NASB (UPDATED) TEXT: 2 CORINTHIANS  4:1-6
  ¹Therefore, since we have this ministry, as we received mercy, we do not lose heart, ²but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man's conscience in the sight of God. ³And even if our gospel is veiled, it is veiled to those who are perishing, ⁴in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. ⁵For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake. ⁶For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

4:1 "we" It is obvious that Paul is using the PLURAL PRONOUN to refer to himself, as he does throughout this chapter. Grammarians called this "the editorial we."

▣ "we have this ministry" Paul is referring to "the ministry of the Spirit" (cf. 2 Cor. 3:8), also called "the ministry of righteousness" (cf. 2 Cor. 3:9). Paul uses this word for service, diakonia, so often in 2 Corinthians.

1. diakonēo, 2 Cor. 3:3; 8:19,20
2. diakonia, 2 Cor. 3:7,8,9; 4:1; 5:18; 6:3; 8:4; 9:1,12,13; 11:8
3. diakonos, 2 Cor. 3:6; 6:4; 11:15,23

Christians are saved to serve (cf. Eph. 2:10). Christianity is not a "what's in it for me" focus as much as "what can I do for others because of what Christ has done for me" focus. Paul served and called all believers to service (cf. Gal. 2:20).

SPECIAL TOPIC: SERVANT LEADERSHIP

▣ "as we received mercy" God's mercy for Saul, who was such a staunch, militant, anti-Christian (cf. 1 Tim. 1:13,16), on the road to Damascus (AORIST PASSIVE INDICATIVE, cf. Acts 9:1-22; 22:3-16; 26:9-18; 1 Cor. 7:25) encouraged him to continue to preach the Good News in the face of adversity and unbelief.

Paul wrote in Greek, but thought in Hebrew. The Greek term eleeō (i.e., mercy, pity, compassion) is used in the Septuagint to translate the Hebrew term hesed (see SPECIAL TOPIC: LOVINGKINDNESS), which relates to covenant fidelity. YHWH is faithful to His covenant promises, even when humanity is not (i.e., unconditional covenants)! Paul's dramatic conversion clearly reveals the compassion of God. He acts in mercy to Jews (cf. Rom. 9:15,16,18,23-24; 11:30) and to Gentiles (cf. Rom. 11:32) for His own covenant purpose, which is the restoration of His image in mankind through the work of Christ and the ministry of the Spirit. God's loyalty to His covenant and His unchanging character of mercy is mankind's only hope.

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "we do not lose heart" This is PRESENT ACTIVE INDICATIVE. This must be understood in the light of Paul's overall ministry and this particular context (cf. 2 Cor. 4:16). Paul did feel like giving up several times. Jesus appeared to him in visions several times to encourage him (cf. Acts 18:9-10; 23:11; 2 Tim. 4:17, or an angel, Acts 27:24). In this particular context, in the face of physical trials and problems with the church at Corinth, Paul had confidence that the merciful, covenantal God was there and in control (cf. 2 Cor. 3:12). The task was too important to lose heart (i.e., the Great Commission, cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).

4:2 "we have renounced" This is AORIST MIDDLE INDICATIVE. There is a series of things which Paul personally refused to use in his own ministry.

1. no underhanded means
2. no disgraceful methods
3. no cunning
4. no tampering with or watering down God's message

Each of these reflects the false teachers' charges or their actions.

Paul uses similar phrases to describe slavery to sin in Rom. 6:21 (also note Eph. 5:1-12) and sins of humanity which will be revealed in 1 Cor. 4:5 (also see 1 Cor. 14:25). In this context the phrase seems to describe the methodology of the itinerant false teachers.

SPECIAL TOPIC: SHAME

"Walking" is a PRESENT ACTIVE PARTICIPLE referring to the false teachers' lives and tricky methods (cf. Eph. 4:14). Paul uses the term "crafty" (i.e., "all" plus "work") several times in his letters to Corinth (cf. 1 Cor. 3:19; 2 Cor. 4:2; 11:3; 12:16).

