2 Corinthians 4

CHAPTER IV

XII. “We Faint Not” Though Our Gospel Remains Veiled in Many

2 Corinthians 4:1

1 Paul and Timothy have described the glory of their ministry and have ended with the glory which this ministry produces in its incumbents and its beneficiaries. This led to a mention of the hardened sons of Israel (3:13–15). The gospel ministry continues to meet such stoniness (4:3, 4). This, however, affects neither this ministry nor its incumbents. It is one of the great burdens which they accept and bear without being induced to change either the gospel or their way or presenting it.

For this reason, as having this ministry even as we received mercy, we faint not. It is the glorious nature of this ministry as set forth in chapter 3 that ever upholds its incumbents. “We” is not a literary plural (R., W. P.) but refers to Paul and Timothy (1:1) and other assistants. A significant clause is added to their having this ministry: “even as we received mercy.” The Greek verb, being transitive, has the passive: “we were mercied.” This mercy is not the granting of the ministry to them, for the word for that idea would be grace. The connotation in mercy is wretchedness and misery. We were only poor creatures, Paul says, until God’s mercy reached us.

He refers to their conversion. By calling it a reception of mercy he disclaims for himself and for his assistants any high standing or possessions that might make them able and worthy of being placed into this ministry. He thus reverts to 3:4: their whole sufficiency is from God. God took us, Paul says, who of ourselves were poor, miserable creatures and first of all raised us up with his mercy and then set us into this glorious ministry. Here is something which every true minister may well ponder.

It is thus, Paul says, that “we faint not” as men who were once nothing, whom God then blest doubly, first with his mercy, next with this office. “We faint not” = “we are not discouraged.” This is said in view of the apparent failure of this ministry because so many reject the gospel which it brings (v. 3, 4). It is said also in view of the way in which Paul and his helpers conduct their ministry by refusing to stoop to such base means as men in office often employ, as Paul’s rivals in Corinth also employed to attain what they imagine to be success.

Some think the verb means “we are not cowardly”; but it has this implication only where bravery is suggested as a virtue as in the case of soldiers. Here, where ministry is the subject, the verb implies worthlessness for the work of this ministry as when men lose heart and despair and resort to questionable means and thus become κακοί, unfit for their task. This negative implies the positive which is expressed so strongly in 1:14: “we feel triumphant,” and in 2:4: “we have this confidence through Christ to God.” We know that we cannot fail as long as we attend to our ministry with God.

2 Corinthians 4:2

2 We faint not; but we have renounced (aorist, once for all) the hidden things of shame, as a result not walking in craftiness nor adulterating the Word of God, by such means attempting to attain success, but by the publishing of the truth, and by that alone, commending ourselves to every man’s conscience in the sight of God, placing it upon every man’s own conscience if he does not heed the truth as he knows he should. The verb ἀπεῖπον has no present stem; ἀπειπάμεθα appears with the tense suffix α in the second aorist and is an indirect middle: “we renounced for ourselves.” It is not a timeless aorist but historical and states the decisive past fact.

“The hidden things of shame” are such as bring shame and disgrace when they are drawn out of hiding into public light. “Shame,” too, is objective: “disgrace,” and not merely subjective: “the feeling of shame.” These are always things that are disgraceful no matter how those who practice them feel about them. The genitive is qualitative: “shameful or disgraceful hidden things,” the genitive being stronger than the adjective. While “the hidden things of shame” is broad, Paul himself states what he means: “craftiness” and adulterating God’s Word, over against which he sets “the publication of the truth” (hiding nothing) and an appeal to every man’s conscience in the sight of God. So Paul and his helpers began to conduct their ministry, so they are continuing it to this day—not fainting in the least, on the contrary, full of confidence (2:4), thanking God, and triumphing (1:14).

Paul has already referred to the charge made in Corinth that he was not always upright and truthful (1:12, etc.), that his yea was not always yea (1:17, etc.). He again speaks about this point when he says “not walking in craftiness.” But it is now not “I,” and not a defense against personal slander; it is “we,” Paul and his assistants who are presented as men who might avoid discouragement and might seek greater success by practicing “craftiness.” The word means ability to do anything and in the New Testament is always used in an evil sense: trickiness, cunning deception to gain one’s end by underhand and dishonest means and methods. Men of this type had come to Corinth; before Paul is through he will reckon with them (chapter 10, etc.).

Now in 12:16 Paul says regarding himself personally: “being crafty, I caught you with guile” (blame me for it if you will!); but we at once see how open and honest that craftiness was. Craftiness has often been employed by the clergy (let us not say “ministers”); they have played politics in their conventions; they have gained—or lost their ends, but always and always to their own great hurt and to that of the church.

Crafty conduct is paired with “adulterating the Word of God.” These two ever go together. He who is not honest with himself will not be overhonest with the Word. The reverse is also true—and the writer may be permitted to say that he has witnessed it too often—he who is not really honest with the Word cannot be trusted very far with his conduct. Δολόω = to catch with bait, to fix up something so as to deceive and to catch somebody. It is used with regard to adulterating wine. So here: “adulterating the Word of God,” not leaving it pure lest people reject it but falsifying it to catch the crowd. Of all the dastardly deeds done in the world this is the most dastardly.

None is more criminal nor more challenging to God himself. Not adulterating the Word of God had its edge against the falsifiers who had come to Corinth, who also cast aspersions upon the genuineness of Paul’s teaching.

Robertson 1128 is right when he says that it is easy to split hairs about the participles and their relation to the main verb. Used with the verb in the aorist, these present durative participles mean: having renounced once for all—we never walk—or adulterate—but ever commend ourselves, etc. We see why one might resort to crafty conduct and to adulteration of the Word, namely thereby to commend himself to people, to get their favor and following.

In 3:1–13 Paul has already touched the question of recommending himself and his fellow workers to the Corinthians, where he states that they need no recommendation, that the Corinthians themselves are Christ’s own letter of recommendation for Paul and his helpers, published like a monumental inscription in Corinth so that all men may read. When he after all speaks about “recommending ourselves” Paul in no way contradicts the previous statement which repudiates all self-recommendation. For see what this self-recommendation is—the very thing that made the Corinthians such a wonderful recommendation for himself and his assistants: “the publication of the truth” with its appeal “to every man’s conscience in the sight of God.” All ordinary commendations and recommendations praise the person concerned for what that person himself is. Here is a recommendation that fixes all attention upon what these men, Paul and his helpers, bring, publish openly, letting all men’s consciences judge before God himself. A self-recommendation, yes, but one that asks nothing for self, that asks everything for the truth and its publication.

Φανέρωσις, the action of making publicly manifest, “the publication,” repeats the participles used in 1:14 and 2:3, repeats the idea of “speaking from God before God in Christ” stressed in 2:17, and of “using full openness of speech” stated in 3:12. “With the publication of the truth,” the whole truth and nothing but the truth, with that alone Paul and his assistants expect to win, know they will win, ever feel triumphant with gratitude to God, ever undiscouraged, never fainting. It is the full divine truth of the Word of God, “the whole counsel of God” (Acts 20:20). Ἀλήθεια = the reality revealed by God for our salvation. Its publication constituted the office or work of the apostolic ministry in which all who assisted the apostles helped. All true ministers are still such assistants.

This work of publishing God’s saving truth recommends those who truly do this work “to the conscience of every man in the sight of God.” On conscience see 1:12. Paul says: We come with this truth to every man’s conscience in a public proclamation, presenting it to him in God’s sight (2:17). What any man thinks of us depends on how his conscience reacts in God’s sight to this divine truth which we publish. We have nothing else to recommend us. The Greek idiom “every conscience of men” is our “conscience of every man.” Paul adds “in the sight of God” because conscience holds us accountable to God. Drop the idea of God, and the vitality of conscience is destroyed.

Mere abstract ideas of “right” and “wrong” do not bind the conscience; the idea of God and of his judgment does. With their own conscience bound in the Word of God (Luther’s expression at the Diet of Worms), Paul and his assistants in all their work came with this same Word to every man’s conscience and dealt with every man as in the sight and presence of God, with God watching how each man’s conscience reacted to the truth of his Word.

