2 Corinthians 4

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 22 2 8 0 0 4. Apostolic Ministry, part 4) (4:1 18)) ) ) Outline (continued)) 4:1 6 7. Light of the Gospel ) 4:7 5:10 C. Earthly and Heavenly Dwellings ) 4:7 12 1. Jars of Clay ) 4:13 15 2. Resurrection ) 4:16 18 3.

Outward and Inward ) ) ) ) 7. Light of the Gospel) 4:1 6) 4 1 On account of this, having this ministry just as we have received God s mercy, we do not despair. 2 However, we have renounced the secret things of shame, not resorting to trickery and not falsifying the word of God, but with the disclosure of the truth we commend ourselves to every human conscience before God. 3 And even if our gospel is veiled, it is veiled only to those are perishing, 4 to those unbelievers whose minds the god of this age has blinded so that they cannot see the illumination of the gospel of Christ s glory, who is the image of God.) 5 For we do not preach ourselves, but we preach Jesus Christ as Lord, and ourselves as your servants for Jesus sake. 6 For God is the one who said, Let light shine out of darkness. God has shone forth in our hearts to provide us illumination with the knowledge of his glory in the face of Jesus Christ.) ) Chapter divisions in the New Testament are not always precise in marking the end of a certain topic. The first six verses of chapter 4 are a continuation of Paul s discussion on his ministry and self-commendation. Key words in the vocabulary in this section are the same as those in the preceding chapter (3:1 18). They include the terms ministry, commend, veiled, minds, glory, likeness, Lord, hearts, and face.

In view of these concepts, we consider 4:1 6 to be part of Paul s preceding discourse. The new element in this segment is the light that shines forth from Christ s gospel. The first two verses, divided because of their length, form a unit that depicts Paul s ministry based on the truth of God s Word.) 1. On account of this, having this ministry just as we have received God s mercy, we do not despair.) Paul links this passage to the preceding verse (3:18) that speaks of every believer reflecting the Lord s glory and being transformed into Christ s likeness. In that verse he revealed the work of the Holy Spirit in the Christian s life of sanctification. Paul, then, stresses the fact that the Spirit is at work in those people who belong to the new covenant.) With the demonstrative pronoun this, Paul looks back to the previous discussion on his new covenant ministry and his being the recipient of divine mercy.

He confidently looks ahead to the future and can say to his opponents and his readers that he is full of hope and joy. Paul and his associates have received from the Lord the ministry of the gospel. On that basis, Paul can say that he does not lose hope in preaching the Good News and teaching people.) 1 1 2 8 0 “tw://bible.?id=46.7.25|AUTODETECT|” The significance of the pronoun we in the second part of the verse should not be interpreted in the light of the preceding context (3:18). There the words all of us apply to every Christian, but here the subject we is limited to Paul and his co-workers, and especially to Paul himself.��1�� Indeed, when Paul mentions indirectly or directly his apostolic authority and calling, he says that he received God s mercy 7 1 -1 9 0 “tw://bible.?id=46.7.25|AUTODETECT|” I Cor. 7:25) 1 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). He may be alluding to his own conversion experience near Damascus.) 1 1 2 8 0 “tw://bible.?id=48.6.9|AUTODETECT|” The verb lose heart refers not to physical fatigue but to spiritual weariness.��2�� This Greek verb always appears in the New Testament with a negative particle to stress positive conduct 7 1 -1 9 0 “tw://bible.?id=48.6.9|AUTODETECT|” Gal. 6:9) 1 1 -1 9 0 “tw://bible.?id=49.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.13|AUTODETECT|” Eph. 3:13) 1 1 -1 9 0 “tw://bible.?id=53.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.13|AUTODETECT|” II Thess. 3:13) 1 1 -1 9 0 0 ). Despite the hardship and suffering Paul has had to face as an apostle of Jesus Christ, he is not disheartened. The ministry to which the Lord has called him is a spiritual challenge. Paul knows that God grants him courage and boldness to overcome the verbal and physical attacks that he has to endure. God grants Paul and his associates mercy to overcome spiritual exhaustion so that they succeed in their ministry (v. 16). Paul defends himself against his challengers by showing them a buoyant spiritual life that is unblemished, sincere, and productive (see 2:17).) 1 1 2 8 0 0 2. However, we have renounced the secret things of shame, not resorting to trickery and not falsifying the word of God, but with the disclosure of the truth we commend ourselves to every human conscience before God.) 1 1 2 8 0 “tw://bible.?id=45.6.21|AUTODETECT|” a. However, we have renounced the secret things of shame. Notice that Paul is not combative but positive in his defense. That is, he talks about his own walk of life, not about that of his opponents. The adversative however depicts not a contrast but an explanation for his ministry. He and his fellow workers have renounced once for all shameful things that are hidden from open view 7 1 -1 9 0 “tw://bible.?id=45.6.21|AUTODETECT|” Rom. 6:21) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 Translations vary for the second part of the first clause. To illustrate:) all shameful secrecy (NJB)) secret and shameful ways (NIV)) the hidden things of shame (NKJV)) things hidden because of shame (NASB)) the shameful things that one hides (NRSV)) deeds that people hide for very shame (REB)) secret things of which people are ashamed (SEB)) hide from sight for the shamefulness of them (Cassirer)) 1 1 2 8 0 “tw://bible.?id=46.4.5|AUTODETECT|” My translation is literal for the purpose of indicating the genitive case of the word shame. Should this genitive be objective , subjective , or descriptive ? Although all three versions are equally acceptable, we have difficulty determining Paul s precise intention.��3�� He does not explain the shameful deeds that he and his associates repudiate. Paul emphasizes the verb to renounce but refrains from delineating the things done in secret 7 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” I Cor. 4:5) 1 1 -1 9 0 0 ). Speaking in generalities, he points out what he and his fellow workers are not doing.) 1 1 2 8 0 “tw://bible.?id=46.9.18|AUTODETECT|” b. Not resorting to trickery and not falsifying the word of God. These two clauses portray Paul and his co-workers in a positive light, for their conduct is impeccable. For instance, Paul himself refused to accept any remuneration from the Corinthians for his work 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 “tw://bible.?id=46.3.10|AUTODETECT|” ). He repeatedly laid his life on the line on behalf of Christ and the church and never sought any personal advantage 7 1 -1 9 0 “tw://bible.?id=46.3.10|AUTODETECT|” I Cor. 3:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.20.23|AUTODETECT|” Trickery is an attribute of the devil, not of the apostles and their helpers. The Greek word panourgia (cunning) appears five times in the New Testament, where it has an exclusively negative connotation 7 1 -1 9 0 “tw://bible.?id=42.20.23|AUTODETECT|” Luke 20:23) 1 1 -1 9 0 “tw://bible.?id=46.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.19|AUTODETECT|” I Cor. 3:19) 1 1 -1 9 0 “tw://bible.?id=47.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.2|AUTODETECT|” II Cor. 4:2) 1 1 -1 9 0 “tw://bible.?id=47.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.3|AUTODETECT|” 11:3) 1 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” Eph. 4:14) 1 1 -1 9 0 0 ). Paul s reference to the serpent s cunning in Paradise is an apt illustration (11:3). Cunning does not characterize the conduct of Paul and his colleagues, for they strive for honesty and integrity. Judaizers may charge Paul with trickery (12:16), but his life demonstrates that their accusation is unfounded.) 1 1 2 8 0 “tw://bible.?id=44.21.21|AUTODETECT|” Only here in the New Testament do we read the expression falsifying the word of God. Paul alludes to the criticism his opponents have leveled against him. They claim that his preaching falsifies God s revealed Word; they insinuate that he has watered down the demands of the law with respect to the Gentile Christians 7 1 -1 9 0 “tw://bible.?id=44.21.21|AUTODETECT|” Acts 21:21) 1 1 -1 9 0 “tw://bible.?id=52.2.3|AUTODETECT|” ). Paul adamantly rejects this accusation in light of his unequivocal fidelity to the Word of God in the context of his new covenant ministry 7 1 -1 9 0 “tw://bible.?id=52.2.3|AUTODETECT|” I Thess. 2:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.9.6|AUTODETECT|” Is Paul speaking of the Old Testament or the gospel? Some scholars stress the fact that the phrase word of God signifies the Old Testament Scriptures 7 1 -1 9 0 “tw://bible.?id=45.9.6|AUTODETECT|” Rom. 9:6) 1 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” ). Others observe that the immediate context mentions the gospel (v. 3) and thus compels the exegete to equate the phrase with Christ s gospel. Both observations are pertinent. In effect, Paul preached the Old Testament Scriptures as fulfilled through Jesus Christ. For him, as well as for the writer of Hebrews, God s verbal revelation is gospel 7 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” Heb. 4:2) 1 1 -1 9 0 “tw://bible.?id=58.4.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.4.6|AUTODETECT|” 6) 1 1 -1 9 0 0 ). Trained in the context of the old covenant, he adopted the structure of the new covenant with reference to God s word.) 1 1 2 8 0 0 c. But with the disclosure of the truth. Throughout this epistle, Paul emphasizes an openness to his ministry and its gospel message for anyone who cares to notice.��4�� For him, the gospel is unveiled and its ministers competent (3:5 6) and sincere (2:17).) 1 1 2 8 0 “tw://bible.?id=44.26.26|AUTODETECT|” Note that in the context of verses 2 and 3, Paul mentions three synonymous terms, word of God, truth, and gospel, to describe his apostolic proclamation.��5�� He knows that Judaizers are accusing him of doing things in a corner 7 1 -1 9 0 “tw://bible.?id=44.26.26|AUTODETECT|” Acts 26:26) 1 1 -1 9 0 0 ). They must admit that with respect to the ministry of God s truth, the apostle needs no letter of commendation other than the fruit of his ministry. His opponents are peddlers of God s word, but Paul and his fellow workers are its preachers. The word that I have translated disclosure can have a twofold interpretation: the act of proclaiming the truth and the results of that proclamation.��6�� Both interpretations are applicable here, as is evident from the entire epistle: Paul boldly presents the gospel (3:12), works tirelessly for the benefit of the church members (7:2 3), and is a model of unselfishness. He lives the truth of the gospel that he preaches.) 1 8 2 8 0 0 d. We commend ourselves to every human conscience before God. Being a latecomer to apostleship, Paul was obliged to show his credentials. All his epistles, except for Philippians, I Thessalonians, II Thessalonians, and Philemon, begin with the assertion that he is an apostle of Christ Jesus. To prove genuine authorization is one thing, but to commend one s authority to the people is another.��7�� Paul had to prove his apostolic ministry without forcing his authority onto the church.) Paul is willing to subject himself and his ministry to public scrutiny, for he has nothing to hide. In both his word and his conduct he exemplifies truth.

Everyone can see that his effective ministry in Corinth and elsewhere shows honesty and integrity.��8�� By implication, Paul s accusers are presenting an artificial commendation that cannot stand the light of day.) The last part of this verse is telling, for it reveals that Paul voluntarily entrusts himself to everyone s conscience provided that this conscience is fully aware of God s presence. As Paul is living his life and doing his work in God s presence, he expects everyone who investigates him to stand in that same presence (5:11). He is saying that without wavering a person s conscience must be in complete harmony with God s Word and testimony. Like the needle of a compass that invariably points north, so one s conscience must invariably point to God.) The human conscience that is guided by God s truth registers and evaluates the good and the bad, examines the moral conduct of one s self and others, and obeys authority that God has instituted. Paul thus invites everyone to appraise his work with a conscience that is accountable to God.��9�� If his opponents want to examine him as a servant of God, let them do so with consciences attuned to the Scriptures in God s presence.) The next two verses, which form one lengthy sentence in Greek, belong together because verse 4 explains verse 3b. Although verse 4 is cast in a negative frame, it ends on a positive note.