We must be very careful about our methods as well as our goals. For in Christianity the means determine the end. This same word, "crafty," is used by Paul

1. in a quote from Job 5:13 referring to human wisdom (cf. 1 Cor. 3:19)
2. of Satan tempting Eve (cf. 2 Cor. 11:3)
3. of the trickery of Satan and the false teachers (cf. Eph. 4:14)
4. here, of the methods of false teachers

SPECIAL TOPIC: THE PATH, THE WAY

This term and its related forms mean

1. watered down (cf. 2 Cor. 2:17)
2. entrapped with bait (cf. Matt. 26:4; Mark 14:1)
3. defrauded or deceived (cf. 2 Cor. 11:13; Rom. 3:13)

It refers to a changing message based on the hearer's sensibilities or trying to trick the hearers (cf. 1 Cor. 1:23). Paul did alter his presentation and illustrations depending on the audience, but never, never the gospel message.

For "manifestation" see full note at 2 Cor. 2:14.

The term "truth" has the ARTICLE and refers to the gospel of Christ, the New Covenant. The false teachers acted in shameful ways, secret ways, but Paul preached the full truth publicly.

SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS

▣ "commending ourselves to every man's conscience in the sight of God" Paul is referring to his self-limiting love for others (cf. 1 Cor. 9:19-23). This does not speak of compromise, but voluntary self-limiting of freedom because of the cultural hang-ups or personal preferences of others. His intentionality was evangelism, not personal freedom (cf. Rom. 14:1-15:13; 1 Cor. 8; 10:23ff; see SPECIAL TOPIC: CHRISTIAN FREEDOM vs. CHRISTIAN RESPONSIBILITY).

Paul uses these same terms in 2 Cor. 5:11-21, which also emphasize the gospel and our part in its proclamation. See fuller note on "commend" at 2 Cor. 3:1.

See fuller note on "conscience" at 1 Cor. 8:7 and 10:25.

SPECIAL TOPIC: CONSCIENCE

▣ "in the sight of God" This seems to be an idiomatic phrase parallel to "God is my witness." Other Pauline texts also use this phrase in a similar way (cf. Gal. 1:20; 1 Tim. 5:21; 6:13; 2 Tim. 2:14; 4:1), see full list of Paul's oath taking at 2 Cor. 1:23; 11:31.

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE DEITY

4:3 "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true or for the literary purpose of the author. Some people just do not get it (cf. Matthew 13).

▣ "our gospel is veiled" This is a PERIPHRASTIC PERFECT PASSIVE PARTICIPLE of "veiled" (cf. 2 Cor. 3:14,16). It is obvious to Paul that when he preached the gospel some men absolutely could not respond to it.

1. as the Jews are "hardened" (cf. Rom. 11:25; 2 Cor. 3:14; and Deut. 29:4; Isa. 6:9-10; 29:10)
2. hearers in every age are also "blinded" (cf. 2 Cor. 4:4)
3. this is the mystery of predestination versus free will, the paradox of the gospel (cf. John 1:12; 3:16 vs. 6:44,65)

SPECIAL TOPIC: THE GOSPEL

SPECIAL TOPIC: ELECTION

▣ "those who are perishing" Paul is continuing his analogy of the gospel as an aroma of life and of death (cf. 2 Cor. 2:15; 1 Cor. 1:18-19; 8:11; 10:9-10; 15:18). The proclamation of the gospel is serious business, to some life, but to some death.

For the concept of "perishing" see a discussion at 1 Cor. 1:18.

I have recently become aware of some very interesting biblical and historical studies of the varied interpretations of "Hell" in the early church fathers, as well as texts such as this that mention "perishing" (i.e., John 3:16). Please look at the following two YouTube videos with an oepn mind and an open Bible!