It is the same thought as that expressed in 2:17. Some preachers, like hucksters, are ready to dicker about the Word of God as though they can discount something to make a sale, as though the deal is between them and men alone. This is what Paul also means by adulterating the Word of God, mixing in unrealities to make the Word acceptable to men. In the case of Paul and his helpers all is pure truth, all is for conscience in God’s sight. Truth ever recommends itself to conscience and thus recommends also those who publish this divine truth. Conscience must ever say that truth is right and must be accepted, and that falsehood is wrong and must be rejected.

So conscience must speak with regard to the proclaimers of truth and the announcers of falsehood. Only when conscience is deceived so that it thinks truth is falsehood and falsehood truth, or when it suspects the truth in some way, does its commendation fail. Some hate truth because it is truth (John 8:45), hate the light because their evil deeds want darkness (John 3:19–21). These have seared consciences. Still others are indifferent, cynical, like Pilate: “Why bother about truth?” These have blighted consciences. Yet truth ever finds the conscience and there wins its victories.

Truth needs no aids. Nothing is as strong, as convincing, as sure, as good as the truth, any truth (reality), and thus supremely the saving truth or reality of the Word. If truth itself cannot win a conscience, what can you add to truth to make it win? Some of your craftiness, or some adulteration of the truth? Truth needs no outside argument, its mere presence is greater than all argument. The conscience binds us to the truth; the whole operation is not on the plane of the intellect, not one of argument.

The issue only passes through the intellect; it lies ultimately in the conscience and the will. When the sun bathes the rose, its petals open; so conscience should respond to the truth. So many preachers have never fully realized the quality and the power of the truth. A lack of their own full conviction weakens their effort to aid the truth with other means. The one means is “the publication,” the full, complete presentation, “the manifestation.” All victories of the truth are 100 per cent its own.

The truth is the reality. No power is able to destroy it, and no man or no conscience can possibly escape it in the end. All lies soon explode. The truth is the Rock of Ages; let your conscience build on that. All else is sand; and woe to those who built on it, Matt. 7:24–29. Much more could be said. The truth either crowns or destroys you in the end.

2 Corinthians 4:3

3 Paul sets forth why the truth does not commend itself effectively to so many consciences. It is supposed that this fact was used against Paul in Corinth: “If you and your gospel are all you claim them to be, why do so many reject you, why do their consciences not respond?” Paul is thought to answer this objection: “This is not my fault or the fault of the gospel I preach but the devil’s fault!” But these suppositions are unsatisfactory for the obvious reason that the same objection could be hurled against any and all of Paul’s enemies. Did they win everybody? They won even fewer than Paul won and had to break into his churches to do even that. So we take it that Paul is here not making a defense but is simply stating the facts as they are. He and his assistants do not faint in discouragement, do not resort to questionable means despite the fact that many are not won by the publication of the truth.

This sad fact in regard to so many does not in the least shake confidence in the gospel. As it does not do so in the case of Paul and of his helpers, so it ought not in the case of the Corinthians. It will not when they once more consider why and how men perish in spite of the gospel truth.

But if our gospel is also veiled, (only) in those perishing is it veiled. The condition of reality considers the sad fact as a fact. Although the full proclamation of the gospel is brought to them, many refuse to accept it despite its appeal to their conscience as the divine and the saving truth. But these are only those who are perishing. The substantivized present participle describes them as being in the act of slowly perishing, i.e., going on into everlasting death. We shall see that this is not due to an eternal, irrevocable decree of God.

He sends them the gospel in order to save them. It is the same gospel with the same power as that which saves the rest. Paul calls it “our gospel” as he at times speaks of “my gospel.” He refers to no distinction from the gospel in general, to no special form or formulation of the gospel. “Our” = of which we, I and my associates, are the ministers.

He twice uses the perfect passive tense (its periphrastic form) “has been veiled” with its present connotation “and thus now remains veiled.” The figure is taken from Moses who was mentioned in 3:7 as he utilized it for the unbelieving Jews mentioned in 3:14. But it is now carried still farther—the very thing we expect in Paul. From veiling the heart (3:15) we come to seeing the gospel itself veiled. The agent for the passive is indicated as Satan in v. 4. The gospel light and radiance are not altered or destroyed, are not veiled for believers but only for those who refuse to believe. How Satan succeeds in throwing a veil over the gospel in the case of these people is now told us.

2 Corinthians 4:4

4 Although it is only a relative clause, it is weighty with meaning: in whom the god of this eon blinded the thoughts of the unbelievers so that the illumination of the gospel of the glory of Christ, who is the image of God, did not get to dawn. In this way the gospel is veiled for many. Only here is Satan called “the god of the eon,” grandis et horribilis descriptio Satanae, Bengel. Αἰών = eon, a vast length of time but one that is marked by what transpires in it. Hence “this eon” is opposed to “the eon about to come,” this world age in contrast to the coming blessed eternity.

The Gnostics and the Arians misused the expression “the god of this eon,” the former having it mean one of the inferior demiurges, the latter using it to support the idea of “God” in a lower sense and applying this to Christ. In order to meet this misuse the ancient fathers construed so as to read: “in whom God blinded the thoughts of the unbelieving of this eon,” which is, of course, an impossible construction. “The god of this eon” says no more than “the ruler (ἄρχων) of this world,” John 12:31; 14:30. Calov calls him simia Dei, “the ape of God,” because of his aping God. “The god of this world” is apt in this connection, not because the unbelievers worship him, but because he is the embodiment of all wickedness and ungodliness in this world, the author and the propagator of hostility to God. He originated the perdition in which men perish. “The god of this eon” trenches on the idea of the true God no more that does the commoner expression “the gods of the heathen” and this or that “god.”

One of his worst activities is mentioned: “he blinded the thoughts of the unbelievers.” The aorist means “he got to blinding them.” Τὰνοήματα has the same force it had in 2:14: the products of the νοῦς by virtue of its νοεῖν, “the thoughts, considerations, conclusions” that arise in the mind on hearing the gospel. In 3:14 they are said to have been “stonified.” But the figures are different. On hearing the truth of the gospel published all the mental reactions are blind. The mind is confronted with the divine reality, but instead of reacting as if it sees this reality, all its thinking and reasoning are as if it does not see it at all. The thoughts are blinded. To be shown God’s grace, Christ’s blood and righteousness, justification by faith, the new life and salvation in Christ, and to think of them as nothing is to have been blinded.

Take a modern example: the gospel tells about the devil. He is treated as a joke, he the very one who so blinds these thoughts of men. Lying in his power, men see him not even when he is fully shown.

The addition of τῶνἀπίστων is often called pleonastic: “in whom he blinded the thoughts of the unbelievers,” and many of the commentators write as though the genitive is unnecessary. Some differentiate: all the unbelievers are blinded, but only some of them are perishing. But the opposite is evidently true, for if any are rescued from perishing they are eo ipso rescued also from blindness and from unbelief. This genitive is necessary for Paul’s thought. “In whom” refers to “the perishing,” and to say that Satan blinded their thoughts leaves a gap in the thought, for he does not blind all their thoughts so that they act senselessly in all respects. This blinding has to do with the gospel, it is the blindness of unbelief of the gospel. Satan “blinded the thoughts of the unbelievers”; the genitive fills the gap, does it simply and effectively.

We need not ask as to the sequence of perishing, having been blinded, and being unbelievers; they all start together. To be sure, all men who are without the gospel are perishing; here, however, Paul speaks about the time when the gospel reaches them, and then the perishing becomes certain for those who reject it in unbelief while those who are in a perishing condition but believe it escape.

Εἰςτό with the infinitive is regarded by our versions and some of the commentators as expressing purpose, in this case Satan’s purpose. Result alone is in place here. These unbelievers are perishing, our gospel is and remains veiled in them, and this is explained by the fact that Satan “blinded their thoughts.” What is the result? The divine illumination of the gospel never dawned in them, αὑγάσαι, which is in all probability ingressive: “did not get to dawn.” The emphasis is on the infinitive which is placed forward, but the subject, too, is made impressive because of its concatenation of genitives: “it did not get to dawn, namely this illumination of the gospel of the glory of Christ.” Some think that “in them” should be added, the place where this dawning failed to occur; but the Greek feels no need of such a phrase.

Φωτισμός, like other words that have the suffix -μος, denotes action (R. 151): “the illumination,” and the word used is not “light” (our versions), the term for which is φῶς. In the case of these unbelievers there is not only light but the full gospel activity of “illuminating,” but despite all this effort and this action no dawning, no morning glow, no bright and beautiful sunrise results, the veil of black night remains.