Also, the repetition of vocabulary Paul used earlier stands out in clear detail: veiled, gospel, minds, glory, and likeness. ) 3. And even if our gospel is veiled, it is veiled only to those who are perishing.) Paul s adversaries accused him of presenting a gospel that was veiled and ineffective. By implication, they claimed that their gospel was open, worthy of note, and gaining numerous adherents. Theirs is not a flippant accusation leveled against Paul, for the concessive force of the first, three words, and even if, speak of fact, not fiction.��10�� We assume that their accusation had been brought to Paul s attention, who in this verse reacts by stating the truth.) Throughout his epistle, Paul switches from singular to plural pronouns, and in many instances the plural signifies the singular. But here the personal pronoun our must be understood literally, for Paul has in mind Christ s gospel that is proclaimed by apostles and apostolic helpers. Here he refers to the gospel of Christ (2:12) that Paul and his associates preach and teach.) 1 1 2 8 0 “tw://bible.?id=43.9.39-43.9.41|AUTODETECT|” Many in Corinth refused to accept this gospel and thus for them it remained veiled. The cause of this veiling lay not in the gospel itself, which was sufficiently clear, nor in Christ himself, who had commissioned the apostles, but in the hearers who rejected Christ s message. Paul s opponents and their followers publicly repudiated the oral teachings of this gospel. The blame, therefore, rests squarely on those who rebuff God s tidings of good news. For them, the gospel is veiled because their blindness makes them incapable of seeing spiritual light 7 1 -1 9 0 “tw://bible.?id=43.9.39-43.9.41|AUTODETECT|” John 9:39 41) 1 1 -1 9 0 0 ). These people are degenerates who have hardened their hearts and are unwilling to listen to the truth.) 1 1 2 8 0 0 John Calvin encourages pastors to proclaim the truth in the face of opposition: The fact that [Paul] dares to regard as reprobates all those who reject his doctrine is evidence of great assurance, but it is right that all who wish to be counted ministers of God should possess a like assurance so that with fearless conscience they may have no hesitation in citing those who oppose their teaching to appear at the judgment seat of God that they may receive there a sure condemnation. ��11��) 1 1 2 8 0 “tw://bible.?id=46.1.18|AUTODETECT|” Paul writes that the gospel is veiled only for those who are perishing. He designates the people who reject the gospel as those who are perishing and unbelievers (v. 4). They have heard the gospel but refuse to obey Jesus Christ. The term perishing occurs a few times in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” I Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” II Cor. 2:15) 1 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” 4:3) 1 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” II Thess. 2:10) 1 1 -1 9 0 “tw://bible.?id=40.7.13|AUTODETECT|” ). It refers to those people who knowingly reject the gospel of Christ and by their own choice are following the way that leads to eternal death, Perdition is the fate that awaits the man who does not come to repentance, who rejects love of the truth, who goes on the broad way that leads to destruction 7 1 -1 9 0 “tw://bible.?id=40.7.13|AUTODETECT|” Matt. 7:13) 1 1 -1 9 0 0 ). ��12��) 1 2 2 8 0 0 4. To those unbelievers whose minds the god of this age has blinded so that they cannot see the illumination of the gospel of Christ s glory, who is the image of God.) Who are the unbelievers Paul mentions? Are they those Jews who refuse to accept Christ as the Son of God? Or are they those Corinthians who have heard the gospel but reject it? Because the Greek grammar of this verse is infelicitous, we do well to explain the term unbelievers as a synonym of those who are perishing (v. 3).��13�� The term, therefore, applies to all those who refuse to know Jesus Christ as Son of God. This term appears again in 6:14, where Paul warns believers not to be yoked with unbelievers. Faith stands in opposition to unbelief, and these two can never exist harmoniously.) 1 1 2 8 0 “tw://bible.?id=26.18.23|AUTODETECT|” Paul calls Satan the god of this age, not to place the devil on a level with God, but to show that Satan is the ruler of this world.��14�� In the first few centuries of the Christian era, Gnosticism promulgated its doctrine that not God but an evil god had created and now controlled this world. Opposing this teaching, many theologians wanted to deprive Satan of the title god and ascribe it only to God. Thus they proposed the translation: to those unbelievers of this age whose minds God has blinded. ��15�� But the Greek word order will not support this version. God does not want the death of anyone but desires that all repent and live 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” ). Satan is the adversary of God and his people. On this earth, he exercises the authority that has been given to him 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=32.1.5|AUTODETECT|” Jesus calls Satan the prince of this world, but Paul designates him god. The Hebrew plural term elohim is translated in the singular as either God or god. When the writers of Scripture refer to a god, they usually do so with a qualifying genitive; for instance, each cried out to his own god 7 1 -1 9 0 “tw://bible.?id=32.1.5|AUTODETECT|” Jonah 1:5) 1 1 -1 9 0 “tw://bible.?id=2.20.23|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=2.20.23|AUTODETECT|” Exod. 20:23) 1 1 -1 9 0 “tw://bible.?id=12.19.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.19.37|AUTODETECT|” II Kings 19:37) 1 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” ). When we translate the Hebrew text of ) 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Psalms 8:5) 1 1 -1 9 0 0 literally, we read, a little lower than God (NASB). But the Septuagint renders the verse as a little lower than the angels. Paul probably had in mind the Hebrew expression elohim, which he translated god and applied to the fallen angel, Satan.) 1 1 2 8 0 “tw://bible.?id=53.2.9|AUTODETECT|” Satan is capable of transforming himself into an angel of light (11:14) to deceive people. Through counterfeit miracles, signs, and wonders, he employs his evil schemes to deceive those who are perishing 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” II Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” ). He prowls around like a roaring lion searching for prey to devour 7 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” I Peter 5:8) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” ). And as the spirit (god) of the age, he has the power to blind the minds of unbelievers. The contrast is striking: preachers drive away the darkness of the world with Christ s illuminating gospel; Satan strikes the unbelievers with blindness so that their minds are unable to see the light of the gospel. A veil covers their minds, much as the Israelites refused to see Moses face radiating God s glory and as the Jews were unable to understand the message of the Scriptures (3:13 15). Conversely, Christians send forth the light of Christ s gospel and reflect his glory.��16�� Satan has no power over the believers who stand firm in their faith, even though he tries to deceive them if that were possible 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” Mark 13:22) 1 1 -1 9 0 0 ). Believers not only see the glory of Christ through the illumination of the gospel, but also reflect his glory in their daily lives.) 1 1 2 8 0 0 Paul places three genitives after the noun illumination, namely, of the gospel, of the glory, of Christ. Each genitive explains and emphasizes the noun that precedes it. Hence, we have this sequence: the illumination that the gospel emits derives from the glory that belongs to Christ.��17��) 1 1 2 8 0 “tw://bible.?id=46.11.7|AUTODETECT|” The conclusion of this verse is a statement of fact: Christ & is the image of God 7 1 -1 9 0 “tw://bible.?id=46.11.7|AUTODETECT|” I Cor. 11:7) 1 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Col. 1:15) 1 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=50.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.6|AUTODETECT|” Phil. 2:6) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=1.1.26-1.1.27|AUTODETECT|” ). The concept image of God directs our attention to God creating man in his image and likeness 7 1 -1 9 0 “tw://bible.?id=1.1.26-1.1.27|AUTODETECT|” Gen. 1:26 27) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ). Here is a father-child relationship that implies resemblance of the one to the other. While Adam is God s image bearer only by analogy, Christ is the exact representation of his being 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ). More, the Son of God brilliantly reflects God s glory and so in his essence extends the Father s glory.��18�� Through Jesus Christ the Father s glory is made visible to the world of mankind 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” 14:9) 1 1 -1 9 0 0 ). And this is exactly what Paul demonstrates in the succeeding context: God has shone forth in our hearts to provide us illumination of the knowledge of God s glory in the face of Jesus Christ (v. 6).) 1 4 2 8 0 0 Did Paul compose the phrase the image of God? Many theologians argue that this line was part of a confessional formula or a hymn that was in use when Paul wrote his epistles.��19�� This raises the interesting question whether Paul could have been the author of this formula or hymn.��20�� It remains to be seen if the evidence is sufficient to show that Paul is not the author. The research on this point goes beyond the scope of this commentary.) 5. For we do not preach ourselves, but we preach Jesus Christ as Lord, and ourselves as your servants for Jesus sake.) a. Format. Having mentioned the gospel (v. 4), Paul is now obliged to explain the content of his preaching.