1. Edward Fudge, The Fire That Consumes: A Biblical and Historical Study of Hell
2. Steve Gregg, Hell ‒ Three Christian Views

4:4 "the god of this world" This evil personality is called by several names by Paul.

1. Satan (cf. Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 2 Thess. 2:9; 1 Tim. 1:20; 5:15; see SPECIAL TOPIC: SATAN)
2. Devil (cf. Eph. 4:27; 6:11-12; 1 Tim. 3:6,7; 2 Tim. 2:26; the PLURAL used of the demonic, 1 Cor. 10:20-21; 1 Tim. 4:1; see SPECIAL TOPIC: DEVIL)
3. "the prince of the power of the air" (cf. Eph. 2:2)
4. "the god of this age/world" (John calls him "the ruler of this age/world," John 12:31; 14:30; 16:11)
5. "the tempter" (cf. 1 Thess. 3:5)
6. "the evil one" (cf. 2 Thess. 3:3, this title is common in Matthew's and John's writings)
7. "an angel of light" (cf. 2 Cor. 11:14)

This verse caused great concern to the early Church Fathers because it seemed to add fuel to the fire of the Gnostic and Arian false teachers. Therefore, unfortunately, they (Irenaeus, Tertullian, Origen, Chrysostom, Ambrose, Theodoret, and Augustine) changed the Greek of this text to: "in who God has blinded the mind of the unbeliever of this world." Now Satan is obviously referred to as the prince and power of this world (cf. John 12:31; 14:30; Eph. 2:2). These early Church Fathers were not reacting to the concept of a personal force of evil, but to the theological concept of the Gnostic Demiurge and the Arians' view of a less-than-divine Christ.

SPECIAL TOPIC: PERSONAL EVIL

SPECIAL TOPIC: GNOSTICISM

▣ "of this world" This is also the Greek term for "age" (i.e., aiōnos) This seems to refer to the Jewish view of two ages: the current evil age dominated by sin and the age to come, set up and dominated by the Messiah (cf. Matt. 28:20; Eph. 2:2).

The terms "this world" (kosmos houtos) and "this age" (aiōn houtos) are used interchangeably (cf. George E. Ladd's A Theology of the New Testament, p. 223).

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

SPECIAL TOPIC: PAUL'S USE OF KOSMOS (world)

▣ "has blinded the minds of the unbelieving" This is an AORIST ACTIVE INDICATIVE. The term is used of spiritual blindness in Matt. 15:14; 23:16; 1 John 2:11 and the same concept is in John 9. This same term is used in a quote from the Septuagint of Isa. 6:10 in John 12:40. It is a rather rare term in Paul's writings (cf. Rom. 2:19 and here), but common in the Gospels.

In the Isaiah passage (i.e., Isa. 6:9-10) it is God's judgment that blinded the Israelites' spiritual eyes because of their continual unbelief. This same truth is expressed in Rom. 1:21, where the PASSIVE VOICE implies God (cf. Rom. 11:8-10, quoting Isa. 29:10 and Ps. 69:22-23). It is difficult to balance

1. human unbelief
2. divine hardening
3. satanic blinding

Belief is a gift and a necessary response! The covenantal paradox is the mystery of predestination and free will. We must let God be God and demand human accountability.

Can you imagine the power that the evil one must have that he is able to blind the eyes of humans to the compelling beauty of the gospel (cf. Matt. 13:19) and the wooing of the Holy Spirit to respond to it (cf. John 6:44, 65)? Paul uses several images to describe unbelief:

1. hardened hearts
2. blinded minds
3. seared consciences
4. blinded eyes

There is an ongoing spiritual conflict (cf. Eph. 2:2; 4:14; 6:10-19).