Let us note well how the imagery has advanced from the idea of a veil over the face, a veil that first hides the light under it (Moses, 3:7), that then shuts out the light that comes from without (the Israelites, 3:14, 15), to the idea of no veil at all, yet the fullest sunlight of the gospel produces no sunrise, not even the first dawning (aorist) for unbelievers. These are things worth seeing in Paul.

A discussion is carried on as to whether αὑγάσαι is intransitive, erglaenzen, strahlen, “to dawn,” with τὸνφωτισμόν as its subject; or transitive: erhellen, den Augenstrahl auf etwas richten, to direct the beam of the eye upon something, an expression which is used by poets to state what ordinary people mean by “to see,” and “the illumination” is its object (R. V. margin). Those who do not accept the former meaning say that it would require ἐναὑτοῖς: get to dawn “in them”; those who do not agree with the latter meaning say it would require the accusative subject αὑτούς with αὑγάσαι, which is true. But what is really decisive against the transitive sense is the fact that the very thoughts of the minds have been blinded, and in the case of blind thoughts even the greatest illuminating action is unable to effect a dawning. And if Paul intended to say “to see,” why should he resort to the rare poetic use of a verb instead of using one of the verbs of seeing that mean just that in prose?

“The illumination of the gospel (which proceeds from the gospel, genitive of origin) of the glory (genitive of contents) of Christ (genitive of possession),” B.-D 168, 2. The Greek frequently has such a series of genitives; they here make the subject stand out in all its grandness. The glory of Christ in the gospel is the sum of his divine and his human excellencies. It has been well said that this glory makes him the radiant point in the whole universe, the object of supreme admiration, adoration, and worship. There should be added that the word “glory” takes us back to 3:7–11, to the glory light of the law and the judgment which was reflected on Moses’ face, and to the greater and abiding glory light of grace and the gospel in the gospel ministry. This is the Christ glory that fills the gospel.

This glory and its illuminating radiance can, of course, never be dimmed; Satan cannot hurt the gospel itself or rob it of its glory substance or of its illuminating activity. All he can do is to blind men by unbelief so that this illuminating activity does not get to dawn in men’s minds and hearts. They remain in darkness while the light plays around them and seeks to make them glorious with its power, “from glory to glory” (3:18).

The relative clause: “who is the image of God,” reveals fully who Christ is. Its meaning appears in John 14:9: “He that hath seen me hath seen the Father”; in John 12:45: “He that beholdeth me beholdeth him that sent me.” Then in Phil. 2:6: Christ in the form of God and equal with God; and in Heb. 1:3: “the effulgence of his glory and the very image of his substance.” Εἰκών has been explained in 3:18. It here refers to the exalted Christ: the God-man on the throne of glory is the essential image of the Father. In him now shines forth forever all God’s love for us, and in him we are to behold all that this love has wrought for our salvation. To have the illumination of the gospel of his glory dawn in our hearts (by faith) is to be saved from perishing. God created man in his own image, after his likeness, but man lost this image. Christ is the image himself, is equal with the Father, and shines in the gospel for us in order that his grace may restore God’s image in us.

2 Corinthians 4:5

5 “For” is not illative, it does not bring proof; it is explanatory: in this whole matter of the gospel light and of Satan’s blinding so many against that light the part which Paul and his helpers play is entirely minor. “For” = remember that in the case of this antagonism between Christ and Satan we are nothing but δοῦλοι whom God had also to fill with light. For we are not engaged in preaching our own selves but Christ Jesus as Lord and ourselves (only) as slaves for you because of Jesus.

To be sure, if we preached ourselves we might well faint and give up in discouragement (v. 1) and admit that we are beaten by Satan. If it were a case of getting as much as possible out of preaching for our own selves, we might well think of using craftiness and adulteration of the Word instead of publishing nothing but honest truth and by that commending ourselves to men’s consciences (v. 2). That, in fact, is what “the many do who huckster the Word of God” (2:17), make it a matter about which to dicker, to get out of it as much as they can for themselves. But “we are not engaged in preaching ourselves” at all, in seeking any worldly advantage from our work of preaching. If anyone ever charges us with doing that he is wrong. Whoever listens to us will ever find us doing only one thing, namely preaching “Christ Jesus as Lord.” Since our whole work is κηρύσσειν, “heralding,” it is public (a Φανέρωσις, 2:14; 3:3; 4:2), anyone can see it without effort.

Since the days of Paul the ministry has always had men who, in the last analysis, preached themselves. They offered their own thoughts and their own doctrines, reshaped the Word and what it says about Christ Jesus as Lord according to their own notions so as to gain favor, following, honor, emolument, and personal advantage for themselves. They tried to beat the devil by selling themselves into his hands although no one has ever cheated him in that way. The temptation to yield something in regard to Christ Jesus with an eye to ourselves is often subtile, and we must ever be on our guard.

The very wording χριστὸνἸησοῦνΚύριον instead of τὸνΚύριον, indicates that Paul means: “Christ Jesus as Lord” with “Lord” as a predicate apposition (R. V.) and not “Christ Jesus, the Lord” (A. V.). The latter spreads the emphasis over the entire designation; the former centers it upon “Lord” (= that he is Lord). This is more pointed and thus weighty, exactly as it is in Acts 2:36; 10:36; 1 Cor. 12:3. “Lord” is to be taken in the full soteriological sense just as when we call him “our Lord” Jesus Christ, the one who redeemed, purchased, and won our salvation, bestows it by his gospel and his Spirit, makes us his own to live under him in his kingdom of grace and in his kingdom of glory. Far more is meant than majesty and rulership. For this reason “Christ Jesus” is modified by this predicate: the Jesus who walked on earth and was the Christ, the anointed Messiah, who worked out salvation.

The statement has a pregnant force like 1 Cor. 1:23: “We preach Christ crucified,” and 1 Cor. 2:2: “I determined not to know anything among you save Jesus Christ, and him crucified.” Christ Jesus as Lord is not only the center but the entire sphere; not only the central doctrine but the sum of all doctrine, omitting none. Christ Jesus as Lord means every word he spoke or gave by his apostles, dropping not one. What a pitiful thing to be preaching ourselves in any manner or degree over against preaching nothing but Christ Jesus as Lord! To preach him as Lord means to serve his interests alone; and since this preaching is the preaching of the gospel it is serving only the interests of the gospel. To devote ourselves wholly to his interests and those of the gospel, that is blessedness indeed; to substitute our own little temporal interests is the height of folly. Are we all sure of this?

Δέ adds the other point: “and ourselves (only) as slaves for you because of Jesus.” Since “we” are the preachers and are thus involved when the preaching of Jesus Christ as Lord is mentioned, it is unavoidable that something be said about just what our position and our interest are. “Well,” Paul says, “in a way we are preaching ourselves, the thing really cannot be helped.” In v. 2 he even says, “We are recommending ourselves.” But now comes the astonishing predicate: we are preaching ourselves “as slaves for you.”

Ὑμῶν is the objective genitive: not “slaves owned, commanded, ordered about as slaves to do your will”; compare 1 Cor. 7:23: “Be ye not slaves (δοῦλοι) of men!” “Slaves for you”: you to receive the whole benefit of our slaving (preaching). This is the sense because the master of these preacher slaves is at once named in the significant phrase “because or on account of Jesus.” Because of him, our heavenly Lord and Master, whose slaves we are, because of his will and gracious order, because of his interest in you, we are slaves for you and preach, advertise, commend ourselves as such. The variant that has the genitive “through Jesus” is less well attested and not so forceful.

In four little words the whole position and work of Christ’s ministers are expressed by one who, because he was such a minister, knew all. No minister has ever improved on these four words; many a minister has not learned their full secret. We are slaves who do nothing but serve Christ’s people. Unselfishly, never tiring, never complaining, seeking nothing, giving everything, listening to no allurements or threats, happy only when we heap up profit for others—so we slave. All “because of Jesus.” Why did Paul say “Jesus” and not “the Lord”? The very word “Jesus” recalls that here on earth, where this was his ordinary name, he came, not to be ministered unto, but to minister, yea to give his life for many, Matt. 20:28. “Jesus” recalls his example; “Lord” would bring to mind the reward he has in store for us.