With the word for he provides an elucidation of this matter. In the Greek, the first word, which always receives emphasis, is the particle not, which negates the verb we preach. Note that the negative is offset by the adversative but that introduces two ideas: Jesus Christ as Lord and ourselves as servants. A number of Greek manuscripts reverse the order of the words Jesus Christ, as is evident in many versions (e.g., NAB, NKJV, REB).) Another suggestion is to place verse 5 in parentheses and consider it an interruption of Paul s thought; that is, verse 6 follows verse 4 (see Moffatt). But this can hardly be true if we see verses 5 and 6 as the conclusion to the section (3:1 4:6) in which Paul defends himself and his ministry. Also, the terse message of verse 5 is explained in the succeeding verse.) 1 1 2 8 0 “tw://bible.?id=46.1.17|AUTODETECT|” b. Message. What is the content of Paul s preaching? The apostle repeatedly stated that he preached the gospel message of the crucified Jesus 7 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|” I Cor. 1:17) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=46.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.2|AUTODETECT|” 2:2) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” 12:3) 1 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” 15:3 5) 1 1 -1 9 0 “tw://bible.?id=46.1.13|AUTODETECT|” ). The partisan spirit among the Corinthians he despised, for he desired no honor for himself 7 1 -1 9 0 “tw://bible.?id=46.1.13|AUTODETECT|” I Cor. 1:13) 1 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=46.3.22-46.3.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.22-46.3.23|AUTODETECT|” 22 23) 1 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” ). Accordingly, he once more declares forcefully that he does not preach himself, nor does Peter, Apollos, or any other apostle or helper. As John the Baptist pointed to Jesus and said, He must increase, but I must decrease 7 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” John 3:30) 1 1 -1 9 0 0 , NRSV), so Paul categorically states, We do not preach ourselves, but we preach Jesus Christ as Lord. He implies, however, that his adversaries do the opposite with their domineering demeanor (10:12; 11:13 15, 20).) 1 1 2 8 0 “tw://bible.?id=45.10.9|AUTODETECT|” Paul proclaims Jesus Christ as Lord 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=50.2.10-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.10-50.2.11|AUTODETECT|” Phil. 2:10 11) 1 1 -1 9 0 “tw://bible.?id=46.3.5|AUTODETECT|” ) and thus indicates that he and his associates are Christ s servants. Indeed, the parallel in this verse is clear: Jesus is Lord and the apostles are servants. But Paul goes a step further and states that he and his co-workers are the servants of the Corinthian church 7 1 -1 9 0 “tw://bible.?id=46.3.5|AUTODETECT|” I Cor. 3:5) 1 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” ). This does not mean that they are working for the Corinthians in an employer-employee relationship. Not at all, for Paul refuses to receive any compensation for his ministerial services 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 0 ). Paul is a servant of Christ sent to minister to the spiritual needs of the Corinthians. And, therefore, out of love for his Lord he serves the people in Corinth.) 1 1 2 8 0 “tw://bible.?id=45.3.26|AUTODETECT|” At times, Paul uses the name Jesus without a qualifier 7 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” Rom. 3:26) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=47.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.5|AUTODETECT|” II Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=47.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=47.4.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” Phil. 2:11) 1 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” I Thess. 1:10) 1 1 -1 9 0 “tw://bible.?id=52.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.14|AUTODETECT|” 4:14) 1 1 -1 9 0 “tw://bible.?id=43.13.15-43.13.17|AUTODETECT|” ). When the name occurs alone, he calls attention to the historical Jesus. In this verse, Paul alludes to the example Jesus set as a servant 7 1 -1 9 0 “tw://bible.?id=43.13.15-43.13.17|AUTODETECT|” John 13:15 17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Practical Considerations in 4:4) Politicians, preachers, and entertainers often demonstrate the art of effective public speaking. Many politicians deliver their speeches with skillful oratory in the halls of the legislature. Gifted preachers likewise show their talents when they draw crowds of people to Sunday worship services. And entertainers, as crowd pleasers, have mastered the art of communication.) 1 1 2 8 0 “tw://bible.?id=55.4.3|AUTODETECT|” Not every politician is known as a statesman, because some legislators exhibit glowing rhetoric that amounts to nothing more than empty words. Not every speaker is a preacher, for many orators in the pulpit present eloquence but not the Word of God. They preach themselves instead of the Lord Jesus Christ. As such, they have become entertainers who draw a crowd to tell them what their itching ears want to hear 7 1 -1 9 0 “tw://bible.?id=55.4.3|AUTODETECT|” II Tim. 4:3) 1 1 -1 9 0 0 ). But such orators are not endowed with the authority of the Scriptures, for they never state explicitly: This is what the Bible says. ) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” If preachers wish to speak with authority, then they must be filled with God s Spirit and listen closely to his Word. They should be fully aware of the fact that they are the Lord s representatives. They not only must know that Word, but also must be utterly convinced of it and live it. And last, to be effective in the pulpit, they must teach the people the language of the Bible so that everyone becomes thoroughly familiar with its content 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” Heb. 8:11) 1 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” ). In the days of the Reformation, the people obtained answers to numerous problems by asking the simple question: What do the Scriptures say? 7 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” Acts 17:11) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) ) 6. For God is the one who said, Let light shine out of darkness. God has shone forth in our hearts to provide us illumination with the knowledge of his glory in the face of Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=1.1.3|AUTODETECT|” a. For God is the one who said, Let light shine out of darkness. The first word, for, serves as a link to the preceding verse (5). Paul asserts that God spoke the words, Let light shine out of darkness, but in Scripture no exact reference is available except a free rendering of God s creation command, Let there be light 7 1 -1 9 0 “tw://bible.?id=1.1.3|AUTODETECT|” Gen. 1:3) 1 1 -1 9 0 “tw://bible.?id=23.45.7|AUTODETECT|” ). God dispels darkness at both creation and re-creation; he eliminates the darkness in the physical realm by means of the created sun and the darkness in the spiritual sphere through his uncreated Son. This interpretation was first advanced by the fourth-century church father Chrysostom, who saw in this passage a parallel between the creation of the world and the recreation of God s people. God says that he formed light and created darkness 7 1 -1 9 0 “tw://bible.?id=23.45.7|AUTODETECT|” Isa. 45:7) 1 1 -1 9 0 0 ), which is evident in both nature and regeneration.) 1 1 2 8 0 “tw://bible.?id=44.9.3-44.9.9|AUTODETECT|” On the way to Damascus, Paul saw heavenly light flashing around him and was blind for three days afterward 7 1 -1 9 0 “tw://bible.?id=44.9.3-44.9.9|AUTODETECT|” Acts 9:3 9) 1 1 -1 9 0 “tw://bible.?id=44.26.17-44.26.18|AUTODETECT|” ). But out of darkness God caused his light to shine into Paul s heart, so that he received both physical and spiritual sight. Writes Seyoon Kim, Along with Paul s actual experience of the light on the Damascus road, the traditional idea of conversion as transference from darkness into light may have led Paul to cite Gen[esis] 1:3 here. ��21�� Paul recognized the parallel of creation and re-creation, the material and the spiritual domains. Moreover, when Jesus called him to be an apostle, the Lord instructed him to turn both Jews and Gentiles from darkness to light 7 1 -1 9 0 “tw://bible.?id=44.26.17-44.26.18|AUTODETECT|” Acts 26:17 18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=62.1.5|AUTODETECT|” b. God has shone forth in our hearts to provide us illumination with the knowledge of his glory. As the apostle John testifies, God is light; in him is no darkness at all 7 1 -1 9 0 “tw://bible.?id=62.1.5|AUTODETECT|” I John 1:5) 1 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” ), Through Jesus Christ he lets his light shine in our hearts to bring about regeneration. Paul does not say that God shines light into our hearts. He states that God illumines us in our inner beings, so that we (all believers) may spread the light. While Satan blinds the human mind (v. 4), God illumines the heart, which is the wellspring of life 7 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 1 1 -1 9 0 0 ). Satan prevents Illumination, but God provides it.) 1 1 2 8 0 “tw://bible.?id=60.2.9|AUTODETECT|” In verse 4, the word illumination had already occurred, and it has the same meaning as it does in this verse: the spreading of light 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ). Here Paul elucidates the concept of illumination by saying that it comes to a person through the knowledge of God s glory 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” ). Illumination takes place through appropriating the message of the gospel. The apostolic teaching of God s revelation in Jesus Christ is the source of light. In the words of the psalmist, Your word is a lamp to my feet and a light for my path 7 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” Ps. 119:105) 1 1 -1 9 0 “tw://bible.?id=20.6.23|AUTODETECT|” ; see v. 130 and ) 7 1 -1 9 0 “tw://bible.?id=20.6.23|AUTODETECT|” Prov. 6:23) 1 1 -1 9 0 0 ). In a previous chapter, Paul used the expression knowledge, which is the proclamation of Christ s gospel as a sweet-smelling savor (2:14). Here the gospel is the light by which believers behold God s glory revealed in Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=43.1.14|AUTODETECT|” c. In the face of Jesus Christ. Even though some translators support the reading in the presence of, a literal version is preferred. The phrase sums up Paul s discussion on the radiance of God s glory on Moses face (3:7, 12) and the Lord s glory that believers see and reflect (3:18). The Israelites begged Moses to cover his face so that they would not have to look at its radiance. But believers enlightened by the gospel see the face of Jesus Christ and behold his glory the glory of the One and Only, who came from the Father, full of grace and truth 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:1 6) Verses 1 2) �� we lose heart. The difference in pronunciation between this verb and that of the reading �� is minimal and resulted in a scribal variant. Although the meaning of these two verbs is the same, we prefer the primary reading that has the support of leading Greek manuscripts.) �� only here in the New Testament, this indirect middle form of the verb �� means that we renounced such things from ourselves.��22�� The aorist is ingressive.) �� the word means walking in the sense of conducting one s walk of life.) Verses 3 4) �� the periphrastic construction (twice) with the verb to be and the perfect passive participles show duration of an existing state in a simple-fact conditional sentence.) � �7� the preposition with the pronoun in the dative expresses the dative of disadvantage, in the sense of to or for. ��23��) �� because the Greek sentence is convoluted, it is best to interpret this expression as a synonym of those who are perishing (v. 3). The definite article demands that the adjective be understood as a substantive, the unbelievers. ) �0� �x �t �P�� the construction expresses purpose: to prevent the unbelievers from seeing the light of the gospel.��24�� The meaning of the infinitive can be either illumine or see, similar to the verb �� (3:18). The translation see is preferred.) �� Paul does not use the noun �� (light) but rather the action noun that signifies illumination.) Verse 6) A �� the verb to be must be supplied so that the participial phrase A �0�� and the relative pronoun E� can be taken in apposition to one another: God is the one who said and who.& ) 1 1 2 8 0 “tw://bible.?id=1.1.3|AUTODETECT|” �� shall shine. Many translators choose the future tense because of the better reading of the Greek manuscripts. Others adopt the inferior reading �� (let it shine), which is analogous to let there be light 7 1 -1 9 0 “tw://bible.?id=1.1.3|AUTODETECT|” Gen. 1:3) 1 1 -1 9 0 0 ). The Majority Text and Merk (see also the Vulgate), followed by numerous translators, have adopted this reading.) 1 19 2 8 0 0 �� the aorist is ingressive. Like the preceding verb, it is transitive. The object light must be supplied and occurs in the prepositional phrase ��x� �� (for illumination). Hence, it is unneccessary to change the relative pronoun E� to E (with �� as antecedent) to make the verb transitive.��25��) � �� this phrase can be understood figuratively or literally . In view of the context of Moses covering his face, the suggestion of a literal meaning has some legitimacy.��26��) 8�� solid manuscript evidence lends support to this reading; other witnesses omit 8��; and the Western text reverses the order of the two names. The shorter reading, Christ, favored by many translators, does not have the same textual support that the double names enjoy.��27��) ) ) C.

Earthly and Heavenly Dwellings) 4:7 5:10) This segment of Paul s epistle introduces topics that differ from the preceding context and mark a contrast between the body and the soul, between earthly troubles and heavenly glory, and between mortality and immortality.) Paul addresses the church universal, including the Christians in Corinth. He writes about the mortal nature of human beings, which he places over against God s sufficiency. He stresses the power of life through the resurrection of the Lord Jesus, and he notes that Jesus will present all of us in God s presence.) ) 1. Jars of Clay) 4:7 12) 7 And we have this treasure in earthenware pots, so that the extraordinary power may be of God and not out of us. 8 In every way we are afflicted, but we are not hard pressed. We are perplexed, but we are not thoroughly perplexed. 9 We are persecuted, but we are not abandoned. We are struck down, but we are not destroyed. 10 We always carry around in our body the death of Jesus, so that the life of Jesus may be revealed in our body. 11 For always we who are living are delivered to death because of Jesus, so that the life of Jesus may be revealed in our mortal flesh. 12 So death is active in us, but life is active in you.) ) 7.

And we have this treasure in earthenware pots, so that the extraordinary power may be of God and not out of us.) This verse shows double contrast: first, the treasure of gospel light (v. 6) and worthless clay pots; next, God s supernatural power and human weakness. The first clause states a fact that in the second results in achieving purpose.) a. And we have this treasure in earthenware pots. The phrase and we have refers not to Paul only but to everyone who has received and possesses the good news of salvation. This treasure consists of the gospel message that we have received from the Lord Jesus Christ. Paul tells us that this message is a priceless gift that we carry around in earthenware vessels.

He uses an illustration taken from everyday life: clay pots that contained everything from wealth to worthless things, from foods to liquids. Because jars, pots, and vessels were made from clay, they were subject to breakage and, therefore, were inexpensive and discarded in short order.) Jewish rabbis used to say: It is impossible for wine to be kept in gold or silver vessels but in the most inferior of containers, namely, in earthen vessels. Similarly, the words of the Law are kept only in the person who is most humble. ��28�� An analogy is the valuable Dead Sea Scrolls, which were stored for more than two millennia in ordinary clay jars that were decaying while the scrolls remained intact. E. F. F.