SPECIAL TOPIC: GOD HARDENED

SPECIAL TOPIC: SPIRITUAL WARFARE

If you will notice in this context, there are several words that relate to light. This refers to

1. Jesus, often called "light" (cf. John 1:4,9; 3:19; 8:12)
2. possibly Paul's experience on the Damascus road (cf. Acts 9)
3. possibly an allusion to the Shekinah glory of God from the Exodus mentioned in 2 Cor. 4:6; 3:7); see SPECIAL TOPIC: SHEKINAH

To not see Christ in the Scriptures is to miss salvation. The NT proclaims the glory of Christ, the gospel. The OT is fulfilled and completed in Him (cf. Matt. 5:17-48; 1 John 5:10-12). He is the necessary foundation, cornerstone, cap stone, top stone. To miss Him is to shipwreck one's faith.

SPECIAL TOPIC: SHEKINAH

SPECIAL TOPIC: JESUS IS GREATER THAN

▣ "who is the image of God" See full note on "image" at 2 Cor. 3:18. To see Jesus is to see the Father (cf. John 1:18; 14:8,9; Col. 1:15; Heb. 1:3). The NT asserts that Jesus was incarnated to serve three purposes.

1. to fully reveal the Father
2. to atone for sin
3. to give believers an example to follow

4:5 "we do not preach ourselves" Trying to interpret Paul's letter is like listening to only half of a phone conversation. We assume from Paul's statements the things that might have caused them. From 2 Cor. 3:1, here, and chapters 10-13, it is obvious that Paul had those at Corinth in mind who attacked him personally and his gospel. Paul is forcefully asserting Jesus' Lordship and his servanthood (cf. 1 Cor. 3:5-9). He only defends himself (i.e., "ourselves" is emphatic) or magnifies his credentials (cf. chapter 12) in order to protect the validity of the gospel he preached. For an interesting discussion on the limits of apostolic authority see George Ladd's A Theology of the New Testament, p. 382.

▣ "Christ Jesus as Lord" This phrase was the early church's profession of faith at baptism (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). All three of the major terms used in the NT to designate the Promised One, the Suffering Servant, are used in this phrase.

1. Christ ‒ This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3; see SPECIAL TOPIC: ANOINTING IN THE BIBLE).
2. Jesus ‒ This Hebrew name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, "YHWH." It is the same as the Hebrew name for Joshua. See SPECIAL TOPIC: NAMES FOR DEITY, D.
3. Lord ‒ The term "lord" (kurios) can be used in a general sense or in a specific theological sense. It can mean "mister," "sir," "master," "owner," "husband," or "the full God-man." The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, which was from the Hebrew VERB "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word, Adonai, which had a similar meaning to the Greek word, Kurios (Lord; see SPECIAL TOPIC: Lord [adon and kurios]). The NT Authors used this term to describe the full deity of Christ.

There are several confessional phrases used of Jesus.

1. Jesus is the Messiah/Christ ‒ Acts 5:42; 9:22; 17:3; 18:5,28; 1 Cor. 1:23
2. Jesus is the Son of God ‒ Acts 9:20; Rom. 1:3-4; Heb. 4:14; see SPECIAL TOPIC: SON OF GOD
3. Jesus is Lord ‒ Acts 2:36; 10:36; 11:20; Rom. 10:9; 2 Cor. 4:5; Phil. 2:11; Col. 2:6

In a sense these summarize the early church's understanding of Jesus of Nazareth.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

▣ "and ourselves as your bond-servants for Jesus' sake" Paul saw himself as a "bond slave" to Jesus. This is OT imagery for a Hebrew who freely chose to serve a master for life. Paul's life was not his own. His will was not his own. He was tasked to serve Jesus' church.

4:6 "For God who said, 'Light shall shine out of darkness'" This is an allusion to Gen. 1:3 (or possibly Isa. 9:2) and a personal allusion to Paul's Damascus road experience (cf. Acts 9:1-22; 22:3-16; 26:9-18). For Peter the same kind of revelatory experience involving Jesus and light (i.e., glory) occurred on the Mount of Transfiguration (cf. 2 Pet. 1:19).