“Slaves for you” = not lords over you but helpers of your joy (1:24), debtors to both Greeks and barbarians (Rom. 1:14), never lording it over God’s heritage (1 Pet. 5:3). Never slaves of men, ever slaves of Christ (Rom. 1:1; Phil. 1:1; Tit. 1:1); without question or hesitation where he speaks and orders, deaf where others would give us orders. This word should have made all the Roman popes and the little Protestant popelets impossible; likewise all the man-pleasers in the ministry.

This word, coming from an apostle of the Lord himself, surely must have had a strong effect on the Corinthians. With it Paul once more mightily draws the Corinthians to himself and to his assistants; what else could they do but respond in the same spirit when they thought of Christ Jesus as the Lord in whom they believed?

2 Corinthians 4:6

6 With ὅτι Paul states the subjective, personal reason that he and his helpers preach Christ Jesus as Lord and themselves as slaves for the Corinthians because of Jesus. The reason is that the very thing which they seek to accomplish in others has been accomplished in their own hearts. After that experience how can they possibly preach themselves and not Christ and thus themselves only as slaves for the Corinthians because of Christ? The great subjective reason is: because God, he who (once) said: Out of darkness light shall shine! he (it is) who shone in our hearts for the purpose of illumination (by means) of the knowledge of the glory of God on the face of Jesus Christ.

He who himself created light “shone (or ingressive: came to shine) in our hearts for the purpose of illumination” (the same word that was used in v. 4, where the illumination did not dawn). There is no doubt about the strong emphasis on the subject ὁΘεὸςὁεἰπών, ὅς, “the God, he who said, he (it is) who,” etc. The effort to place the emphasis on the last phrase: “on the face of Jesus Christ,” is not in accord with the wording of the Greek. The statement that ὅς is not οὗτος (“this One”) says only that the emphasis would be still greater than it is. Nor is it ὅς alone that supplies the emphasis although it has demonstrative force. It is, first of all, the weighty apposition ὁεἰπώνκτλ.: “he who once said,” etc.

Ὁεἰπών is the aorist because it refers to the one act of speaking. On the first day God created light, and he did it by speaking the word: “Out of darkness light shall shine!” Paul’s aim is not to reproduce the divine fiat with diplomatic exactness but to reproduce it so as to convey what he has in mind. The very first manifestation of God was his calling light out of darkness. In order to heighten the idea of “light,” “darkness” is also mentioned; and this is done because all of the manifestations of “the god of this eon” are to the contrary, to blind, to prevent all illumination from dawning. The substantivized ὁεἰπών is an apposition: “he who said.”

The future λάμψει is like that which is used in legal commands and is highly peremptory: the thing shall be, and there can be no question about it. It is not the power of God that is described; so many think only of power. It is the nature of God, the fact that he is the God of light, that is stressed. He shattered the darkness of chaos by creating the cosmic light; that shows the kind of God he is. The universe has been bathed in light ever since. We incidentally note that Paul reproduces the account of Moses as it is written: light was created by a fiat in a timeless instant.

And it is true, an evolution of light is unthinkable. Darkness cannot produce its absolute opposite; nor are stages in the coming into existence of light conceivable. The Scriptures testify that by his fiat God created light.

This is the One, Paul says, “who shone in our hearts,” the aorist just indicates the past fact or in addition is also ingressive: “came to shine.” The verb is intransitive; since no object is mentioned either time this verb occurs, λάμψει cannot be regarded as being intransitive and ἔλαμψεν as being transitive. God “shone” has the very same meaning as “to dawn” had in v. 4, but now it is God himself who is the subject. Note the advance of the thought: in v. 4 the illumination did not get to dawn, and now God shone successfully so as to bring about illumination. At one time an impersonal expression is used, and now one that is gloriously personal.

Some find only a parallel: God created natural light—he also created spiritual light. Some add another point: by his word he created the one light—by his Word also the other light. Then they are inclined to stress the idea of creation by power and say: the same power that created the natural light created also the spiritual light. But this is not true, for in the one instance the power was the word of absolute omnipotence, but in the other instance it was the Word of infinite grace. In the one case resistance even in thought is not possible, in the other case (as v. 4 shows) many actually do resist.

This is not a parallel, this is a climax: God himself entered our hearts, God himself shone there and, we may add, still shines there. The same climax appears in the means employed and in the manner in which Paul states the means: once the word of omnipotence: “Let there be light! and there was light”; but in the other case: grace “for the purpose of illumination (by means) of the knowledge,” etc., the knowledge produced by the gospel Word. Once the inanimate, in the other case persons: God himself shines, shines in our hearts. Mere nature shines with light; our hearts, the center of our personal being, shine with the knowledge of the glory of God, with his living, gracious presence in Christ.

While πρός is usually regarded as expressing purpose, here, where an aorist of past fact precedes, we take it as indicating accomplished purpose: “for the purpose of illumination” (our versions circumscribe), φωτισμός is repeated from v. 4. We also have a repetition of three genitives like the three occurring in v. 4, which creates the same impression of majesty in thought, and it is the grander because this is the second set of such genitives: “of the knowledge of the glory of God.” The effect is enhanced by using “the glory of God” instead of “the glory of Christ”; and instead of the relative clause with reference to Christ which occurs in v. 4, the significant phrase “on (ἐν) the face of Christ.” This mastery in expression and in thought and carrying both to a climax are wonderful. One must take time to contemplate all that is so simply done in order to get the full effect. It is a joy to let the mind dwell in turn on all the details.

In English we cannot say “for illumination of the knowledge,” for we do not use the genitive in this manner. This genitive is intended to indicate cause: the knowledge causes the illumination to take place. We only approximate the meaning by rendering this “for the purpose of illumination (by means) of the knowledge.” Knowledge is the full realization which fills “our hearts.” It is such knowledge “of the glory of God,” and “the glory” denotes all God’s blessed, saving attributes (these especially). See the counterpart: “the glory of Christ,” in v. 4. In v. 4 the advance is from Christ to God: “Christ who is the image of God.” Now we have the reverse which brings all the glory of God to rest in Christ: “of God on the face of Jesus Christ.” This is the same word πρόσωπον which was used in 3:7, yet it is here employed with a mighty advance and contrast. Unless this is noted, the force of the repetition of the word is lost.

The glory of God was only reflected on the face of Moses, the mediator of the law; the glory of God is embodied in Jesus Christ, the Mediator of the gospel. The former glory was that of the divine law and its judgment on sin and on sinners, and the face of Moses could only reflect it since he had been with God only for a few days. The other glory is that of the divine gospel and grace for sinners, and the face of Jesus Christ radiates this glory because he is its very embodiment, he who came from God, the very Son of God, and returned to God as our Savior-Lord forever.

“Face” means that Moses turned to the Israelites; Jesus Christ turns to us. But they could not endure to look even upon that reflected glory while we receive the light of this embodied glory into our very hearts. The glory of the law and the judgment kills (3:6), the glory of God on the face of Jesus Christ makes alive (3:6) and saves forever. So we might go on and mention further details, for all that has been said from 3:6 onward is involved and is brought to its final focus and climax.

This verse with its present plural “in our hearts” still speaks only about Paul and his helpers in Corinth. It speaks about them as being filled with the light of the glory of grace and the gospel. It speaks about them as being the opposite of those who are perishing and are unbelievers (v. 3, 4). Paul and his assistants are themselves true Christians. The application lies on the surface: all believers of all time are like Paul in all this. In connection with v. 5 ὅτι in v. 6 shows that, since they are true Christians, Paul and his helpers can do only one thing, namely preach Christ as Paul states.

And again the application to all other true preachers is obvious. With that we must stop. Some have not done so but have generalized from v. 6: all who have God shining in their hearts have this knowledge; and this knowledge enables them likewise to preach as Paul preached. We decline to follow this generalization. The Christian ministry requires the special call in addition to this knowledge.

Some think that when Paul wrote “the glory of God on the face of Jesus Christ” he had in mind his vision on the road to Damascus. More should be said. That light struck Paul to the ground. It was the light of the law like the glory on Moses’ face; for Jesus said to Paul: “Saul, Saul, why art thou persecuting me?” and confronted him with his sin and his crime. Like the sons of Israel, Paul could not endure that light (3:7).