Bishop suggests that Paul may have had in mind earthenware lamps of different shapes and sizes. ��29�� Other scholars wish to link earthenware jars to Paul s remark about the triumphal procession in Christ (2:14). Filled with coins, grain, wine, or water, vessels were carried along in offering processions.��30��) Lamps made out of clay spread light in every home and jars filled with various commodities were part of triumphal processions. But if Paul had intended to draw attention to either a lamp or a jar in a procession, he would have been able to express this in appropriate words. For him, the contrast of the incomparable value of the gospel and the cheap, fragile clay jars is important. He emphasizes not so much the fragile pots but their content, namely, the treasure.) 1 1 2 8 0 “tw://bible.?id=45.9.21|AUTODETECT|” Assaulted and battered numerous times, Paul s own body was living proof of its frailty and impending mortality (5:1). For this reason, Paul uses the example of earthenware pottery to illustrate the bodies and minds of humans. He himself calls attention to the potter who fashions vessels for noble and common purposes 7 1 -1 9 0 “tw://bible.?id=45.9.21|AUTODETECT|” Rom. 9:21) 1 1 -1 9 0 “tw://bible.?id=23.29.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.29.16|AUTODETECT|” Isa. 29:16) 1 1 -1 9 0 “tw://bible.?id=24.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.18.6|AUTODETECT|” Jer. 18:6) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ).��31�� And Jesus describes Paul as a chosen vessel unto me, to bear my name before the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 0 , KJV).) 1 1 2 8 0 “tw://bible.?id=1.1.3|AUTODETECT|” b. So that the extraordinary power may be of God and not out of us. We hold the gospel as it were in clay jars to exhibit the phenomenal power of God, so that everyone may see that not we but God is its source. The original text reads: the extraordinary (quality of the) power. ��32�� The Greek perhaps reflects Hebraic syntax that merely says extraordinary power. What is this great power? It is God s word that created light 7 1 -1 9 0 “tw://bible.?id=1.1.3|AUTODETECT|” Gen. 1:3) 1 1 -1 9 0 “tw://bible.?id=2.3.7-2.3.10|AUTODETECT|” ), that led Israel out of Egypt 7 1 -1 9 0 “tw://bible.?id=2.3.7-2.3.10|AUTODETECT|” Exod. 3:7 10) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ), that raised Jesus from the dead 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” ), and that called Paul to be a missionary to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” Acts 26:16 18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” God s power is revealed in human beings who, in the eyes of the world, are of no account. For example, a company of uneducated fishermen follow Jesus and, filled with the Holy Spirit, spread the gospel to the ends of the earth 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” ). Jason and some fellow Christians are dragged before the city officials in Thessalonica and are accused of causing trouble all over the world 7 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” Acts 17:6) 1 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” ). Paul is told that he is unimpressive and lacks oratorical skills (10:10), yet he proclaimed the gospel, founded congregations, strengthened the believers, and composed epistles that have brought the message of salvation to countless multitudes around the globe. Commenting on his physical weakness and Christ s power, Paul affirms that when he is weak, the divine power of Christ is resting on him (12:7 9). The authority of the gospel is not human in origin but has its source in God. For from him and through him and to him are all things 7 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” Rom. 11:36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 8. In every way we are afflicted, but we are not hard pressed. We are perplexed, but we are not thoroughly perplexed. 9. We are persecuted, but we are not abandoned. We are struck down, but we are not destroyed.) 1 1 2 8 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” These verses echo an earlier passage in which Paul describes the hardships he experiences: To this present time, we are hungry, thirsty, poorly clothed, beaten, and homeless. We toil with our own hands; when we are scorned, we bless; when we are persecuted, we endure; when we are slandered, we answer with kind words. We have become like the filth of the world, the offscouring of all things until now 7 1 -1 9 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” I Cor. 4:11 13) 1 1 -1 9 0 0 ). And this is not all, for in four other passages Paul recounts his hardships for the sake of Christ s gospel (1:8 10; 6:4 10; 11:23 27; 12:10).) 1 3 2 8 0 0 Paul continues his discourse by contrasting four sets of dissimilarities in two verses. He describes four adversities that he qualifies with four negative phrases , each of which is followed by a verb.) a. In every way we are afflicted, but we are not hard pressed. I have supplied the noun way, which is versatile, because Paul was afflicted in many ways: physically, mentally, spiritually, and socially. The basic meaning of afflicted is to be in a situation in which one bears the pressures of the surrounding world. But Paul is not dismayed, for he states that he is not driven into a narrow place (6:4).) b.

We are perplexed, but we are not thoroughly perplexed. In Greek Paul writes a play on words that in transliteration is clear in form: aporoumenoi (being perplexed) and exaporoumenoi (being in despair). The second Greek participle is stronger than the first. I have tried to capture the same sounds and meaning in English with perplexed, but not thoroughly perplexed. In fact, when Paul says that he despairs not, he voices an optimism that he earlier lacked. When he described a severe affliction he had endured in the province of Asia, Paul wrote that he despaired even of life (1:8).

That was a single incident and not a continual threat to his life.) 1 1 2 8 0 “tw://bible.?id=5.31.6|AUTODETECT|” c. We are persecuted, but we are not abandoned. Paul portrays himself as a fugitive hunted down by his adversaries, yet at the last moment he is able to escape. Apart from the missionary work and his voyage to Rome, recorded by Luke in Acts, we know little about the frequent suffering Paul bore. But the apostle is not disheartened, for he knows that the Lord never abandons his own. Indeed, God s promise to the Israelites is true: The Lord your God goes with you; he will never leave you nor forsake you 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 “tw://bible.?id=5.31.8|AUTODETECT|” ). Joshua was also told that God would never leave him or forsake him 7 1 -1 9 0 “tw://bible.?id=5.31.8|AUTODETECT|” Deut. 31:8) 1 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” Josh. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” Heb. 13:5) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 d. We are struck down, but we are not destroyed. The meaning of the first verb, a technical term, is plain: as a wrestler throws his opponent to the floor, so Paul is lifted up and thrown down.��33�� Again his confidence is telling, for Paul states that he is not yet passing away.) The list of the eight Greek participles in verses 8 and 9 shows an increasing degree of severity from being afflicted to not being destroyed. All the participles are in the passive voice with the implication that adversaries are the agents. Yet Paul is able to overcome all his trials because he knows that God grants him extraordinany power (v. 7).) 10. We always carry around in our body the death of Jesus, so that the life of Jesus may be revealed in our body.) This verse and the next (v. 11) are both a summary of the preceding passage (vv. 8 9) and an introduction to verse 12. In this section, Paul speaks of the death of Jesus that is at work in himself and his associates and the life of Jesus that is at work in the Corinthians.) 1 1 2 8 0 “tw://bible.?id=45.4.19|AUTODETECT|” a. We always carry around in our body the death of Jesus. Two key words in this clause are death and carry around. Paul chooses not the common word for death (thanatos, vv. 11, 12) but a word that describes the entire process of death 7 1 -1 9 0 “tw://bible.?id=45.4.19|AUTODETECT|” Rom. 4:19) 1 1 -1 9 0 0 ). This latter word describes the mortification of the body; the final process of weakening, dying, and decomposition.) 1 1 2 8 0 0 What stage of Jesus death does Paul have in mind? Is Paul restrictive by looking at one aspect of death or is he inclusive by considering the whole process of Jesus dying and death? Concludes John T. Fitzgerald, It seems preferable not to restrict the meaning of nekrMsis to either the dying of Jesus or his death. NekrMsis is likely intended to include both. ��34�� The name Jesus calls attention to his life and death on earth. Paul wishes to stress not the entire span of Jesus earthly life but his suffering and death.) 1 1 2 8 0 “tw://bible.?id=45.8.17|AUTODETECT|” Paul and his co-workers experience Jesus suffering and death in their body. More than once Paul mentions the sufferings of Christ in relation to himself 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 “tw://bible.?id=46.15.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.31|AUTODETECT|” I Cor. 15:31) 1 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” II Cor. 1:5) 1 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” 4:16) 1 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” 13:4) 1 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 1 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 1 1 -1 9 0 0 ). Therefore, in a sense there is some similarity between the suffering of Jesus and that of the apostles, for Paul himself could testify to physical suffering for the sake of Jesus. Though the difference between Jesus suffering and that of Paul is profound, it is irrelevant in this context. Paul now makes known that he carries around in his body Jesus suffering and death.) 1 1 2 8 0 “tw://bible.?id=41.6.55|AUTODETECT|” The second key word, to carry around, occurs only three times in the Greek New Testament 7 1 -1 9 0 “tw://bible.?id=41.6.55|AUTODETECT|” Mark 6:55) 1 1 -1 9 0 “tw://bible.?id=47.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.10|AUTODETECT|” II Cor. 4:10) 1 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” Eph. 4:14) 1 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.24|AUTODETECT|” ). What is the significance of this key word? It hardly means that Paul is a pallbearer who carried the body of Jesus to the tomb. No, he means that he always, in season and out of season, proclaims Jesus death. At the same time, Paul demonstrates his willingness to suffer physically for his Lord. The apostle s scars were convincing proof of his suffering. To illustrate, in Philippi the magistrates ordered that Paul and Silas be beaten with rods and placed in prison 7 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.24|AUTODETECT|” Acts 16:22 24) 1 1 -1 9 0 0 ). These two missionaries endured unspeakable physical pain to show the people their willingness to suffer for the cause of Jesus Christ.) 1 2 2 8 0 0 b. So that the life of Jesus may be revealed in our body. The lives of Stephen and James of Zebedee were cut short for preaching the good news, but Paul s life was repeatedly spared.��35�� Imminent death was Paul s constant companion, but so was the life of Jesus that God revealed in the apostle. The resurrected Lord strengthened Paul by constantly renewing his life.) Notice that Paul writes the single name Jesus four times in this verse and the next. He sequentially speaks of Jesus death, life, cause, and life. The singular use of Jesus name in this chapter (see also vv. 5 and 14) shows that the relationship between Paul and Jesus was intimate.