▣ "hearts" See SPECIAL TOPIC: THE HEART

▣ "glory of God" This seems to relate to the Shekinah cloud of glory that symbolized the presence of YHWH in the book of Exodus (cf. 2 Cor. 3:17). This symbol of God's presence was transferred to the Ark of the Covenant after the crossing of the Jordan River into the Promised Land. YHWH is fully known, not as a visible, physical object, but in Jesus, the incarnation of Deity.

SPECIAL TOPIC: SHEKINAH

SPECIAL TOPIC: GLORY (OT)

▣ "in the face of Christ" This is the continuing comparison between the veil of Moses (cf. 2 Cor. 3:13) and the perfect reflection of Jesus Christ (cf. John 1:18; Heb. 1:3). Believers see the glory of Christ in His life, death, resurrection, and teachings. Jesus is the full and final revelation of the God of Israel, the Creator (cf. 2 Cor. 3:18).

SPECIAL TOPIC: THE GOSPEL

÷2 CORINTHIANS  4:7-12

NASB (UPDATED) TEXT: 2 CORINTHIANS  4:7-12
 ⁷But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; ⁸we are afflicted in every way, but not crushed; perplexed, but not despairing; ⁹persecuted, but not forsaken; struck down, but not destroyed; ¹⁰always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. ¹¹For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. ¹²So death works in us, but life in you.

4:7 "But we have this treasure" This refers to God's indwelling Spirit that magnifies, reveals, and forms the person of Christ in our lives (cf. John 16:8-14; Rom. 8:9; Col. 1:27; 2 Pet. 1:3-4).

▣ "in earthen vessels" This is an emphasis on the human body (cf. 2 Cor. 4:10,16; 5:1ff; Gen. 2:7; 3:19; 18:27). This entire context is a dialectic between Paul's physical earthly condition and the tremendous spiritual power of the gospel and the indwelling Holy Spirit in his life.

Paul speaks of his current physical body in several ways in this context.

1. "earthly vessel" ‒ 4:7
2. "outer man" ‒ 4:16
3. "earthly tent" ‒ 5:1
4. "natural body" ‒ 1 Cor. 15:44,46
5. "a living soul" ‒ 1 Cor. 15:45
6. "from the earth, earthly" (i.e., "made of dust") ‒ 1 Cor. 15:47
7. possibly, "the old man" ‒ Col 3:10

▣ "the surpassing greatness" Huperbolē, see SPECIAL TOPIC: PAUL'S USE OF HUPER COMPOUNDS

4:8-11 "we are afflicted in every way, but not crushed" Verses 8-10 contain a series of nine PRESENTS (mostly PASSIVE PARTICIPLES) which are word plays on Koine Greek words describing Paul's difficult ministry. The first eight PARTICIPLES are in contrasting pairs. The first term describes Paul's ministry experience and the second term limits the consequences. Examples of this word play are:

1. "at loss but not utter loss"
2. "knocked down but not knocked out"

This section can be compared to 2 Cor. 1:6; 6:4-10; 11:23-28.

4:9 "destroyed" The term translated "destroyed" by NASB means "to desert," "abandon," or "forsake." It implies that even amidst terrible circumstances the believer is never left alone! Believers will face persecution but never abandonment! The veil was removed from Paul's mind and now he fully recognized the Triune God's presence with him.

4:10 "always carrying about in the body the dying of Jesus" This refers to the paradox of our being rightly related to God, but exposed to physical problems because of the three enemies of mankind (i.e., the world, the flesh, and the Devil, cf. Eph. 2:2-3). We have eternal life, but we are physically dying (cf. 2 Cor. 1:8). As Jesus was rejected and persecuted (cf. John 15:20), so too, are believers (cf. 1 Cor. 15:31; Gal. 2:20; Phil. 3:10; Col. 1:24; 1 Pet. 4:12-19).

