2 Corinthians 4:1-18

2 Corinthians 4:1-18

Introduction: Read the Text. Reread the text closely (look for repeated words, pay attention to the conjunctions, figures of speech, etc.).

Literary Context: The second thing we do is review the literary context. Please summarize 2 Cor 1:1-11 (Paul, beginning to reconcile, describes how God comforted him so that they may also be comforted). Now 1:12-23 (Paul defends his integrity and begins to explain the change of plans. He argues for the trustworthiness of his word based on the trustworthiness of God and the Gospel and the work that God is doing in him).

Now 2:1-11 (Paul explains why he changed his travel plans: to avoid causing too much pain. While the letter was necessary, and would cause pain, he did not want to cause excessive pain. He also encourages them to give the verdict of love for the individual who had caused much pain). Now 2:12-17 (Paul expresses his consternation at the absence of Titus’s report while Paul was in Troas. He then describes himself as one captured by the triumphant Christ, and within this asks “who is sufficient for these things?” pointing the ministry of the Gospel).

Now 3:1-18 (He points to the one who makes him sufficient to be an apostle and then describes the nature of the new covenant of which he is a minister, and it is the nature of this ministry that allows him to speak forthrightly about the glory of God made accessible only by means of Christ).

4.1: I want you to notice at the get go that there are overlapping themes in chapter 4 from what we found previously. For instance: God making the minister sufficient, the suffering for the sake of others, the sincerity and forthrightness of Paul, and the veil over those who are not in Christ. This chapter is intimately connected to chapter 3. So, be looking for those ideas throughout 4.

Right at the get go, I want you to see how Paul has framed this section so as to demonstrate Paul’s great confidence in God’s mercy (remember that Paul does not view his apostleship as earned but given to him by God’s mercy and grace) and the nature of the ministry of the new covenant. He bookends these verses with the term ἐγκακέω “lose heart, become tired, become discouraged.” The TLNT, writing about the usage of the term in Luke 18:1 and asserting that it carries the same sense here, states: “It is not so much a matter of omission as of relaxing one’s efforts, losing heart in the midst of difficulties, letting go, interrupting one’s perseverance before attaining one’s goal; giving up rather than continuing to fight” (399).

In verse 16 this concept is evident and reflects what we read in chapter 1. Paul suffered, and though suffering was understood by some as God being distant and thus a mark against Paul, Paul understood it rightly as his suffering together with Christ and for the glory of God and thus even in the midst of such suffering he refused to give up and instead continued to fight.

Jumping back to verse 1, we see that this is a reiteration of what he said in 3:12 “Since, then, we have such a hope, we act with great boldness” though using negative terms. We could rephrase both like this: “I spoke boldly…I’m not a coward.” Both present the same idea. It is the fact that it is a God given ministry (in which he empowers the minister) that leads to such boldness and refusal to be a coward. Plummer, commenting on the notion of “faintheartedness” notes: “Faintheartedness takes refuge in silence and inactivity, in order to escape criticism, and therefore is the opposite of παρρησιͅα (boldness)” (Garland 204).

4.2: In verse 2, Paul does some commending of himself, though in a way quite different than those who bring letters (maybe the false teachers or false apostles wreaking havoc with the Corinthians). First, he details three things that he denounces and thus distances himself from: shameful hidden things, walking in cleverness, and adulterating God’s word. Notice how these things each seek to escape the truth. The first is hidden things, and they are hidden because they are shameful. The term cleverness (πανουργία) denotes the one who is “capable of anything” yet nearly always with a negative connotation (TDNTA). The idea being that such a person is willing to stoop to any level to accomplish a dishonorable purpose. The TDNTA states: “The negative use rests on the assumption that those who have the secret of success will use it unscrupulously” (770). His denouncing of “adulterating God’s word” calls to mind the merchants that would mix in a cheaper substance to cheat their clients. Keener notes: “Philosophers often accused professional speakers of doing the same, because they were more concerned about speaking ability than about correct content” (505).

Paul does not cheat the Corinthians (nor anyone else). His self-commendation (a subject we discussed in 3:1-6) to everyone is a “visible proclamation” of the truth before God. The contrast is between those who hide themselves and his own open declaration of the truth with a recognition that such proclamation occurs in the sight of God. God is his judge, thus he is unwilling to back down from the fight or delude the word of God.