Yet that light of the glory of God on the face of Jesus Christ was also the gospel light. Jesus called Saul to repentance. He did not there on the Damascus road preach the gospel to Saul, but he did send him to the man who would do that. Jesus still comes thus to sinners in his Word. However, in regard to this experience of Paul’s we must distinguish what pertained to his personal conversion (law, contrition; gospel, faith) from what pertained to the Lord’s qualifying him for the apostleship (actually seeing the risen and glorified Lord), placing Paul on a level with the Twelve, 1 Cor. 15:8, 9 in connection with 5–7. In the present connection this “we” (Timothy, Titus, etc.) must be restricted to the former.

XIII. “The Treasure in Earthen Vessels”

2 Corinthians 4:7

7 This paragraph still belongs under the caption of v. 1: “We faint not.” This word is even repeated in v. 16. First, we do not faint in view of those who reject our gospel (v. 3, 4); secondly, we also do not faint in view of what we endure in preaching this gospel. Here again v. 12 and 15 draw the hearts of the Corinthians to the hearts of Paul and his assistants. “Slaves for you” (v. 5) is the underlying thought. We marvel at this man’s valor which glows with such devotion and love.

But we have this treasure in earthen vessels in order that the exceeding greatness of the power may be of God and not from us. The context indicates that “this treasure” is God’s shining in our hearts by the knowledge of faith filling us with his glorious grace in Christ Jesus. Paul says that he and his associates in the work have this treasure “in earthen vessels,” those made of baked clay.

Ὀστράκινος is derived from ὄστρακον, anything that is made of burnt clay, it is also used to designate pieces of such vessels: potsherds, ostraka, so many of which have recently been discovered in Egypt. They are covered with Greek writing and, like the papyri, shed so much light on the Greek of the New Testament. Clay vessels are cheap, utterly common, the least valued, used with small care, bound to break sooner or later. All these ideas are touched in Paul’s figure. If it be asked whether just our bodies are meant as being “earthy” (1 Cor. 15:47), made of clay, the answer is yes, but not apart from our souls and as still being in this earthly life. In 5:1, etc., we hear about the soul’s entrance into heaven, and already in 4:16 the resurrection of the body is mentioned.

The astonishing thing is that such a divine treasure, God’s own presence of grace, the ultimate of what is heavenly, absolutely priceless, beyond the value of all rubies and diamonds of earth, should be placed into such wretched vessels and be kept in them so long. One would expect that this treasure would be entrusted only to vessels of the highest value, be placed where they and their treasure are only admired and are ever handled with utmost care and reverence. But see what God has done! Yet this is his way with this treasure as 1 Cor. 1:26–29 shows. He sent his own Son into our flesh, permitted him to be born in a stable, in a paltry village, in lowliest surroundings, him in whom all the Godhead dwelt bodily (Col. 1:15–19; 2:9). Astounding, yet a fact.

The explanation of this lies in God’s purpose: “in order that the greatness of the power may be of God and not from us.” This is more than saying “that it may be seen to be.” This is reality and not only manifestation or appearance. The latter does not always match the former. Many things appear to be and are supposed to be “of God” while they are only “from us.” But if a thing is of God though at first it may not be seen to be, it will soon enough be seen to be of him. The genitive “of God” is the ablative denoting source (R. 514), a possessive in the predicate, and it really belongs to the noun subject and is not affected by the copula (R. 497). “Of God” is the opposite of “from us”; but ἐκ = derivation while the simple genitive denotes possession. This is God’s own power and not merely one that is derived from him: God and his power are one.

Ὑπερβολή may be comparative, excess over something else; but it is also superlative when, as here, no comparison is indicated. The R. V. conveys that idea better than the A. V. by rendering: “the exceeding greatness,” i.e., the superlative power with which no comparison of any kind can be made. In this connection “the power” is not God’s omnipotence but, as in Rom. 1:16 where it is attributed to the gospel, the power of God’s grace. The superlative power of which Paul speaks is the one that is contained in the treasure.

He is speaking only about God’s ministers: they have this treasure, which is, of course, their personal blessing, which makes them rich for salvation. When Paul adds this statement about “power” he goes beyond what the ministers have from the treasure for their own benefit. They are ministers for others; the power that is contained in this treasure in their own hearts (v. 6) is thus to operate also in all its superlative greatness from them as ministers upon others, to bless also them with salvation. It is the power which works “life in you” (v. 12), to multiply “grace” in many (v. 15).

God’s purpose and his arrangement are to have this saving power wholly as being his possessions and in no measure or degree as having their source in us. For this reason he placed the great treasure into such poor earthen vessels. It cannot possibly be true that the superlative power is generated or produced by these vessels. They are so worthless and fragile in themselves that, if he did not protect them during the many shocks they receive, they would at once be broken into potsherds. As it is, these poor vessels endure only for a time. To be sure, Paul says “we have this treasure,” it is in us as vessels, and God uses us ministers for the operation of this wondrous power. The power comes “out of us” but only because it has been placed in us by God and is thus the power that is wholly of God and in no degree “from out of us (ἐκ)” as the source.

2 Corinthians 4:8

8 Such poor vessels holding so vast a treasure! Such superlative power using such fragile vessels! Will they not break at once when this treasure and its power attempt to operate among men? Yes, they are ever at the point of breaking, yet, marvelous to say, they are kept from breaking, and so the mighty power works its wonders and does so as the power that is “of God” and never “from us,” the vessels, as the source. The drama is breath-taking, the greatest drama in the world; but it is glorious in what it ever and ever achieves. “Sheep among wolves” (Matt. 10:16), and yet the sheep win! Death all around, yet so many given life! There is no spectacle like it in all the world. “Of God” alone explains it; “not from us” again explains it.

Throughout (v. 8–11) there are no connectives but just the striking participles. In the Greek this means more than it would in English because the Greek loves to use connectives, and every asyndeton arrests. All the participles are iterative presents, all are descriptive of what constantly goes on in repetition after repetition. All but the last have their sharp contrast, the last has it in a ἵνα clause (v. 10) with a turn of the thought to conclude the series. The negation of the participles is indicated with οὑ (not the usual μή) R. 1138 says because the negation is thus clear-cut and decisive, B.-D. 430, 3 because the verb concept itself is negatived. B.-D. states the fact, Robertson only the effect.

Paul continues: on every side pressed but not hemmed in; being at a loss but not having lost out; persecuted but not abandoned; thrown down but not destroyed; always bearing around with us in the body the putting to death of Jesus in order that also the life of Jesus may be made publicly manifest in connection with our body. For ever we, the living ones, are being delivered unto death because of Jesus in order that also the life of Jesus may be made publicly manifest in connection with our mortal flesh. So, then, the death keeps working in us, but the life in you.

Note the gradation and the picture of a mortal chase and a flight: hard pressed—at a loss which way to flee—chased—caught and thrown down—ever carrying around this hostile action of being put to death. Why do they not at once receive the fatal blow? Not because Paul and his helpers are able to ward it off. We know why: “Lo, I am with you alway, even unto the end of the world,” Matt. 28:20. This explains all of the negations. There are four, the usual number employed by good writers when they wish to sketch completeness. 1) Pressed on every side but not hemmed in—the Lord makes a way of escape. 2) Being at a loss what to do but not having lost out—the Lord helping us out. 3) Persecuted and chased but not abandoned, namely by the Lord. 4) Actually getting caught and thrown down but not perishing and done for.

Paul is describing the experience which he and his assistants constantly undergo and not the end of it all. What that will eventually be does not need to be said. That this will happen only by the Lord’s own will is likewise plain.

Θλίβω=to press, and the noun = affliction; στενοχωρέω = to get into a narrow place where the pressure cannot be evaded. So there is pressure, but it is not so intense as to close off all escape. The next two participles form an annominatio, the second participle having perfective ἐκ (R. 1201, and 596). We imitate this: “being at a loss but not having lost out,” the Greek means “being at a loss but not being utterly at a loss.”

2 Corinthians 4:9

9 Διώκω = to pursue and hence to persecute. Ἐγκαταλείπω = to abandon unto. It is well to note this meaning in connection with Acts 2:27, where our versions and many commentators translate: “thou wilt not leave my soul in hell”; but David’s soul and Christ’s were not abandoned unto hell at death. Not to be abandoned unto pursuers means that the Lord helps us out as he did Peter in Acts 12:7, etc. To be thrown down means to be at death’s door, the enemy is over us in order to administer the last blow; yet not even then to perish is deliverance indeed. This reaches the climax.