The sufferings Jesus had endured were now part of Paul s own life. As James Denney put it graphically, for Paul even to name His human name was consolation. ��36��) 1 1 2 8 0 “tw://bible.?id=48.6.17|AUTODETECT|” Appointed as apostle to the Gentiles, Paul is the forerunner of countless servants of Christ. As such he frequently endured severe bodily harm. He knew that others, too, underwent and would suffer persecution and affliction. But Paul speaks primarily of his own suffering, as is evident from the word body, which occurs twice in the singular. Similarly, he writes that he bears in his body the marks of Jesus 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 1 1 -1 9 0 0 ).��37��) 1 8 2 8 0 0 11.For always we who are living are delivered to death because of Jesus, so that the life of Jesus may be revealed in our mortal flesh.12. So death is active in us, but life is active in you.) The parallelism in verses 10 12 is obvious and reveals Paul s Semitic background. With some slight modifications, I list the clauses in sequence to depict contrast, repetition, rhythm, and paradox.) We always carry around in our body the death of Jesus) that there be revealed in our body the life of Jesus.) For we always live and endure death because of Jesus) so there be shown in our mortal body the life of Jesus.) Death is active in us) life is active in you.) 1 1 2 8 0 “tw://bible.?id=45.8.36|AUTODETECT|” Even though we live, says Paul, our life is always dedicated to the cause of Jesus Christ. During Paul s earthly life, the danger of death was always present. 7 1 -1 9 0 “tw://bible.?id=45.8.36|AUTODETECT|” Rom. 8:36) 1 1 -1 9 0 0 ). Danger constantly surrounded him and came from many sources and various people (see 11:26).) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” The translation of the main verb is given in the passive voice: we are delivered to death. But there is a sense that this verb can also be understood as middle: we deliver ourselves to death in the sense of doing so willingly for the sake of Jesus. As Jesus delivered himself up for Paul 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” Eph. 5:2) 1 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ), so Paul is willing to suffer for him in thankfulness.��38��) 1 1 2 8 0 “tw://bible.?id=52.4.14|AUTODETECT|” Instead of the word body, Paul writes the phrase in our mortal flesh. The concepts are synonymous, yet the difference focuses on the transitory characteristic of human flesh, especially when it is qualified with the adjective mortal. That word immediately calls to mind the image of death and decay. In this perishable condition of his own people, Jesus reveals the reality of his resurrected life. And believers everywhere testify to the fact that he is not dead but lives within their hearts. Throughout our earthly lives, Jesus makes his living presence known and gives us the assurance that as he was raised from the dead so we shall be raised 7 1 -1 9 0 “tw://bible.?id=52.4.14|AUTODETECT|” I Thess. 4:14) 1 1 -1 9 0 “tw://bible.?id=46.15.44|AUTODETECT|” ). However, we do not have to wait until we die before the life of Jesus is revealed in our body 7 1 -1 9 0 “tw://bible.?id=46.15.44|AUTODETECT|” I Cor. 15:44) 1 1 -1 9 0 0 ).��39�� Paul explicitly says that Jesus life is revealed in our mortal flesh now.) 1 2 2 8 0 0 In Paul s physical weakness, God perfected Jesus power, with the result that Paul took delight in his weakness and dependence on that power (12:9, 10). Perhaps the distinction can be made that Paul in this earthly life lived in Christ, and in the life hereafter he would live with Christ.��40��) Paul now concludes this particular paragraph by saying, So death is active in us, but life is active in you. He sums up his discussion on the life and death of Jesus in the mortal body of human beings. Throughout his discussion he has spoken of himself and his colleagues but never about the recipients of his letter. This leads to the question why in the concluding statement Paul distinguishes between the first person plural we and the second person plural you on matters of death and life.) 1 1 2 8 0 “tw://bible.?id=44.16.22-44.16.40|AUTODETECT|” When Paul and Silas were beaten with rods in Philippi, they suffered for the local believers. When the next day the Roman authorities heard that Paul and Silas were Roman citizens and thus enjoyed immunity, the local magistrates were afraid and did not dare to attack or hinder the Christians in Philippi 7 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.40|AUTODETECT|” Acts 16:22 40) 1 1 -1 9 0 0 ). Paul and Silas had placed their lives on the line by facing death, so that the believers could live.) 1 1 2 8 0 “tw://bible.?id=52.2.14-52.2.15|AUTODETECT|” The sufferings that brought Paul often to the brink of death were for the benefit of Christ s people (v. 15). Paul willingly confronted death to promote the spiritual life of his fellow believers. As Christ s servant he suffered so that the Corinthians might have life. In addition, Paul displayed his willingness to encounter death in true imitation of the Lord Jesus Christ. This does not mean, however, that the Corinthians would not have to suffer and even die for Jesus 7 1 -1 9 0 “tw://bible.?id=52.2.14-52.2.15|AUTODETECT|” I Thess. 2:14 15) 1 1 -1 9 0 0 ). Numerous believers throughout the world daily experience severe persecution for the sake of Christ. Many fulfill the proverbial saying: The blood of martyrs is the seed of the church. ) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:8 12) Verses 8 9) �� P� the negative particle for participles is ��, but in a number of instances writers use �P instead.��41�� In these two verses, the use of the negative �P is expected because of the contrast in the four sets of participles. The usual negative employed to denote contrast with �� (or ��) is �P. ��42��) Verse 10) �� 8�� instead of the more common noun �� (death), Paul uses a noun that expresses action, the putting to death of Jesus. The genitive case of 8�� is objective, for it specifies what death has done to Jesus body.) Verse 12) e�� this particle followed by the verb to be active in the indicative is inferential and is translated and so. ��43��) ) 2. Resurrection) 4:13 15) 13 Because we have the same spirit of faith that corresponds to the one of whom it is written, I believed, therefore I have spoken, we too believe and therefore we speak. 14 We know that he who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence. 15 For all these things happen on account of you so that grace that is multiplying through more and more people may increase thanksgiving to the glory of God.) ) One of the themes featured in the last few verses of this chapter is that of the resurrection of Jesus and the believers. This theme is buttressed by a discussion of two virtues: faith is the essential trust of Christians not to be discouraged; and hope is their sure expectation of a state of eternal glory. God s people know both the brevity of this earthly life and the certainty of eternal life with their Lord.) 13.

Because we have the same spirit of faith that corresponds to the one of whom it is written, I believed, therefore I have spoken, we too believe and therefore we speak. 14. We know that he who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence.) The main sentence of verse 13, apart from the subordinate clauses, consists of three verbs. The first one, we have, justifies the presence of the next two, we believe and we speak. All three are in the present tense to portray the continual activity of Christians.) 1 1 2 8 0 “tw://bible.?id=19.116.10|AUTODETECT|” With the first verb, Paul states that we have an enduring possession: faith. But what message does he convey with the phrase the same spirit of faith? Paul has not spoken at all about faith in the preceding chapters. He is not looking back but forward and has in mind a passage from one of the Psalms 7 1 -1 9 0 “tw://bible.?id=19.116.10|AUTODETECT|” Ps. 116:10) 1 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” ; LXX, ) 7 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” Ps. 115:1) 1 1 -1 9 0 0 ), where the psalmist remarks that because of faith he has spoken. The Old Testament saint has more to say than what Paul quotes here. The Septuagint text, which Paul follows, reads: I believed; therefore I said, I am greatly afflicted. ��44�� The psalmist realized his utter dependence on God for delivering him from death. He sings praises of thanksgiving for being delivered and walking in the land of the living. Facing death, he voiced a prayer for deliverance and God, in answer to the psalmist s faith, responded favorably.) 1 1 2 8 0 “tw://bible.?id=19.116.0|AUTODETECT|” Why does Paul take this Scripture passage and apply it to his discourse? Jewish rabbis never took note of this text.��45�� Apart from this quotation, the New Testament has only two allusions to ) 7 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” Psalms 116) 1 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” Acts 2:24) 1 1 -1 9 0 “tw://bible.?id=45.3.4|AUTODETECT|” , and v. 11 in ) 7 1 -1 9 0 “tw://bible.?id=45.3.4|AUTODETECT|” Rom. 3:4) 1 1 -1 9 0 “tw://bible.?id=52.2.2|AUTODETECT|” ). The reason for the quotation is that Paul identifies completely with the psalmist. He meditates on the thoughts on life and death expressed in this psalm. Both he and the psalmist have the same spirit of faith in God. Even though Paul is repeatedly delivered to death, his faith in God is strong and allows him to communicate Christ s gospel 7 1 -1 9 0 “tw://bible.?id=52.2.2|AUTODETECT|” I Thess. 2:2) 1 1 -1 9 0 0 ). He can say with the psalmist, I believed, therefore I have spoken, for Paul s afflictions are similar. Paul s speaking encompasses Jesus life, death, and resurrection, as the general context indicates.��46��) 1 1 2 8 0 “tw://bible.?id=45.10.9-45.10.10|AUTODETECT|” Thus, Paul writes, we too believe and therefore we speak. Elsewhere he pointedly observes that we believe with our hearts and confess with our mouths that Jesus is Lord, whom God raised from the dead 7 1 -1 9 0 “tw://bible.?id=45.10.9-45.10.10|AUTODETECT|” Rom. 10:9 10) 1 1 -1 9 0 0 ). Our internal faith comes to expression in our external testimony. By obediently confessing Christ s gospel (9:13), we give evidence of our faith and testify that we belong to God s family.) 1 1 2 8 0 “tw://bible.?id=45.6.4|AUTODETECT|” In the Greek New Testament, verses 13 and 14 form one text. This means that the act of believing and speaking is based on the knowledge of both Jesus resurrection and our future resurrection. Hence, Paul writes: We know that he who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence. Paul s letters frequently reveal the tenet of Christ s resurrection 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” Rom. 6:4) 1 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” 8:11) 1 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” I Cor. 6:14) 1 1 -1 9 0 “tw://bible.?id=46.15.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.15|AUTODETECT|” 15:15) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” Eph. 2:6) 1 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 1 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” Col. 2:12) 1 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 0 ). For Paul, that doctrine was the center of his proclamation.��47��) 1 1 2 8 0 0 During his ministry in Corinth, Paul taught the people many scriptural doctrines, especially the teaching on the resurrection. The verb to know (v. 14) reminds the readers of Paul s earlier lessons and those of other teachers. For instance, in I Corinthians he poses the rhetorical question Do you not know? ten times and expects a positive answer (3:16; 5:6; 6:2, 3, 9, 15, 16, 19; 9:13, 24). That is, the Corinthians had been well trained in biblical truths, but periodically they needed a reminder.) 1 1 2 8 0 “tw://bible.?id=46.6.14|AUTODETECT|” Paul reassures the Corinthians that God, who raised Jesus, will also raise them from the dead with Jesus. Does the pronoun us in the clause he will raise us with Jesus refer to the Corinthians and all believers or to Paul alone? Jerome Murphy-O Connor asserts that the pronoun us refers only to Paul. He depicts Paul s pending arrival at Corinth, during his third visit, as a figurative resurrection.��48�� It is difficult to imagine that the Corinthians, who earlier were told that God would raise them from the dead 7 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” I Cor. 6:14) 1 1 -1 9 0 0 ), would now understand Paul to be speaking figuratively about his visit as a resurrection for him alone.) 1 1 2 8 0 “tw://bible.?id=46.15.20|AUTODETECT|” Paul inserts the phrase with Jesus, which means not that Jesus was raised again, but that Jesus as the firstfruits of all his people guarantees their resurrection 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 “tw://bible.?id=46.15.51-46.15.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.51-46.15.53|AUTODETECT|” 51 53) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” ). Jesus will secure the glorious state of all believers and be with them in God s presence 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” Col. 1:22) 1 1 -1 9 0 “tw://bible.?id=65.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.24|AUTODETECT|” Jude 24) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ). There they appear before God with Jesus as their advocate 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=58.2.11-58.2.12|AUTODETECT|” ), brother 7 1 -1 9 0 “tw://bible.?id=58.2.11-58.2.12|AUTODETECT|” Heb. 2:11 12) 1 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” ), and friend 7 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” John 15:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.7.9-66.7.10|AUTODETECT|” One last remark on verse 14. The words with you in the clause [God will] place us with you allude to Paul and his co-workers, who will appear together with all their converts, both Jews and Gentiles, before God. Paul looks forward to the consummation of the age and the prospect of identifying with the multitude, that no one can number, before God s throne 7 1 -1 9 0 “tw://bible.?id=66.7.9-66.7.10|AUTODETECT|” Rev. 7:9 10) 1 1 -1 9 0 0 ).��49��) 1 10 2 8 0 0 15. For all these things happen on account of you so that grace that is multiplying through more and more people may increase thanksgiving to the glory of God.) a. Translation. The grammar of the Greek text is awkward in the second and third parts of this verse. It gives rise to varied translations that present different ways of expressing the meaning of the text, as these three examples show:) ) That the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God (NASB).) That as grace spreads, so, to the glory of God, thanksgiving may also overflow among more and more people (NJB).) And as God s grace reaches more and more people, they will offer to the glory of God more prayers of thanksgiving (GNB).��50��) The grammatical difficulties lie in the sequence of the words and in the functions of the verbs (intransitive or transitive). Also, the verse has three different terms that express expansion: more, increase, and abound. ) The grammar also raises other questions.