4.3: The open declaration of the word, however, does not necessitate that it was not hidden to some, as was apparent from what he said in chapter 3. So, if some would want to discredit Paul’s apostleship on the basis of the lack of his own people’s response, he cuts their argument off at the pass and reminds them of the aroma’s effect on the two groups watching the triumphal procession. For the one, it is life; for the other, it is death. Though Paul preached openly, for some it was still “veiled” and these are the ones who are perishing (notice how the language is connected to ch. 3 with Paul making frequent use of the καλυπτω word group).

4.4: While ch. 3 makes clear that the veil is removed by means of Christ, 4:4 asserts that “the god of this age blinds those who do not believe so that they do not see clearly the light of the gospel of the glory of Christ.” The phrase “the god of this age” no doubt refers to Satan (though some church fathers disputed this for fear of Maricon’s heresy being promulgated by this passage. He asserted that the God of the OT is different from the God of the NT with one being hateful and the other loving). It is worth noting that in Pauline literature (especially 1&2 Corinthians) when the phrase “this age” is used it nearly always refers to the present evil age that is passing away (it is the present evil age vs. the coming age).

Satan is here described as snatching away the light (making men blind) so that they would remain unbelievers. The same working of Satan is described by Christ in the parable of the four soils, as Kruse notes. In Luke 8:12 Jesus states: “The ones on the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.” We ought not put all of the impetus on Satan, however, as the very label “unbelievers” asserts that they did not believe the word preached. It is quite similar to the discussion of Judas. Satan is said to have “entered into him” but should he thus be absolved of all responsibility? Peter certainly didn’t think so when discussing how Judas ought to be replaced.

Paul refers to Christ here as the image of God. This is probably a reference to the Genesis account, and suggests, as Keener notes that: “for Paul the divine image and glory obscured in Adam are restored in Christ” (505).

4.5: The truth proclaimed is “Christ Jesus is Lord.” Paul asserts in no uncertain terms that he was not the subject of the proclamation. Unlike other speakers who may seek to elevate themselves (of which there were undoubtedly some and so moral teachers would have to be ready to refute such a claim made against themselves), Paul’s apostleship, ministry, and message was outward focused. Remember our discussion of his apostleship, and now let’s add to it a discussion of his ministry. He refers to himself here as a slave, more specifically “your slave.” This is not to say that they are his master, but rather it demonstrates the abject humility of the apostle. He does not elevate himself, but serves as a slave “for the sake of Jesus.” He frequently uses the title “slave” of himself, and while we won’t get into a deep discussion of that at the moment, it is worth noting that every slave understood this one principle: “As a slave, a human being was bodily and totally subjected to the practically unlimited power of an owner and the owner’s heirs” (WNT 170). It’s also worth noting, that slaves that were the spoils of war “owed their entire existence to the victor who had saved them from death, which also explains why enslaved persons retained no rights even to their own names” (WNT Bartchy 170). As Christ’s slave, when Christ says “serve Corinth” Paul serves Corinth as a slave. Others elevated themselves, Paul humbled himself and preached Christ as Lord.

4.6: The little word that begins verse 6 is ὅτι “because.” Why does he preach Christ Jesus as Lord and is a slave to them for Christ? Because “God who said, ‘Light will shine out of darkness,’ is the one who has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” That last phrase is a summation of the new covenant ministry that he has been discussing.

The first half describes the working of God in conversion, and it is the exact opposite of Satan. Satan blinds (leaving us in darkness), but God is the one who said in the beginning “Let there be light.” This quote from Paul seems to come from Gen 1:3, and if that is the case, then it lends further credence to the notion of conversion as the beginning point of believers as a “new creation.” See how Paul connects God’s creation power to the new creation power. In both God is shining a light, and this is the reason that Paul preaches as he does. The question that essentially began this discussion of the apostolic ministry was “Who is sufficient for these things?” While the understood answer was “No one,” now it is evident that Paul believes he is, but only because God has made him so. It is not his own power nor his own message, but the mercy, empowerment, and message of the glory of God shining on the face of Christ.