But the gradation thus sketched is not intended to be one that follows these steps in order. No; sometimes only one of these four happens, sometimes the other. In Acts 14:5, etc., Paul fled from the danger; but in 14:19, etc., Paul was dragged out as dead and yet did not perish. Two or more of these four may happen in succession, again only one of them may occur.

2 Corinthians 4:10

10 Now all four of them are combined as the νέκρωσις of Jesus, which is best conceived, not as “the dying of Jesus” (our versions) with “Jesus” as the subject that is dying, but as “the putting to death of Jesus” with “Jesus” as the object. Taken in either sense, νέκρωσις is active (contra C.-K. 746 who speaks of it as being passive), for words ending in -ις denote action. What v. 8, 9 picture is not something that Paul and his assistants are doing but what others are doing to them. “This putting to death of Jesus,” Paul says, we are always bearing around with us in the body; it is like a load upon us every day of our ministerial lives. It is “in the body” for the simple reason that the attacks of the enemies are directed against our bodies; and these enemies are always after us, at least to hurt us if not also to kill us.

Much the same explanation is needed as was given in connection with 1:5 regarding “the sufferings of Christ.” The expression is not mystical. The glorified Christ is not still dying in us, nor is he being put to death in our sufferings. His own being put to death has been completed; but what his enemies once did to him they continue to do to his ministers “for his name’s sake” (John 15:18–21) even as Jesus foretold. The same hatred that pursued and killed Jesus now pursues his believers who are one with him by faith in his name. It is an advance of the thought to use “the putting to death,” this point was not reached in v. 8, 9.

The point of the whole statement is in the ἵνα clause, in the great purpose which God has in thus letting us constantly carry around with us in our bodies this putting to death of Jesus; it is “that also the life of Jesus may get to be made publicly manifest in connection with our body.” “The putting to death of Jesus,” his νέκρωσις, and “the life of Jesus,” his ζωή, are opposites. As the one, so the other is exhibited in our bodies; in fact, the one is so exhibited “in order to” exhibit also the other. We should also note that the verb is again φανεροῦν; this exhibition is public in every way. Note this meaning of the word in 2:14; 3:3; 4:2 (noun).

2 Corinthians 4:11

11 Paul himself explains just how this strange effect is accomplished, that by our being put to death the life of Jesus is publicly exhibited in us, yea in our very bodies that are so constantly harried almost to death. But not until v. 12 are we told just what this public exhibition of the life of Jesus is. Verse 11 is an explanatory restatement of v. 10. It repeats the same thought with one vital addition, namely ἡμεῖςοἱζῶντες; the rest is only a slight variation from v. 10, it is also explanatory but adds no essential point. Moreover, ἡμεῖςοἱζῶντες, “we, the living ones,” is only a part of the explanation, the preliminary to the main point as to how this life of Jesus is brought to public manifestation in our bodies. This main point is stated in v. 12.

“We are ever being delivered unto death because of Jesus” thus restates “always bearing around with us the putting to death of Jesus”; and this restatement serves a twofold purpose: it makes Paul’s meaning clearer and it emphasizes the thought as being exceedingly weighty in itself. “Being delivered unto death” is exactly what the Jewish leaders so long plotted for Jesus and then finally accomplished. We know that in Paul’s case, too, he was finally killed. The very word παραδίδωμι is used in the Gospels with reference to Jesus, and the traitor is called ὁπαραδιδοὺςαὑτόν (Matt. 26:25; Mark 14:12; John 13:11). But the difference between Jesus and us is now marked by saying that we are delivered to death “because of Jesus,” only because of our connection with him. “Because” is meant intensively and includes both faith in him and ministry for bringing others to faith. It is the latter especially for which Paul and his assistants, like all the apostles, were hated.

In the same manner the ἵνα clause restates the ἵνα clause of v. 10. “In order that also the life of Jesus may be made publicly manifest in connection with our mortal flesh” = v. 10: “in order that also the life of Jesus may be made publicly manifest in connection with our body.” The restatement emphasizes the divine purpose as being weighty, indeed, and at the same time clarifies by the slight change. “Our body” = “our mortal flesh”; our body is nothing but mortal flesh and is so considered here. As mortal flesh it can be delivered unto death. Though because of our souls they hold the priceless treasure, our bodies are nothing but “earthen vessels” that are liable to be broken at any time (v. 7). Yet they hold “the life of Jesus,” for this is “this treasure” (v. 7).

These are the emphasizing and the clarifying restatements. Now to a consideration of the main point. This lies in the twice repeated subject “the life of Jesus,” in the apposition to ἡμεῖς, “the living ones,” and then the twice repeated verb “may be made publicly manifest.” It is essential to understand what is meant by “the life of Jesus,” his ζωή; otherwise we cannot understand what is meant by “the living ones,” οἱζῶντες, in which ζωή is repeated; nor can we then understand what the public manifestation of this life in connection with (this is the force of ἐν) our body, our mortal flesh, signifies.

The word used is ζωή and not, as in John 10:17, 18, ψυχή. Unfortunately, we have only one English word to translate the two, namely “life,” although there is a vast difference between them. Jesus never laid down his ζωή or “life” for us in order to take it up again. Jesus is himself ἡζωή, “the life” (John 14:6), the fountain of life, the source of all spiritual life and of life eternal for us. How could he lay that down? His ψυχή is the “life” which animated his body.

This could be taken from his body by death. This he laid down for us on the cross when he died; this he took back into his body when he arose from the tomb. This is also true with regard to us; our ζωή is our life everlasting which death cannot touch, but our ψυχή leaves our body at death in order to be returned to it at the time of our resurrection.

“The life of Jesus,” this fountain of life which Jesus is, this source of salvation and life everlasting for men, this was to be made publicly manifest, grandly advertised. How? Through us, the ministers of Jesus. That is the first point. Paul and others are the called ministers to dispense publicly “this treasure” (v. 7) by publishing the gospel. Hence they are here called οἱζῶντες, “the living ones,” they who have the ζωὴαἰώνιος, “the life eternal” in their hearts by having received it from Jesus who is the life. “The living ones” has no reference to being physically alive, for οἱζῶντες = the ones spiritually alive. They are the ones whom Jesus appoints to manifest publicly “the life of Jesus.”

Now the further answer as to how God intends that this shall be done. It is astounding indeed! The life of Jesus “is to be publicly manifested in connection with our body,” writes Paul with regard to himself and his assistants, yea, “in connection with our mortal flesh” which is liable to death and thus is constantly attacked by our enemies “because of Jesus,” they ever pursue us with the threat of delivering us unto death. As ministers of Jesus who have spiritual life in themselves from “the life of Jesus” they preach Jesus and the life publicly in city after city, and the hate that followed Jesus and brought him to death follows them in the same way “because of Jesus,” so that they actually carry around with them “the putting to death of Jesus” (v. 10).

2 Corinthians 4:12

12 All that lies in the phrases “in connection with our body,” “in connection with our mortal flesh,” as well as all the persecution sketched in v. 8, 9, is now concentrated and also elucidated in the clause which is advanced from purpose (ἵνα) to result (ὥστε): “So, then, the death keeps working in us” (durative present tense). “The death” that has been graphically described has hold of us, keeps at work hurting us in order, as soon as possible, to end our work. Its attacks are, of course, being made on our bodies which are only poor mortal flesh, “earthen vessels” (v. 7). This death cannot, of course, touch our ζωή or spiritual life.

One additional point is needed to show that the life of Jesus is thus brought to public manifestation. We twice have the passive φανερωθῇ, effective aorist: a manifestation that is actual. We have the medial point, namely God’s ministers who are filled with spiritual life and pursued by death because of their work. We still need the terminal point where this public manifestation, this public advertisement, comes into full reality so that all men may see it (compare “read by all men,” 3:2). This point has purposely not been touched thus far. Paul intends that it shall come as a surprise.