▣ "so that the life of Jesus" This refers to

1. the resurrected Christ, which was Paul's hope
2. the faithfulness of Jesus under persecution

Paul wanted to exhibit Jesus' faithfulness (cf. 2 Cor. 4:11) and participate in the resurrection of His followers (cf. 2 Cor. 4:14; 1 Cor. 15).

▣ "may be manifested in our body" This is an AORIST PASSIVE SUBJUNCTIVE. Read Gal. 6:17, which obviously refers to Paul's physical scars in Jesus' service. As our earthly vessel is broken, the treasure inside is more visible (cf. 2 Cor. 12:9-10).

Paul uses the Greek term sarx (i.e., flesh) in several senses.

1. the human body ("body" of 2 Cor. 4:10 parallel to "flesh" of 2 Cor. 4:11; also 2 Cor. 7:5; 10:3; 12:7)
2. human person (cf. 2 Cor. 5:16; 11:18)
3. human descent (i.e., father - son, cf. Rom. 1:3; 4:1)
4. humanity as a whole (cf. 1 Cor. 1:26,29)
5. human sinfulness (cf. Rom. 7:5,18; 8:3,4,5,8,9,12,13; 2 Cor. 7:1; 10:2)

SPECIAL TOPIC: FLESH (sarx)

4:11 "we who live are constantly being delivered over to death for Jesus' sake" Theological insight into this verse can be seen in 1 Cor. 4:9, where the Apostles are on exhibition both to angels and men. Believers also are on exhibition to a lost world as well as the angelic world (cf. Eph. 2:7; 3:10).

The term "constantly" (cf. 2 Cor. 6:10) is parallel to "always" of 2 Cor. 4:10. The call to ministry is a call to intentional daily death to self (cf. 2 Cor. 5:14-15; Rom. 6:7; 1 Cor. 15:31; Gal. 2:20; Phil. 3:8,10; 1 John 3:16). This attitude is the reversal of the fall of mankind in Genesis 3. It is evidence of the believer's transformation into Christlikeness, which is the restoration of the image of God in humanity.

The term "been delivered over" (paranididōmi) was used

1. of Judas handing over Jesus to the authorities (cf. Matt. 20:18-19; Mark. 10:33)
2. by Jesus in a prophetic sense describing His followers in Matt. 10:17; 24:9; Mark 13:11-12

The phrase "for Jesus' sake" is to be understood as causality. Our ministry burdens do not benefit Christ, but they are ours because we follow Him. As they persecuted Him, they will persecute us (cf. Rom. 8:17). However, it is also true that the things we suffer as Christ's followers are the very things that can help us grow more and more like Him.

Paul's identification with Jesus' death functions theologically on several levels.

1. sacramental theology (cf. Rom. 6:3-5; Col. 2:12; 3:1,3-5)
2. church doctrine (cf. 1 Thess. 4:14-15)
3. personal experience (cf. 2 Cor. 4:10-11; Gal. 2:20; Phil. 3:10)

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?

SPECIAL TOPIC: CHRISTIAN GROWTH

▣ "mortal flesh" See SPECIAL TOPIC: FLESH (sarx)

4:12 "So death works in us, but life in you" This is a PRESENT MIDDLE (deponent) INDICATIVE which personifies death. This refers to physical persecution for Paul and his mission team (cf. 2 Cor. 4:16) and spiritual life in them who have responded to his presentation of the gospel.

In The Anchor Bible series on 2 Corinthians Victor Furnish believes it is PASSIVE VOICE (p. 257) because that VOICE dominates 2 Cor. 4:10-11, where the understood subject is the power of God (cf. 2 Cor. 4:7). This would imply that God uses trials and persecutions as a means of producing Christlikeness in His followers (as it did in Jesus, cf. Heb. 5:8). Leaders' lives give power to their messages (cf. 2 Cor. 1:3-11; 2 Tim. 2:9-10).