First, should translators supply the word people or numbers with the adjective more?��51�� Next, should more and more people be taken with the word grace or with the noun thanksgiving? Third, should the verb increase be with or without the direct object prayers of thanksgiving? These questions are discussed in the interpretation of the text.) b. Interpretation. For all these things happen on account of you. As the spiritual father of the Corinthians, Paul is vitally interested in them.

For this reason, he expends himself completely in their service. For them he suffers agony, endures afflictions, and imperils his life. With them he rejoices in the gospel, boasts in divine comfort, and experiences transformation in the image of Christ. Paul omits nothing from his ministry to serve the people in Corinth. In respect to his relationship as apostle to the Corinthian congregation, he states that without exception all these things take place because of them.) So that grace that is multiplying through more and more people may increase thanksgiving. The key word grace refers to God, who grants undeserved love to mankind through Christ s gospel and Paul s ministry.��52��) 1 1 2 8 0 “tw://bible.?id=60.1.2|AUTODETECT|” The multiplication of grace is a feature that occurs in the greeting of Peter s epistles: Grace unto you, and peace, be multiplied 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” II Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=65.1.2|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=65.1.2|AUTODETECT|” Jude 2) 1 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” , KJV). The Greek verb plthunein (to multiply) in these epistles differs from the Greek verb pleonazein (to multiply) in Paul s text, but the concept is the same. God multiplies his grace when more and more people become its recipients. In other words, when the gospel enters the hearts and lives of an ever-increasing number of people, God s grace abounds. These people are fellow believers who reach out and lead unbelievers to Christ. And as a result, all believers now live to please God and express their thanks to him. Together these masses sing praises of thanksgiving to God 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” 7:9) 1 1 -1 9 0 0 ). In his paraphrase, Eugene H. Peterson gives this summary: More and more grace, more and more people, more and more praise! ��53��) 1 2 2 8 0 0 Because the word order in the Greek follows logically, it induces the reader to take the direct object, thanksgiving, not with the verb to multiply (or spread/reach) but with the verb to increase. The subject of this verb is the key word grace,��54�� and the phrase through more and more people comes after the verb form multiplying.) An alternate version is, that grace may multiply thanksgiving & and increase to the glory of God. But this translation fails to win approval because it leaves the verb to increase without a direct object. In short, we reject this version because of the word order and the flow of the sentence.) 1 1 2 8 0 “tw://bible.?id=45.15.6|AUTODETECT|” To the glory of God. The chief purpose of every believer is to glorify God, and to enjoy him forever, according to the Westminster Shorter Catechism of 1647. Paul teaches this doctrine in several of his epistles 7 1 -1 9 0 “tw://bible.?id=45.15.6|AUTODETECT|” Rom. 15:6) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” I Cor. 10:31) 1 1 -1 9 0 “tw://bible.?id=50.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.11|AUTODETECT|” Phil. 1:11) 1 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” 2:11) 1 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” I Tim. 1:11) 1 1 -1 9 0 0 ).��55�� Both the Scriptures and God s people throughout the centuries echo the same message: to God be the glory. And that message is at the end of verse 15 for purposes of emphasis.) 1 2 2 8 0 0 ) Doctrinal Considerations in 4:13 15) 1 1 2 8 0 “tw://bible.?id=5.30.14|AUTODETECT|” Steeped in the knowledge of both the Old Testament Scriptures and Jesus resurrection, Paul had but one mission: proclaiming the Word of God fulfilled in Jesus Christ to extend the church. The message of salvation could never stay hidden in Paul s heart, for he was compelled to preach the doctrine of Jesus resurrection to both Jews and Gentiles. Quoting ) 7 1 -1 9 0 “tw://bible.?id=5.30.14|AUTODETECT|” Deuteronomy 30:14) 1 1 -1 9 0 “tw://bible.?id=45.10.8|AUTODETECT|” , Paul wrote: The word is near you; it is in your mouth, and in your heart 7 1 -1 9 0 “tw://bible.?id=45.10.8|AUTODETECT|” Rom. 10:8) 1 1 -1 9 0 “tw://bible.?id=44.13.25-44.13.37|AUTODETECT|” ). When Paul spoke about the resurrection before the Pisidian Antioch audience of Jews and God-fearers, he stated that Jesus had risen from the dead and fulfilled the words of the Scriptures 7 1 -1 9 0 “tw://bible.?id=44.13.25-44.13.37|AUTODETECT|” Acts 13:25 37) 1 1 -1 9 0 “tw://bible.?id=44.17.29-44.17.31|AUTODETECT|” . When he addressed the philosophers at the Areopagus in Athens, he mentioned creation, repentance, and the resurrection of the body 7 1 -1 9 0 “tw://bible.?id=44.17.29-44.17.31|AUTODETECT|” Acts 17:29 31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” Wherever Paul preached, he expected his followers to echo the gospel message 7 1 -1 9 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” I Thess. 1:6 8) 1 1 -1 9 0 0 ). When they believed, they also had to speak, with the result that more and more people turned to the Lord. All these believers were recipients of God s grace and joined the innumerable multitude of all those who express thanks to the glory of God.) 1 5 2 8 0 0 God expects every believer to be a witness of Christ s resurrection and to lead the uncoverted to the Lord. Believers must tell the good news of salvation to everyone who is willing and ready to listen. Hence every Christian must say with Paul: I believed, therefore I have spoken. ) ) Greek Words, Phrases, and Constructions in 4:13 15) Verses 13 14) �� first in the sentence for emphasis, this participle denotes cause and depends on the main verb ��.) 1 1 2 8 0 “tw://bible.?id=45.8.15|AUTODETECT|” �x �P�x �� the same spirit. Most translations have the word spirit with a general meaning. The terminology the spirit of is rather common in the New Testament: the spirit of adoption, of wisdom, of grace, and of glory 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” Rom. 8:15) 1 1 -1 9 0 “tw://bible.?id=49.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.17|AUTODETECT|” Eph. 1:17) 1 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” Heb. 10:29) 1 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” I Peter 4:14) 1 1 -1 9 0 0 respectively).��56��) 1 1 2 8 0 0 �0�� this perfect participle depends on the preceding verb ��, occurs at the same time, and is causal.) 1 1 2 8 0 “tw://bible.?id=45.8.11|AUTODETECT|” �� Lord. The manuscript support is divided on the reading the Lord Jesus or Jesus. The reading of ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” Romans 8:11) 1 1 -1 9 0 0 may have influenced the shorter reading of the text. Conversely, the rule that the shorter text is more likely to be correct should not be dismissed.) 1 13 2 8 0 0 Verse 15) �p �� the use of the definite article with the adjective describes the totality of Paul s experience and effort.) �� and �P�� the English language cannot reproduce the Greek play on words (see 1:11). It only has grace and thanksgiving. The Spanish translation, however, is able to approach the wordplay: la gracia & la acci�n de gracias. ) �� the aorist participle is both active and ingressive: is multiplying. ) ) 3. Outward and Inward) 4:16 18) 16 Therefore, we do not lose heart. But though our outer self is being destroyed, our inner self is being renewed day by day. 17 For our affliction, which is temporary and trifling, is working in us an eternal fullness of glory that exceeds all limits, 18 because we do not look at the things that are seen but at the things that are not seen. For the things that are seen are for the moment, but the things that are not seen are eternal.) ) How to divide Paul s discourse is a matter that varies from scholar to scholar.

One is of the opinion that 4:7 5:10 forms a unit on suffering and glory, of which verses 16 18 are a constitutive part. Another thinks that verses 16 18 are the introductory part of Paul s discussion on faith (4:16 5:10). And still another believes that one of the most important eschatological passages of the New Testament begins at 4:16b and ends at 5:10.��57�� In view of Paul s conclusive therefore, I am inclined to see verses 16 18 as a bridge between his reflection on the resurrection from the dead and his discussion on our dwelling either in an earthly tent or with the Lord (5:1 10).) 16. Therefore, we do not lose heart. But though our outer self is being destroyed, our inner self is being renewed day by day.) a. Therefore.

The adverb therefore indicates that Paul now concludes his discourse on the doctrine of the resurrection. He reflects on the pain and the afflictions he has endured already because of the gospel. He should have capitulated long ago. Instead Paul displays a resilience that he derives from God s power (v. 7) residing within him and that he devotes to God s glory (v. 15).) b. We do not lose heart. These words are not mere empty words spoken to encourage others while Paul himself is despondent (compare 1:8).

Nothing could be further from the truth. The apostle has repeatedly demonstrated his resilience, as two examples taken from Paul s life will demonstrate.) 1 1 2 8 0 “tw://bible.?id=44.16.22-44.16.25|AUTODETECT|” First, he was beaten with rods, thrown into prison, with his legs in the stocks; yet he was praying and singing hymns in the middle of the night 7 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.25|AUTODETECT|” Acts 16:22 25) 1 1 -1 9 0 “tw://bible.?id=44.27.20-44.27.26|AUTODETECT|” ). Next, when the raging storm caused the people aboard ship to give up all hope, Paul told them to be courageous. He predicted that they would run aground on an island but everyone would be rescued 7 1 -1 9 0 “tw://bible.?id=44.27.20-44.27.26|AUTODETECT|” Acts 27:20 26) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Once again, Paul states that he does not lose heart (see v. 1). Although his body is weakened because of the suffering he had to endure, his spirit is sincere, strong, and buoyant. Not his physical comfort but his burning zeal for the Lord is all-important.) c. But though our outer self is being destroyed, our inner self is being renewed day by day. Is Paul adapting his discourse to Greek philosophy, which considered the human body transitory but the soul immortal? Hardly, for the context proves that Paul teaches the tenet of the resurrection from the dead (v. 14).