Some commentators think that “the life of Jesus” means his restoration to life through his resurrection from physical death and thus conclude that this life of Jesus manifests itself by keeping Paul and his assistants physically alive among so many deadly dangers. It is obvious that the death of which Paul has been speaking will sooner or later reach the prey it is stalking. This does not imply that all these ministers of Jesus will be killed as martyrs although some, like Paul himself, will end thus. They may die in other ways, yet they have been suffering martyrdom all along. But if this manifestation of “the life of Jesus” denotes only that the exalted Jesus keeps his ministers physically alive for a longer or a shorter time, what becomes of this public manifestation when they at last do die, whether in one way or in another? The manifestation is defeated. This death wins and not Jesus, not “the life of Jesus.” Therefore such an interpretation is not acceptable.

“So, then, death keeps working in us,” and sooner or later it will lay us in the grave with our mortal flesh, “but the life in you.” Physical “life” or ψυχή? All of the Corinthians will die physically as did Paul and his helpers. “The life of Jesus,” which is here called briefly “the life,” has a grander goal than keeping us away from physical death, keeping our ψυχή in our mortal flesh. This is the divine, eternal ΖΩΗ, “the life of Jesus,” of him who is “the LIFE” and fount of life for us, and this works spiritual life, eternal life in the Corinthians. The Corinthians are brought to regeneration; made spiritually alive as οἱζῶντες, “the living ones,” like Paul and his helpers (v. 11); the Corinthians grow and develop in spiritual life until they at last enter the life of glory.

The Corinthians are delivered from the dead world. They stand out in Corinth as those who are alive in Christ Jesus. And that is a public manifestation for the whole city of Corinth and for all who come there. The Corinthian congregation is like a monumental letter that has been inscribed in gold characters and been set up in Corinth so that all men may read it (3:2, 3). The divine purpose (two ἵνα, v. 10, 11) is attained (ὥστε, result). “The life of Jesus” has reached public manifestation in Corinth and has worked all the blessed spiritual life in the Corinthian church. It is public indeed: “You are the light of the world. A city that is set on a hill cannot be hid,” Matt. 5:14.

But the marvelous thing is that this public manifestation is accomplished through ministers who are hounded by death. This death of persecution “because of Jesus” (v. 12) is busy working in them and will, of course, kill their poor bodies; yet by means of these mortal bodies, which are earthen, fragile vessels, the miracle is accomplished, “the life of Jesus” works the true life in the Corinthian church, and the whole world may see the public manifestation. What an accomplishment of God! And what a glorious achievement, to which Paul and his helpers yield their bodies and mortal flesh in order to let death work its will in them while the life uses them to work such an eternal result in the Corinthians!

2 Corinthians 4:13

13 What holds Paul and his assistants to their ministry despite the fact that because of it they are constantly being delivered to death, what makes them think only of the life they are able thus to bring to the Corinthians is now stated: But having the same spirit of the faith according to what has been written: I believed, therefore I spoke, also we on our part continue to believe, therefore also continue to speak, having come to know that he who raised up the Lord Jesus will raise up also us with Jesus and will present us together with you.

Δέ is adversative and turns to the new thought. We have the same spirit, Paul says, that David had according to what he has written (perfect tense: and thus has left on record) in Ps. 116:10: “I believed, therefore I spoke.” This is exactly our case. Paul says: “Also we on our part continue to believe, therefore also continue to speak.” Nothing deters us. Even if we were tomorrow to be killed by the enemies who want to silence us we would go on speaking (preaching Christ) today. Read the entire psalm and see how it breathes the same spirit that is voiced by Paul. Death stalked David, too: “The sorrows of death compassed me, and the pains of hell got hold upon me: I found trouble and sorrow.” So also in the verse quoted: “I believed, therefore have I spoken,” David adds: “I was greatly afflicted.”

Paul and David have “the same spirit of the faith,” τῆςπίστεως, note the article. This is objective faith, quae creditur, “which is believed,” not qua creditur, “by which one believes.” “What we believe” contains a certain “spirit,” and that spirit we “have” when we believe. “The faith” is identical in both testaments; both contain the same truth, the Old Testament in the form of promise, the New Testament in the form of fulfillment. Hence the spirit of both is identical in defying persecution and death.

We pass by the views that “the same spirit” refers back to v. 12 or to the spirit of the Corinthians. It is “the same according to what has been written” by David. Peter gloriouly voiced this spirit before the Sanhedrin in Acts 4:20: “We cannot but speak the things which we have seen and heard”; again 5:32: “We are his witnesses of these things.”

2 Corinthians 4:14

14 It is not bravado that animates Paul’s words. Men often laugh at death and imagine that they are heroes when they plunge into it. In the case of Paul and his assistants the resurrection of the blessed removes all fear of temporal death: “having come to know (aorist participle to indicate the point when this knowledge set in) that he who raised up the Lord Jesus will raise up also us with Jesus.” The one fact is past, the other future, but they are connected at both ends: by the subject—by the object. It is the same God who did raise up, that will also raise up; and it is the same Lord Jesus who was raised up, with whom we shall be raised up.

The association expressed by σὺνἸησοῦ is far deeper than that expressed by the second phrase σὺνὑμῖν. “With Jesus” because he is “the Lord Jesus,” called “Lord” here for this reason. We are in living connection with Jesus, and that assures our blessed resurrection. For that reason, too, the name “Jesus” recurs in this paragraph and not “Christ.” “Jesus” = the human person who walked on earth; he suffered, died, was raised up by the glory of the Father and by means of all this was made “the life” for us so that we shall be raised up with him: he the first fruits, then we the harvest at the last day (1 Cor. 15:20).

Those who think that Paul changed his mind about the Parousia and now no longer expects to live until Christ’s return overlook the fact that Paul faced just what we are facing today: total uncertainty regarding the arrival of the Parousia plus total uncertainty regarding the arrival of death. We, too, therefore, like Paul, still speak in two ways: at one time as if the Parousia may come tomorrow before we die, again as if it may delay long and come after we have died. Here Paul, of course, dwells on the imminence of death as far as he and his assistants are concerned.

The sure knowledge of Paul and of his assistants includes far more than their personal resurrection. They believe and therefore speak and work with all their heart to bring others to believe because these others will also attain the resurrection of the blessed. In Paul’s heart a mighty faith is paired with an equally mighty love so that he adds: “and will present us together with you.” The association expressed by σύν is whatever the context requires. Here it is not only that of fellow believers raised up together but of an apostle and of ministers of Christ raised up together with those whom they brought to Christ and kept with him.

Nor need we inquire what “shall present” means. The idea of the verb is complete in itself; so we do not think of presenting before the judgment seat, of presenting for victory or for glory. When God, he who raised up the Lord Jesus, presents us together with you as belonging together and does this by raising you and us from the dead, he presents you and us as what we are by virtue of his grace. It is the highest possible honor when God thus presents anyone. The first aorist of the verb is transitive, “to make stand beside.” The opposite is to order away out of God’s presence: “Depart from me.”

2 Corinthians 4:15

15 With γάρ Paul unfolds what lies in “us together with you” at the resurrection. For all these things are because of you in order that the grace, by being multiplied by means of the multiplied number, may cause the thanksgiving to abound for the glory of God. Thus the divine purpose back of all our ministry will be fulfilled.

Paul says that we ministers must have all of you Corinthians and you Achaians with us (1:1) on the day of resurrection. God does not desire that on that day only we lone ministers shall stand glorified beside him and be full of thanksgiving for the glory of his grace. He wants all of you, a great host, to stand together with us, all to raise the everlasting psalm of thanksgiving for his glory.

His present purpose is to multiply his grace in Christ Jesus (see “grace” in 1:2). This multiplication is to be effected “by means of the multiplied number” of all the believers who are filled with his grace by our ministry. Grace cannot be multiplied in itself; it is multiplied by being put into more and more hearts by faith. A beautiful paronomasia appears in πλεονάσασαδιὰτῶνπλειόνων, literally, “by being made more through the more.” When we and you stand forth glorified on resurrection day, a great symphony of thanksgiving will rise from our lips. God is now planning his work of grace toward this end.

Here Paul again draws all his readers into fullest union with himself. How sad if any of them would not be among the blessed number of those standing together at God’s side at that day; how glorious that all of them and even still others with them should be in company with Paul and his fellow workers when the final thanksgiving for God’s glory is raised!