4.7: But the response from some may have been “If that is true concerning you and you are a minister of a far surpassing glory, then why is your life so deplete of glory? You suffer. You are not honored. How do you square that circle?” VV. 7-12 form a rebuttal to that idea that carries some points over from chapter 1.

First off, we should see that Paul does not hide his human frailty as some might. Rather, he highlights it. Vessels were made out of all sorts of material at this time, and Paul chooses the cheapest and most expendable to compare himself to. As Kruse notes: “Clay jars were found in virtually every home in the Ancient Middle East. They were inexpensive and easily broken” (146). Unlike other types of material, you wouldn’t be able to repair it (like metal vessels) or melt it down and reshape it (like glass vessels). When they broke, all they were good for were for writing up a receipt or scribbling a note on it.

Alternatively, Paul may be referring to the oil lamps that were made in Corinth. Baker notes: “These were especially thin and delicate to allow light to penetrate from them but were also cheap and easily breakable” (183-84). Either way, the contrast is abundantly clear: the vessel pales in comparison to the treasure within, and this God has done to demonstrate that the “extra-ordinary power” is clearly seen as being of God and not of Paul and his companions.

4.8-9: What this looks like in practice is then brought to the fore in the following verses. The clay jars are “afflicted, but not crushed; perplexed, but not despairing; persecuted, but not abandoned; struck down, but not destroyed.” The series of antithesis highlights the fragile apostle and the power of God at work in him. The first “afflicted, but not crushed” are nearly synonymous; however, the latter is an intensification of the former. The REB catches the idea well: “hard-pressed but never cornered.” The second, “perplexed, but not despairing” involves some Greek wordplay that could be rendered: “at a loss, but never completely at a loss.” See how the second simply intensifies the former. Paul may be battered and bruised (he is a clay vessel), but God does not permit him to be destroyed, which serves to heighten the power of God since he is preserving such a fragile vessel in comparison to the surpassing treasure. (Notice also the recurring reference to affliction as we saw in ch. 1 and will see again).

4.10: Verse 10 gathers all these antitheses in vv. 8-9 together and provides the underlying theological principle: Chrisitan suffering is intimately linked with Christ’s own suffering and his life. The argument is extraordinarily similar to what was found in 1:3-11. Here the death is described as the process of dying, which Kruse understands to mean that: “In this case, the dying of Jesus is understood to be all his afflictions that culminated in his death. In like manner, Paul’s carrying around the dying of Jesus could be understood as all his apostolic sufferings that would in time culminate in his martyrdom” (148). Yet, there remains a “so that” statement quick on the heels of this. He carries around the dying of Christ in his body, SO THAT the life of Jesus would be made visible in his body. Persecuted, but not abandoned so that all may see the life of Jesus.

4.11-12: Verse 11 reiterates verse 10; however, the addition of the phrase “handed over” may provide a further link between Paul and Christ. Paul in Romans 4:25 and 8:32 uses the same term (παραδίδωμι) to describe God “handing over Christ” for our sake. While Paul’s death does not have an atoning effect, it certainly has an evangelistic effect. One who is in Christ, is treated as Christ was treated, with the same mentality of Christ. Thus, Paul views his being handed over to death as Christ was as being for the purpose of making Christ’s life evident in his mortal body.

This is the conclusion that he draws in verse 12. Death is at work in him, while life is at work in the Corinthians. The argument is nearly identical to 1:6 “If we are being afflicted, it is for your consolation and salvation.” Paul’s suffering points to Christ (the image and glory of God).

4.13: In verse 13 Paul quotes Psalm 116:10. In the psalm the psalmist gives praise to the Lord in the midst of his own suffering and affliction, so we can immediately see where Paul sees the connection between the two. What Paul describes as the “same spirit of faith” is the same disposition of the psalmist, a confident trust in God in the midst of his affliction. Thus, Paul continues to speak boldly even in the midst of suffering, and this in turn begins to bring the conversation back to 4:1. Paul’s confidence is rooted in God’s grace and mercy and the nature of the new covenant. He trusts in God, so he preaches the name of Christ.