÷2 CORINTHIANS  4:13-15

NASB (UPDATED) TEXT: 2 CORINTHIANS  4:13-15
  ¹³But having the same spirit of faith, according to what is written, "I believed, therefore I spoke," we also believe, therefore we also speak, ¹⁴knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you. ¹⁵For all things are for your sakes, so that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God.

4:13 "having the same spirit of faith" The significant thing here is that the same "faith" that made a person right with God in the OT (i.e., the writer of Psalm 116) is the faith that makes a person right with God in the NT (i.e., Abraham in Gen. 15:6, quoted by Paul in Rom. 4:3,9,22).

Paul is using the term "spirit" in the sense of a person's self. He often uses "spirit" as a way of referring to the inner qualities of a human person (see note at 2 Cor. 4:21). This is not related to the similar phrase found in 1 Cor. 12:9, which refers to the Spirit gifting believers with faith. This refers to saving faith such as Abraham's (cf. Gen. 15:6). Interestingly, in Word Studies in the New Testament, vol. 2, M. R. Vincent says, "not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God" (p. 82).

In Synonyms of the Old Testament, Robert Girdlestone has an interesting discussion of the uses of the term "spirit" in the NT (pp. 61-63).

1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
   1. 'not a spirit of slavery vs. a spirit of adoption' ‒ Rom. 8:15
   2. 'a spirit of gentleness' ‒ 1 Cor. 4:21
   3. 'a spirit of faith' ‒ 2 Cor. 4:13
   4. 'a spirit of wisdom and revelation in the knowledge of Him' ‒ Eph. 1:17
   5. 'not a spirit of timidity vs. power, love and discipline' ‒ 2 Tim. 1:7
   6. 'spirit of error' vs. 'spirit of truth' ‒ 1 John 4:6

SPECIAL TOPIC: SPIRIT IN THE NT

▣ "according to what is written" This is a PERFECT PASSIVE PARTICIPLE, which was a Hebrew idiom used by OT authors to refer to the givenness and relevance of Scripture (cf. Matt. 5:17-19).

▣ "I BELIEVED, THEREFORE, I SPOKE" This is a quote from the Septuagint of Psalm 116:10, which speaks of God's rescue of a saint.

SPECIAL TOPIC: SEPTUAGINT

4:14 "that He who raised the Lord Jesus" This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.

1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)

There are several variants related to the phrase, "the Lord Jesus."

1. "the Lord Jesus" ‒ MSS א, C, D, F, G
2. "the Lord Jesus Christ" ‒ MS 436
3. "the Lord Jesus from the dead" ‒ MSS 104, 459
4. "Jesus" ‒ MSS P⁴⁶, B

The UBS⁴ gives option #1 a "B" rating (almost certain), but Bruce Metzger prefers option #4 (as does the NET Bible). As with so many of the variants, which one was original does not affect the overall thrust of the passage. A book that has helped me deal with the textual variants in Scripture is The Lost World of Scripture, by John Walton and Brent Sandy, which discusses how oral cultures pass on their traditions!

SPECIAL TOPIC: RESURRECTION

▣ "will raise us. . .will present us" These are both FUTURE ACTIVE INDICATIVES. Believers will be raised from the dead (PREPOSITION sun with Jesus) and presented to the Father (sun with all believers).

Paul's understanding as to the time of the Second Coming is ambiguous.

1. in some texts it seems that he expected to be alive at the parousia (cf. 1 Thess. 4:15,17; 1 Cor. 15:51-52; and Phil. 3:20; 4:5)
2. in other texts he seems to identify himself with those believers who have died (cf. 1 Cor. 6:14; 2 Cor. 4:14; 5:1-10)

Only the Father knows the time of the Second Coming (cf. Matt. 24:36; Mark 13:32; Acts 1:7). The Second Coming is the hope of every generation of believers, but the reality of only one generation. Believers are to live ready, ready by being active in Christ's service.