It is thus that now “all these things are because of you,” on your account, for your sakes. Τὰπάντα is not the same as πάντα; the former is definite: “all the things” of which Paul speaks in v. 7–14, in particular all the persecutions and all the delivering over to death which Paul and his helpers endure. Πάντα, without the article, would be indefinite: “all things in general” (our versions) and would thus not be correct.

XIV. “We Faint not” “We Look at the Things not Seen”

2 Corinthians 4:16

16 Paul once more writes “we faint not” (see v. 1), but now he does it in view of the resurrection and the glory it will bring. Let the present afflictions be what they will, not only do they appear as nothing when compared with that glory, they are even instrumental in working it out for us during our brief lives. Therefore we faint not, on the contrary, even if our outer man is being destroyed, nevertheless our inner one is being renewed day by day. We are not discouraged and thus inefficient in our ministry. The very opposite is true. Paul is not blind to what is happening to him and to his assistants because of their work. He has stated it at length in v. 8, 9 and now restates it with a condition of reality: “even if our outer man is being destroyed.”

He contrasts “the outer man” with “the inner one.” This is not merely the body over against the soul, or the flesh (sinful) over against the spirit (the new life), and similar distinctions offered by C.-K. 147. Too abstruse is the idea: “whatever man is able to think away from himself, having it for himself only as a means.” The outer man is what Paul himself says can be and is being destroyed, and the inner man is what is being renewed day by day. The latter is our regenerate, spiritual existence which is renewed day by day (the two datives of time to indicate repetition, R. 522, 750) by divine grace in Word and Sacrament. This involves the body as well as the soul, for the renewal extends to the uses which we make of the body and its members in our new life. The outer man is the Christian’s existence in the outer world, his natural life here on earth amid all the outer surroundings. This is subject to destruction, and the Christian’s foes may expedite the destruction.

Paul’s designations are quite plain; simple Christian readers have always understood them. As they are here used, the designations apply only to the Christian, for he alone has an inner, spiritual, renewable life. The debate as to what outer and inner man might mean when these terms are applied to a non-Christian is academic; the terms are not so used. 1 Pet. 3:4 speaks of “the hidden man of the heart.” The old and the new man are a different distinction which is not to be introduced here.

The “being renewed” has the adjective καινός, “new” as compared with something old and discarded. With perfect calmness Paul can watch the destruction of his outer man. What if his enemies hasten the process, yea, bring it to a sudden end by means of a violent death! He loses nothing. The inner man blossoms into new youth, beauty, and strength day by day. This inner renewal is not hindered but is only helped by the tribulation that assails the outer man. These “bloody roses” have the sweetest odor. These enemies are only defeating their own end; instead of causing Paul to grow discouraged, his elation is increased.

The renewal is a process that proceeds “day by day” as long as the earthly life endures. Its completion comes with death. Paul was not a perfectionist. Luther writes: “Woe to him who is already completely renewed, that is, who imagines he is already renewed. Without doubt he has not yet begun to be renewed and has never yet tasted what it signifies to be a Christian. For he who has begun to be a Christian does not consider himself that he is a Christian but longs greatly to be a Christian, and the more he grows and increases, the more he seeks to become one and the less he considers himself that he is one.” Walch VII, 325. Paul is speaking only about himself and his assistants, but the application to all of us lies on the surface.

2 Corinthians 4:17

17 “For” explains by advancing the thought from a statement of the two opposites: being destroyed—being renewed, to the connection between these two. For the momentary lightness of the affliction is working out for us beyond all measure an eternal weight of glory, we not keeping our eyes on the things seen but on the things not seen, for the things seen are transient while the things not seen are eternal.

Here we have an application of Rom. 8:28 in a most exact statement. Note the exact opposites: momentary—eternal; lightness—weight; affliction—glory. Then the great paradox that something momentary—light—affliction are working out (κατά perfective) something eternal—a great weight—and all glory. We, of course, know that the affliction is not the causa, efficiens, meritoria, or medians, but the medium used by the efficient hand of God which thus accomplishes what he designs. It is like a sharp knife that cuts one cord after another that holds us to this earth and to its earthly glory.

The remarkable thing is that Paul should call all that he describes in v. 8, 9 nothing but feathery “lightness.” We should be inclined to call it a dreadful load. But the severest tribulation and affliction are as nothing compared with the glory awaiting us. Everything is weighed by comparison. The articulated neuter adjective τὸἐλαφρόν is used in classic fashion like an abstract noun: “the lightness,” and not Hebraistically or in place of an adjective: “our light affliction” (as in our versions), but to match the noun “weight.”

The lightness as well as the weight are explained in great part by the adjectives that modify them: the former is so light because it is παραυτίκα, “for a moment,” the latter so weighty because it is αἰώνιος, “eternal.” Affliction is always felt only at the moment, for we live in the flux of time. Every moment and its pain are over in a moment; so the next. It is never anything but momentary. The moments keep flying away, they never amass and concentrate. Not one is able to continue even for a day.

Now eternity is the absolute opposite, it is not a fluxum but a fixum, a simul tota, an absolute altogether, timelessness, a concept of such vastness that our minds have only an indistinct impression of what it really means. Since our poor minds are tied to concepts of time, we use terms of time to express eternal and eternity, which is like describing white with words that mean black. Even so we may catch Paul’s meaning. When ten years of affliction are spread out over all the seconds of the ten years, the spread becomes very thin and light; but if ten years of affliction were centered in one second, that would be weight indeed. But “the affliction” (the article referring to the one which Paul has been describing) is spread so light and thin while the “glory” (no article, a new concept) is one incomprehensibly weighty concentration, being timeless, eternal.

The double phrase modifies the verb “working out beyond all measure” and not the noun “weight of glory” (A. V.). Gemaess Uebermass zu Uebermass = according to excess or highest possible measure, for excess or highest measure; the English lacks this idiom. When we reach that glory we shall wonder why we ever even sighed during the tribulation; we shall say that, if the tribulation had been made a thousandfold greater and longer, it would even then have amounted to no more than lightness.

2 Corinthians 4:18

18 What Paul says about affliction and about glory applies both as a fact and as a conviction only to people like himself: “we not keeping our eyes on the things seen but on the things not seen.” Instead of merely adding the participle in the dative to ἡμῶν Paul writes a genitive absolute with ἡμῶν and makes this a more independent statement with the emphasis on ἡμῶν. But this genitive absolute still leaves the connection undetermined. Our versions make it temporal: “while we look not,” etc.; it has often been conceived as causal: “since,” etc., also as conditional: “on condition that we look not,” etc., or “provided that,” etc. Only the general thought is left to guide us. With ἡμῶν drawing special attention to the persons involved, this genitive absolute describes the persons: “we being people who keep not our eyes on the things seen,” who do not regard them but regard the things not seen. For us and for such as are like us this weight of glory is being worked out by affliction; for others who regard only the seen things such a thing could not be possible.

Σκοπεῖν means “to regard or to fix the eyes upon watchfully,” while βλέπειν means only to see in general. “The things seen” are the ordinary, earthly ones, among them being those of the outer man (v. 16). In the case of the apostle they were painful and distressing enough, and anyone who regarded such things would flee from them and seek other things seen that appear more agreeable. “The things not seen” are the spiritual and heavenly, among them being those of the inner man. Ordinary eyes and unenlightened minds cannot see them and hence never regard them and, when they are told about them, imagine them to be folly.

But the things seen are “transient,” πρόσκαιρα, for a brief, fleeting season. To regard them and to let them fill our eyes and our hearts is folly, for what when their brief season is over? But the things not seen, these are eternal and never pass away, our inner, spiritual man and the eternal weight of glory. To regard them so that they become ours, this is blessedness indeed. It sounds paradoxical, to keep the eyes fixed, not on the things seen but on the things not seen; but Paul is speaking about the spiritual eyes of faith, which ever do this very thing. “We walk by faith, not by appearance,” 5:7.

R. A Grammar of the Greek New Testament in the Light of Historical Research, by A. T. Robertson, 4th ed.

B.-D Friedrich Blass’ Grammatik des neutestamentlichen Griechisch, vierte, voellig neugearbeitete Auflage, besorgt von Albert Debrunner.

C.-K. Biblisch-theologisches Woerterbuch der Neutestamentlichen Graezitaet von D. D. Hermann Cremer, zehnte, etc., Auflage, herausgegeben von D. Dr. Julius Koegel.