4.14: In verse 14 he moves beyond just a disposition that he shares with the psalmist and refers to the strengthening factor of his faith. Again, the little word is ὅτι “because.” Why does he have this disposition? “Because we know that the one who raised Jesus will also raise us together with Jesus and present us together with you.” The resurrection power is an essential element to the Christian belief. In 1 Corinthians 15:20 Paul refers to Jesus’s resurrection as the “first fruits of those who have died.” Two things to note about this: 1). Scripture does not say that Christ raised himself, but that God raised him. This is important, because our faith is placed in the God who raises the dead as evidenced most powerfully in the resurrection of Jesus. 2). The very notion of first fruits entails a greater harvest to come. This is what Paul knows he will be a part of and he is confident that the Corinthians will be presented before God by Christ as well.

As Garland points out, we ought not miss the “with you” in this verse. He writes: “(The Corinthians) are prone to see themselves as individuals, economically and religiously self-sufficient, and only minimally interdependent with other believers. Paul seeks to build up community…they will stand together before the Lord” (237).

4.15: Two purpose statements undergird verse 15 and highlight the outward and upward focus of the ministry of Paul, and this is incredibly important to note. See, the opponents were asking the wrong question concerning Paul’s suffering. Presumably they were asking things like: “If you are truly an apostle of God, why are you suffering?” They should have simply cut off the first clause and they would have had a worthwhile question: “Why are you suffering?” The answer would be two-fold: “For your sake, and for the glory of God.” We’ve already explained the jar of clay and life of Christ statements, so we need not rehash them, but carry those things over to these purpose statements.

Paul suffers and God makes the life of Jesus evident in Paul’s body, for the Corinthians sake. This goes back to 1:6 “If we are afflicted, it is for your comfort and salvation” or 4:12 “So death is at work in us, but life in you.” Through affliction (and the strengthening God provides to Paul) the apostles question was not “Why me?” but “Who will you make your Gospel power evident through this?” The Corinthians were one such group.

But, all of this is to redound to the glory of God and giving God thanks for his surpassing grace. The litmus test of a Christian is thanksgiving. Grumbling is a sure indication of distant from God, but the language of the one in the presence of God is thanksgiving and praise.

4.16: This brings Paul back to his statement concerning his refusal to give up and instead to continue fighting. He is not a coward, because he is intimately aware of the working of God in him as a fragile vessel, and the enormity of the hope that we have because of the resurrection. Starting in verse 16 we have a series of four comparisons: “outer person vs. inner person,” “light affliction vs. heavy glory,” “what is seen vs. what is not seen,” and “temporary vs. eternal.”

The first reiterates the “clay jar” element of Paul. Now, it is tempting to say that the outer person refers to the body, while the inner person refers to the spirit; however, this is not the manner in which Paul ever uses the term spirit and his eschatological view is always that of a whole person not a disembodied spirit. I think Kruse is closer to the mark when he states: “the ‘outer man’ is the whole person from the standpoint of one’s creaturely mortality, whereas the ‘inner man’ is the whole persona as a new creation (5:17), the renewed being of the believer.” Thus, the mortal Paul is continuing to waste away and wear out (Logos διαφθείρω), the new creation Paul is being renewed every day.

4.17: The “wearing out” of the outer man is then put into the perspective of the glory that is to come. The affliction is described as “momentary” in the sense of “fleeting.” The affliction comes and then goes. Now, looking at Paul’s biographical section in 1:8-11 he describes the affliction that he underwent in Asia as “great” using the term ὑπερβολή meaning “extraordinary.” However, in that passage, the suffering produced the trust in God and not in oneself that it is intended. Paul further internalized that which he already knew.

The same is evident here. The affliction is now described as “light” and “fleeting” but it is producing in comparison an “extraordinary unto extraordinary” eternal “weight” of glory. The glory has already been described as far surpassing that of the old covenant glory and now, with a double use of the term ὑπερβολή, he annunciates the sheer beyond measure quality of the glory to come. While the afflictions are light in comparison, this glory is heavy. The term βάρος is used to emphasize the gravity of something. The EDNT states: “The present suffering, which weighs little, produces a heavy weight of glory, i.e., an abundance of eternal glory” (199).

4.18: The logical question is “how can we have such a view of things?” The circumstantial participle that begins verse 18 tells the Corinthians: “Don’t fix your eyes on the seen things, but on the not seen things.” The following clause suggests that the unseen things are not simply the heavenly things, but the things that are going to be revealed in the return of Christ.