SPECIAL TOPIC: TERMS FOR THE SECOND COMING

SPECIAL TOPIC: SECOND COMING (chart)

4:15 Paul's heart was to help sinful people

1. come to faith in Christ
2. find true peace and joy
3. give God praise (cf. 2 Cor. 1:11 and NASB, NRSV, TEV, NJB)

The NKJV is a bit more literal "to the majority." This may refer to Paul's supporters in the Corinthian church. It would be opposite of the "some" (cf. 2 Cor. 3:1; 10:12; 1 Cor. 4:18; 6:11; 8:7; 10:7,8,9,10; 15:6,12,34,35). Verse 15 is obviously a doxological summary.

▣ "the glory of God" See SPECIAL TOPIC: GLORY (OT)

÷2 CORINTHIANS  4:16-18

NASB (UPDATED) TEXT: 2 CORINTHIANS  4:16-18
  ¹⁶Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. ¹⁷For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, ¹⁸while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.

4:16 "Therefore we do not lose heart" This is a recurrent theme in Paul's writings (cf. 2 Cor. 4:1; Gal. 6:9; Eph. 3:13; 2 Thess. 3:13). Difficult circumstances are, in reality, for strengthening our spiritual stamina and fruitfulness.

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?

SPECIAL TOPIC: CHRISTIAN GROWTH

▣ "but though our outer man is decaying, yet our inner man is being renewed day by day" These are both PRESENT PASSIVE INDICATIVES, which denote ongoing action. The PASSIVE VOICE is hard to translate and understand in this context. Most English translations translate them as ACTIVE VOICE, but they also may denote divine action in using physical problems and persecutions as a means to strengthen and mature Jesus' followers (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; Phil. 1:29; 3:11; 1 Thess. 3:3; 2 Tim. 3:12; Heb. 5:8; James 1:2-4; 1 Pet. 4:12-19).

In Eph. 3:16 and 4:24 there is a comparison of the old man and the new man, but the contrast here is between our outer physical body and our inner spiritual nature.

▣ "is being renewed" See SPECIAL TOPIC: RENEW (anakainōsis)

▣ "day by day" Paul uses Hebrew idiomatic (cf. Gen. 39:10; Esther 3:4; Ps. 68:19) repetition in 2 Cor. 4:16, "day by day," and a similar Hebraic repetition in 2 Cor. 4:17, "excessively to excess" (i.e., huperbolēn eis huperbolēn). Remember, NT authors (except Luke) are Hebrew/Aramaic thinkers writing in Koine Greek. There are many Hebraic idioms and grammatical constructions, as well as numerous OT allusions and quotes in the NT. Also note that the proper definition of terms is not found in contemporary Koine Greek literature, but in the Septuagint, which is the Greek translation of the OT.

4:17-18 Verse 17 is very similar to Rom. 8:18, while 2 Cor. 4:18 is similar to Rom. 8:24. Paul wrote the book of Romans from Corinth! He had been thinking about his call and the problems connected to it. There was, in reality, no comparison between the momentary light affliction and the eternal glory! This is the biblical worldview that sustains God's people in this fallen world. He is with us, for us, and will bring us into His personal presence to remain forever!

4:17 "is producing" This same VERB is used in Rom. 5:3-4 and James 1:2-4, which also speaks of the benefits of suffering and persecution.

SPECIAL TOPIC: CHRISTIAN GROWTH

▣ "an eternal weight of glory" See SPECIAL TOPIC: GLORY (OT)

▣ "far beyond all comparison" Huperbolē. See SPECIAL TOPIC: PAUL'S USE OF HUPER COMPOUNDS

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How does 2 Cor. 4:1 speak of the methods of the false teachers?
2. Were the early church fathers justified in changing the Greek text of 2 Cor. 4:4 to meet the problem of their day?
3. What does it mean that Satan is the "god" of this world?
4. Why is Paul drawing such attention to his physical problems versus his spiritual strengths?

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