This doctrine was repudiated by Greek and Roman philosophers.) With his Hebraic background, Paul has a biblical view of human beings. He sees them as complete units, for body and soul belong together:) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” The Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. [) 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The expression living being does not mean a body and a soul, but refers to a unit. The Jews always considered body and soul to be an entity and used each term to refer to the totality of a human being.��58�� The separation of body and soul by death is unnatural and contrary to God s original intention.) 1 1 2 8 0 “tw://bible.?id=49.4.22|AUTODETECT|” If verse 16 serves as a bridge between Paul s discussion about resurrection and his reflection on our present and future bodies, we notice at least three features. First, Paul addresses not only himself and his co-workers but all believers. Next, the outer being, in relation to the inner self, refers to the body as an entity. Third, the outer self and the inner self have a deeper meaning in the sense of the old self 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ) and the new self 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 ). The word choice Paul uses in the verses with cross references is remarkably similar. He writes:) 1 1 2 8 0 0 our outer self is being destroyed and) 1 1 2 8 0 “tw://bible.?id=49.4.22|AUTODETECT|” the old self, which is being corrupted 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 0 ),) 1 1 2 8 0 0 our inner self is being renewed and) 1 1 2 8 0 “tw://bible.?id=51.3.10|AUTODETECT|” the new self, which is being renewed 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 ).��59��) 1 1 2 8 0 0 The two terms that Paul employs are comprehensive and all-inclusive. They embrace everything that pertains to the human existence of every believer. The outer self is exposed to temptations, dangers, and decay, while the inner self is renewed through day by day communion with Christ and is strengthened by the Holy Spirit.��60�� This process of renewal has its beginning in regeneration and is complete at the consummation.) 1 1 2 8 0 “tw://bible.?id=45.6.6|AUTODETECT|” For Paul, conversion on the road to Damascus marked the beginning of his new self 7 1 -1 9 0 “tw://bible.?id=45.6.6|AUTODETECT|” Rom. 6:6) 1 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” 7:22) 1 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” Eph. 3:16) 1 1 -1 9 0 0 ). He experienced daily progress in his new life. He was made stronger to trust God, proclaim the gospel, and oppose his adversaries. Even though his body often endured piercing pain and physical abuse, his inner self triumphed through Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=49.4.24|AUTODETECT|” This passage relates not only to Paul and his associates but also to every believer. Created in God s image, the new self is progressively transformed by the principles of spiritual knowledge, true righteousness, and singular holiness 7 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” Eph. 4:24) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 17. For our affliction, which is temporary and trifling, is working in us an eternal fullness of glory that exceeds all limits, 18. because we do not look at the things that are seen but at the things that are not seen. For the things that are seen are for the moment, but the things that are not seen are eternal.) 1 1 2 8 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” a. For our affliction, which is temporary and trifling. Paul is not minimizing his hardships, as is evident from the many times he lists his sufferings 7 1 -1 9 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” I Cor. 4:11 13) 1 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.10|AUTODETECT|” II Cor. 1:8 10) 1 1 -1 9 0 “tw://bible.?id=47.4.8-47.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.8-47.4.9|AUTODETECT|” 4:8 9) 1 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” 6:4 10) 1 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.27|AUTODETECT|” 11:23 27) 1 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” 12:10) 1 1 -1 9 0 0 ). Of all Christians, he had his share of afflictions for the sake of Christ and the gospel. However, he is not thinking of himself alone, because his statement is applicable to every believer throughout the centuries.) 1 1 2 8 0 “tw://bible.?id=60.1.6|AUTODETECT|” The term temporary does not relate to a brief duration. By looking at time from the perspective of eternity, Paul considers the duration of our earthly suffering but a fleeting moment 7 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” I Peter 1:6) 1 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” 5:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.14.19|AUTODETECT|” Paul does not say our light affliction but our affliction is & trifling. He wants to emphasize that any hardship, whatever it may be, is a trifling thing.��61�� It seems incongruous that the apostle who endured being stoned by the Jews in Lystra 7 1 -1 9 0 “tw://bible.?id=44.14.19|AUTODETECT|” Acts 14:19) 1 1 -1 9 0 0 ) contends that this affliction was an insignificant experience. But let us not lose sight of the point Paul is making: he contrasts) 1 3 2 8 0 0 the temporary and the eternal) the trifling and the weighty) affliction and glory.) 1 1 2 8 0 “tw://bible.?id=44.14.22|AUTODETECT|” b. [Our affliction] is working in us an eternal fullness of glory that exceeds all limits. Every word in this sentence is significant. To begin, the verb is in the present tense to indicate continued action. We cannot say that affliction by itself merits glory, for then every believer would greatly desire and even seek hardship. Not believers but God allows affliction to enter their lives and through it God produces eternal glory for them.��62�� As Paul and Barnabas told the Christians in Asia Minor, We must go through many hardships to enter the kingdom of God 7 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” Acts 14:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.18.20|AUTODETECT|” Next, the literal translation weight of glory is the reading in most versions. Some have variations, including glory that far outweighs (NIV), load of glory (Cassirer), and solid glory (Moffatt). Back of the Greek text lies a play on words in a Hebrew idiom, for the Hebrew noun kbd means both weight and glory 7 1 -1 9 0 “tw://bible.?id=1.18.20|AUTODETECT|” Gen. 18:20) 1 1 -1 9 0 “tw://bible.?id=18.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.6.3|AUTODETECT|” Job 6:3) 1 1 -1 9 0 “tw://bible.?id=19.21.5|AUTODETECT|” ). However, if we translate a Hebrew idiom via the Greek into English, we fail to convey the meaning of the text. The Greek word baros denotes both weight and fullness; this second option, fullness, fits the context: an everlasting fullness of glory. ��63�� The idiom itself signifies a great degree of glory (see NCV), which the Syriac Peshitta renders great glory. And for a last observation, the descriptive adjective great appears in the clause God s glory is great 7 1 -1 9 0 “tw://bible.?id=19.21.5|AUTODETECT|” Pss. 21:5) 1 1 -1 9 0 “tw://bible.?id=19.138.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.138.5|AUTODETECT|” 138:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In verse 17, Paul displays Hebrew idioms. The first one, weight of glory, and the second, exceeds all limits, should be interpreted not literally but in accordance with the sense they convey. That is, the glory that is ours is so great that it is immeasurable.) 1 1 2 8 0 “tw://bible.?id=45.8.18|AUTODETECT|” Should the phrase exceeds all limits be connected with either weight or eternal ? It can even be taken with the verb to work.��64�� This particular idiom ought not to be connected with only one word but rather should be interpreted as a qualifier of the entire sentence. It describes for us heavenly glory that is indescribable and beyond measure 7 1 -1 9 0 “tw://bible.?id=45.8.18|AUTODETECT|” Rom. 8:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. Because we do not look at the things that are seen but at the things that are not seen. This sentence describes the cause for the preceding thought about affliction that is temporary and trifling. Paul says that when we focus our attention on things invisible, we minimize hardships and maximize eternal glory.) 1 1 2 8 0 “tw://bible.?id=51.3.1-51.3.2|AUTODETECT|” Paul realizes that Christians often endure painful experiences and ask God the perennial question: Why they are the ones who suffer? He observes that they are not concentrating on the earthly things that they daily see, but instead they are looking heavenward 7 1 -1 9 0 “tw://bible.?id=51.3.1-51.3.2|AUTODETECT|” Col. 3:1 2) 1 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” ). They are paying attention to the things that are invisible. Paul differentiates not the material from the spiritual but the earthly from the heavenly and the temporal from the eternal things. Thus, he gives the readers some pastoral advice that also appears elsewhere 7 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” Rom. 8:24) 1 1 -1 9 0 “tw://bible.?id=58.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.1|AUTODETECT|” Heb. 11:1) 1 1 -1 9 0 “tw://bible.?id=58.11.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.11.13|AUTODETECT|” d. For the things that are seen are for the moment, but the things that are not seen are eternal. In relation to eternity time is but a moment. Similarly, earthly treasures are unstable, but heavenly possessions last forever. Therefore, the inner self that is daily being renewed does not lose heart but looks at life from God s point of view. The invisible things are those that we appropriate by faith in God. We identify with the heroes of faith who saw these things and welcomed them from a distance 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ). And we keep our eyes fixed on Jesus the author and perfecter of our faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:16 17) �� 0 �� this combination introduces a concessive clause with the word although.��65��) !�� v !�� here is a translated Hebrew idiom signifying day by day. ) �x �� note that this adjective preceded by a definite article actually is the subject of the verb �� (produces).) !�� some textual witnesses omit this pronoun, but it is easier to explain its omission than its insertion. The nearness of !�� probably caused the deletion of the pronoun.) Summary of Chapter 4) The division of the chapters in this epistle is arbitrary at places. As is evident from the content of the first six verses, they are part of the discourse Paul developed in chapter 3. The vocabulary repeats that of the preceding chapter, yet in these six verses he inserts teaching that touches on the light of the gospel.) Paul s openness in presenting the gospel is characterized by a manner that is above reproach. His veracity diverges radically from that of his opponents. He portrays his adversaries as secretive people who live shameful lives and, as deceivers, distort God s truth.

Yet he admits that his presentation of the gospel is veiled for some people: only for those who are perishing because Satan has blinded their minds. Thus they cannot see the light of the gospel. God makes his light to shine in the hearts of his people so that they may see his glory in Christ.) In the next segment, Paul contrasts body and soul, hardships and glory, death and life. He mentions human frailty and God s sufficiency, Jesus life and Jesus death, and the willingness of Paul and his co-workers to put their lives on the line for the church.) 1 1 2 8 0 “tw://bible.?id=19.116.0|AUTODETECT|” The apostle shows a spiritual kinship with the psalmist who composed ) 7 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” Psalms 116) 1 1 -1 9 0 0 . The characteristics of both faith and courage to speak are common to the psalmist and Paul. The apostle freely speaks about Jesus resurrection, for it is basic to Paul s faith. Paul notes that the message he proclaims grants the gift of the resurrection to all who believe the gospel. He expects that an ever-increasing number of people will be recipients of God s grace, so that together with the saints they will express thanks to God.) 1 11 2 8 0 0 Paul reflects on the frailty of his human body and the daily renewal of his inner self. He rejoices in the incomparable glory that outshines the earthly afflictions that are momentary and trifling. He comments on the spiritual exercise of looking not at the visible but at the invisible things, not at temporal but at eternal possessions.) 1 Seyoon Kim, The Origin of Paul s Gospel (T�bingen: Mohr; Grand Rapids: Eerdmans, 1982); R. C. H. Lenski, The Interpretation of St.

Paul s First and Second Epistle to the Corinthians (Columbus: Wartburg, 1946), p. 952; F. F. Bruce, I and II Corinthians, New Century Bible (London: Oliphants, 1971), p. 194.) 2 Ernst Achilles, NIDNTT, 1:563; Walter Grundmann, TDNT 3:486.) NJB New Jerusalem Bible) NIV New International Version) NKJV New King James Version) NASB New American Standard Bible) NRSV New Revised Standard Version) REB Revised English Bible) SEB The Simple English Bible) Cassirer A New Testament Translation, E. Cassirer) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” 3 J.-F. Collange, �nigmes de la deuxi�me �p�tre de Paul aux Corinthiens: �tude ex�g�tique de ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” II Cor. 2:14 7:4) 1 1 -1 9 0 0 , SNTSMS 18 (New York and Cambridge: Cambridge University Press, 1972), p. 128.) 1 1 2 8 0 “tw://bible.?id=46.12.7|AUTODETECT|” 4 Paul writes the Greek verb phaneroM (I reveal) nine times (2:14; 3:3; 4:10, 11; 5:10, 11 [twice]; 7:12; 11:6) and the noun phanerMsis (disclosure) once 7 1 -1 9 0 “tw://bible.?id=46.12.7|AUTODETECT|” I Cor. 12:7) 1 1 -1 9 0 0 ). Paul-Gerd M�ller, EDNT, 3:413; see Dieter Georgi, The Opponents of Paul in Second Corinthians (Philadelphia: Fortress, 1986), p. 260.) 1 9 2 8 0 0 5 Refer to Gerhard Delling, Nahe ist der das Wort : Wort-Geist-Glaube bei Paulus, ThLZ 99 (1974): 407.) 6 F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 141.) 7 Consult Robert Murray, On Commending Authority, Month 6 (1973): 89.) 8 Refer to Anthony C. Thiselton, NIDNTT, 3:886.) 9 Consult Hans-Christoph Hahn, NIDNTT, 1:350; Christian Maurer, TDNT, 7:916; SB 3:91 96. See also Claude A. Pierce, Conscience in the New Testament, SBT 15 (Naperville: Allenson, 1955).) 10 Collange, �nigmes, p. 131; Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St.

Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 113.) 11 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T. A. Small (Grand Rapids: Eerdmans, 1964), p. 53.) 12 Hans-Christoph Hahn, NIDNTT, 1:464; Armin Kretzer, EDNT, 1:135 36.) 13 Bauer translates, In their case [those who are perishing], the god of this age has blinded their unbelieving minds (p. 85). But the Greek has the definite article preceding a substantive, tMn apistMn (the unbelievers). See Jean H�ring, The Second Epistle of Saint Paul to the Corinthians, trans.

A. W. Heathcote and P. J. Allcock (London: Epworth, 1967), p. 30.) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” 14 ) 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” 14:30) 1 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” I John 4:4) 1 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 0 . Rudolf Bultmann asserts that Paul uses the language of Gnosticism, but he fails to prove that Gnosticism was rampant in Corinth and that Paul borrowed gnostic terminology. See Theology of the New Testament, 2 vols., trans. K. Grobel (London: SCM, 1952 55), vol. 1, pp. 170 72.) 1 4 2 8 0 0 15 Consult the survey by Norbert Brox, Non huius aevi deus (Zu Tertullian, adv. Marc. V 11, 10), ZNTW 59 (1968): 259 61.) 16 Derk W. Oostendorp, Another Jesus: A Gospel of Jewish-Christian Superiority in II Corinthians (Kampen: Kok, 1967), p. 48.) 17 Compare J. H. Moulton and Nigel A. Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, Syntax, p. 218.) 18 Refer to Herman Bavinck, Gereformeerde Dogmatiek, 4 vols. (Kampen: Kok, 1928), vol. 2, p. 241.) 1 1 2 8 0 “tw://bible.?id=1.1.26|AUTODETECT|” 19 See, among others, Jacob Jervell, Imago Dei: ) 7 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” Genesis 1, 26) 1 1 -1 9 0 0 f im Sp�tjudentum und in den paulinischen Briefen, FRLANT 76 (G�ttingen: Vandenhoeck und Ruprecht, 1960), pp. 198, 209, 214.) 1 3 2 8 0 0 20 Kim, Origin of Paul s Gospel, pp. 143 45.) NAB New American Bible) Moffatt The Bible: A New Translation, James Moffatt) 1 1 2 8 0 “tw://bible.?id=1.1.3|AUTODETECT|” 21 Kim, Origin of Paul s Gospel, p. 8. Other scholars object to linking Paul s conversion to ) 7 1 -1 9 0 “tw://bible.?id=1.1.3|AUTODETECT|” Genesis 1:3) 1 1 -1 9 0 “tw://bible.?id=18.37.15|AUTODETECT|” . They think that Paul alluded to the prophecy of Isaiah (9:2; 42:6, 16; 49:6, 9; 58:10; 60:1 2); see, among others, Collange, �nigmes, p. 139. The words Paul used could have come from still other passages: ) 7 1 -1 9 0 “tw://bible.?id=18.37.15|AUTODETECT|” Job 37:15) 1 1 -1 9 0 “tw://bible.?id=19.18.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.18.28|AUTODETECT|” Pss. 18:28) 1 1 -1 9 0 “tw://bible.?id=19.112.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.112.4|AUTODETECT|” 112:4) 1 1 -1 9 0 0 . But the fact remains that no Old Testament passage has the exact wording. Compare Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 80.) 1 6 2 8 0 0 22 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Researh (Nashville: Broadman, 1934), p. 810.) 23 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #220.1.) 24 C. F. D.

Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 143 n. 2.) 25 Contra H�ring (p. 31), who advocates the emendation; but manuscript evidence to support the conjecture is lacking.) 26 Compare Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 320.) 27 See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), p. 510.) 1 1 2 8 0 “tw://bible.?id=5.11.22|AUTODETECT|” 28 Sifre ) 7 1 -1 9 0 “tw://bible.?id=5.11.22|AUTODETECT|” Deut. 11.22) 1 1 -1 9 0 0 , #48 (84a).) 1 1 2 8 0 0 29 E. F. F. Bishop, Pots of Earthenware, EvQ 43 (1971): 3 5. See also William L. Lane, NIDNTT, 3:914.) 1 1 2 8 0 “tw://bible.?id=47.4.7-47.4.10|AUTODETECT|” 30 Paul B. Duff, Apostolic Suffering and the Language of Processions in ) 7 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.10|AUTODETECT|” II Corinthians 4:7 10) 1 1 -1 9 0 0 , BTB 21 (1991): 158 65. Compare Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 136.) 1 3 2 8 0 0 31 Consult Collange, �nigmes, p. 146.) KJV King James Version (= Authorized Version)) 32 Bauer, p. 840.) 1 1 2 8 0 “tw://bible.?id=46.9.24-46.9.27|AUTODETECT|” 33 Plummer counsels that the word thrown down not be understood as being thrown in wrestling (Second Corinthians, p. 129). But whenever Paul introduces language from the arena, he does not mean that he himself participates in physical sports 7 1 -1 9 0 “tw://bible.?id=46.9.24-46.9.27|AUTODETECT|” I Cor. 9:24 27) 1 1 -1 9 0 0 ). Rather, he uses figurative speech.) 1 1 2 8 0 “tw://bible.?id=47.4.7-47.4.15|AUTODETECT|” 34 John T. Fitzgerald, Cracks in an Earthen Vessel: An Examination of the Catalogues of Hardships in the Corinthian Correspondence, SBLDS 99 (Atlanta: Scholars Press, 1988), p. 179. Consult Jan Lambrecht, The NekrMsis of Jesus. Ministry and Suffering in ) 7 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.15|AUTODETECT|” II Cor 4, 7 15) 1 1 -1 9 0 0 , in L Ap�tre Paul. Personalit�, style et conception du minist�re, ed. A. Vanhoye, BETL 73 (Leuven: Leuven University Press, 1986), pp. 120 43.) 1 6 2 8 0 0 35 John Albert Bengel, Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 292.) 36 James Denney, The Second Epistle to the Corinthians, 2d ed, The Expositor s Bible series (New York: Armstrong, 1900), p. 164.) 37 Consult Christian Wolff, Niedrigkeit und Verzicht im Wort und Weg Jesu und in der apostolischen Existenz des Paulus, NTS 34 (1988): 183 96; Lambrecht, Nekro�sis of Jesus, pp. 86 88; Colin G. Kruse, The Second Epistle of Paul to the Corinthians: An Introduction and Commentary, Tyndale New Testament Commentaries series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), vol. 8, pp. 107 8.) 38 Fitzgerald, Cracks in an Earthen Vessel, p. 180.) 39 Contra Hans Leitzmann, An die Korinther I/II, augmented by Werner G. K�mmel, Handbuch zun Neuen Testament 9 (T�bingen: Mohr, 1969), pp. 115 16; see also pp. 201 2.) 40 Consult Collange, �nigmes, p. 159.) 1 1 2 8 0 “tw://bible.?id=42.6.42|AUTODETECT|” 41 A. T. Robertson (Grammar, p. 1139) lists five instances in Luke s writings 7 1 -1 9 0 “tw://bible.?id=42.6.42|AUTODETECT|” Luke 6:42) 1 1 -1 9 0 “tw://bible.?id=44.7.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.5|AUTODETECT|” Acts 7:5) 1 1 -1 9 0 “tw://bible.?id=44.17.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.27|AUTODETECT|” 17:27) 1 1 -1 9 0 “tw://bible.?id=44.26.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.22|AUTODETECT|” 26:22) 1 1 -1 9 0 “tw://bible.?id=44.28.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.17|AUTODETECT|” 28:17) 1 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” ), twelve in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” Rom. 9:25) 1 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” Gal. 4:27) 1 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” [twice]; ) 7 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” I Cor. 4:14) 1 1 -1 9 0 “tw://bible.?id=46.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 “tw://bible.?id=47.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.8|AUTODETECT|” II Cor. 4:8) 1 1 -1 9 0 “tw://bible.?id=47.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” [four times]; ) 7 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” Phil. 3:3) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” Col. 2:19) 1 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” I Thess. 2:4) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ), three in Peter s epistles 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 “tw://bible.?id=60.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 0 ), two in Hebrews (11:1, 35), and one in Matthew s Gospel (22:11). See also Blass and Debrunner, Greek Grammar, #430.3.) 1 5 2 8 0 0 42 Hanna, Grammatical Aid, p. 320.) 43 Robertson, Grammar, p. 999; Moule, Idiom-Book, p. 144.) LXX Septuagint) 44 The Hebrew text differs from the Septuagint, I believed even when I said, I am greatly afflicted (NIV, margin). Consult Willem A. VanGemeren, Psalms, vol. 5 of The Expositor s Bible Commentary, 12 vols., ed. Frank E. Goebelein (Grand Rapids: Zondervan, 1991), p. 727; Murray J. Harris, II Corinthians, in vol. 10 of The Expositor s Bible Commentary, 12 vols., ed. Frank E. Goebelein (Grand Rapids: Zondervan, 1976), pp. 343 44.) 45 SB 3:517.) 1 1 2 8 0 “tw://bible.?id=46.9.16|AUTODETECT|” 46 Jerome Murphy-O Connor wants to limit Paul s speaking to something he has just written. But it is hard to visualize that Paul would present only a written message and not preach the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.16|AUTODETECT|” I Cor. 9:16) 1 1 -1 9 0 “tw://bible.?id=47.4.13-47.4.14|AUTODETECT|” ). See Faith and Resurrection in ) 7 1 -1 9 0 “tw://bible.?id=47.4.13-47.4.14|AUTODETECT|” II Cor. 4:13 14) 1 1 -1 9 0 0 , RB 95 (1988): 543 50.) 1 21 2 8 0 0 47 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 537; J. Knox Chamblin, Paul and the Self: Apostolic Teaching for Personal Wholeness (Grand Rapids: Baker, 1993), p. 79.) 48 Murphy-O Connor, Faith and Resurrection, pp. 548 49; see also The Theology of the Second Letter to the Corinthians, New Testament Theology series (Cambridge: Cambridge University Press, 1991), p. 48.) 49 Among others, Bauer (p. 628) interprets before him as before his judgment seat. But he questions the forensic meaning and concludes that the sense perhaps is bring close to God. ) GNB Good News Bible) 50 Brent Noack, in A Note on II Cor. iv.15, ST 17 (1963): 131, suggests the following translation: That grace may abound and God be praised the more, because thanksgiving for grace is coming from more and more Christians. ) 51 Moule, Idiom-Book, p. 108, translates, the increasing numbers. ) 52 Consult Daniel C. Arichea, Translating Grace (Charis) in the New Testament, BibTr 29 (1978): 202; John B.

Polhill, Reconciliation at Corinth: II Corinthians 4 7, RevExp 86 (1989): 347 48.) 53 Eugene H. Peterson, The Message: The New Testament in Contemporary English (Colorado Springs, Colo.: NavPress, 1993), p. 374.) 54 See Rudolf Bultmann s translation: So that grace may grow and through an ever greater number (of those converted) may increase thanksgiving to the glory of God. The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 124.) 55 Compare C. K.

Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 145; and Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), p. 287.) 56 Hughes, Second Epistle to the Corinthians, p. 147; Collange, �nigmes, p. 162.) 57 The three opinions are respectively of Harris, II Corinthians, p. 317; Kruse, II Corinthians, p. 54; Hughes, Second Epistle to the Corinthians, p. 152.) 58 Eduard Schweizer, TDNT, 7:1045 48; Edmond Jacob, TDNT, 9:620.) 59 Kim, Origin of Paul s Gospel, pp. 323 24.) 60 Ridderbos, Paul, p. 227. See also John Gillman, Going Home to the Lord, BibToday 20 (1982): 277; David Stanley, The Glory about to Be Revealed, Way 22 (1982): 282.) 61 Grosheide, Tweede Brief aan Korinthe, p. 168.) 62 Compare Georg Bertram, TDNT 3:635.) 63 Bauer, p. 134.) NCV New Century Version (The Everday Bible)) 64 J. H. Bernard, The Second Epistle to the Corinthians, The Expositor s Greek Testament, ed. W. Robertson Nicoll (Grand Rapids: Eerdmans, n.d.), vol. 3, p. 64.) 65 E.

D. Burton, Moods and Tenses of New Testament Greek (Edinburgh: Clark, 1898), p. 284.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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