2 Corinthians 4:5-12 Biblical Commentary:
THE CONTEXT: In 3:12-15, Paul talked about speaking boldly, "and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away" (3:13; see also Exodus 34:29-35). Paul characterized the veil of the old covenant as anachronistic--outdated--passing away. He said, "To this day, when Moses is read, a veil lies on their heart" (3:14-15). He went on to say, "Whenever one turns to the Lord, the veil is taken away" (3:16). He spoke of the liberty that the Spirit of the Lord brings--and the transforming power of viewing the glory of God without a veil (vv. 17-18). Paul spoke of the stalwart quality of his ministry--and of the mercy he had received--a reference to his vision of Jesus (4:1; see Acts 9). He said that he had "renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully" (4:2)--a defense against opponents in Corinth who were questioning his motives. In 1 Cor. 4:3-4, he went on to say:
3 And even if our gospel is veiled, it is veiled to those who are perishing, 4 in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.
2 CORINTHIANS 4:5-6: WE PREACH JESUS CHRIST AS LORD
5 For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake; 6seeing it is God who said, "Light will shine out of darkness," who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
"For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants (Greek: doulos) for Jesus' sake" (v. 5). In these verses, Paul says "we." This is probably a royal "we"--a form of address typically used by a king or queen.
Most likely, Paul is defending himself against his opponents in Corinth who would like people to believe that Paul's motives are self-serving. In response, Paul makes two points:
The Greek word doulos is used for people engaged in involuntary servitude--slavery. The gentler word diakonos would indicate voluntary servitude--being a servant rather than a slave. If Paul is a slave, it is because Christ called him into service, and Paul would not and could not bring himself to leave Christ's service.
"seeing it is God who said, 'Light will shine out of darkness,' who has shone in our hearts" (v. 6a). We aren't certain which Old Testament passage Paul has in mind. it could be the "Let there be light" verse from Genesis 1:3--or it could be "The people who walked in darkness have seen a great light.... On them the light has shined" from Isaiah 9:2. Light and darkness are used in both Old and New Testaments as metaphors for good and evil--order and chaos--security and danger--joy and sorrow--truth and untruth--life and death--salvation and condemnation (Isaiah 5:20; John 3:19-21; 2 Corinthians 4:4; Ephesians 4:17-18).
Paul's point is that God's light "has shone in our hearts." While we can't know for sure whether or not
"our" in this verse is another Royal "we," I like to think that Paul is telling these Corinthian believers that God's light has shined into their lives as well as his.
"to give the light of the knowledge of the glory of God in the face of Jesus Christ" (v. 6b). Paul saw "the glory of God in the face of Jesus Christ" in his vision of Christ on the Damascus Road (Acts 9:1-20). These Corinthians haven't seen that kind of vision, but Paul has brought them "the knowledge of the glory of God"--and his teaching has given them a glimpse of "the glory of God in the face of Jesus Christ."
2 CORINTHIANS 4:7-12: TREASURE IN CLAY VESSELS
7 But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves. 8 We are pressed on every side, yet not crushed; perplexed, yet not to despair; 9 pursued, yet not forsaken; struck down, yet not destroyed; 10 always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. 11 For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh. 12 So then death works in us, but life in you.
"But we have this treasure in clay vessels" (v. 7a). Clay jars were the common vessel for carrying water and other goods in Paul's day. Clay is a common substance that is available almost everywhere, and potters had mastered the art of forming clay jars on their pottery wheels. While some clay jars were beautifully ornamented, most were plain--humble vessels. But whether plain or beautiful, they had a life-giving function--gathering, preserving, and transporting water to parched throats. In that sense, clay jars are a worthy metaphor for the role of the Christian in gathering, preserving, and transporting the spiritual water of the Gospel to parched souls.
Clay jars are also rather fragile--breaking if dropped or hit by a stone. Not many clay jars survived a person's lifetime--and even fewer survived to be passed down through several generations. In that respect, also, clay jars are a good metaphor for our brief lives. We have a few decades at best to proclaim the Gospel. A few believers continue to proclaim the Gospel after their deaths through their writings--but those are soon dated. Even the giants of the faith--the Calvins and Luthers and Wesleys--find their influence waning after a few centuries. We always need to train new believers to proclaim the Gospel. The church is always one generation away from extinction.
I love the metaphor of clay jars, because I am aware of my calling to proclaim "this treasure"--the Gospel--but I am also conscious of my inadequacy for that task. But if the Apostle Paul thought of himself as a clay jar carrying a precious treasure, that encourages me. I, too, am a clay jar, but I, too, have been entrusted with a precious treasure.
"that the exceeding greatness of the power may be of God, and not from ourselves" (v. 7b). It isn't the clay jars that have power, but the treasure that they contain--a treasure put there by God. Those of us who proclaim God's word have reason for humility.
"We are pressed on every side, yet not crushed; perplexed, yet not to despair; pursued, yet not forsaken; struck down, yet not destroyed" (vv. 8-9). In his first letter to the Corinthian church, Paul said:
9 For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. 10 We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. 11 To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; 12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; 13 when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. (1 Cor. 4:9-13).
Keep in mind that, when Paul wrote that first letter to Corinth, he was not facing personal opposition there--but now he is. One of the points that his opponents make is that the adversities that Paul is suffering indicate that he doesn't enjoy God's approval.
But Paul won't be put off by such criticisms. He mentions in this verse some of the difficulties that he has encountered, but concludes by saying, "yet not destroyed."
Later in 1 Cor. , Paul will list in more detail the difficulties that he has suffered. Answering critics, he says:
23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." 25 In the same way He took the cup also after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. 27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. (1 Cor. 11:23-28).
While Paul's critics might think that his sufferings suggest that God is not with him, Paul lists his sufferings as evidence of his authentic discipleship.
"always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body" (v. 10). In this verse, Paul takes his argument a step further. His sufferings not only authenticate his discipleship, but they also amount to a participation in the "death of the Lord Jesus." Jesus suffered on the cross, and Paul has also suffered. Therefore, something of Jesus' sufferings are revealed in Paul's body--in the scars on his back from the times he was beaten--and from his stoning--and from the other evidence that he has suffered sacrificially--like Christ.
"For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh" (v. 11). See the comments on verse 10.
"So then death works in us, but life in you" (v. 12). In the opening of this letter, Paul said, "If we are afflicted, it is for your comfort and salvation" (1:6). Now he says that his sufferings and death serve a Godly purpose, even as Jesus' suffering and death served a Godly purpose. Paul has given generously of himself so that the Corinthians and the believers in the other churches he had founded might have life.
NOTE-vv.13-18: Paul is dealing with his opposition in Corinth-in particular opposition by hyperlian apostolon-arrogant apostles-super-apostles (11:5; 12:11) who have challenged Paul's credentials and authority. They say that Paul's "letters are weighty and strong, but his bodily presence is weak, and his speech is despised" (10:10). Paul calls these opponents pseudapostolos-false apostles (11:13).
In this reading, Paul: (1) Defends his teaching and preaching (vv. 13-15); (2) Draws a distinction between the outward and inward man. He might not be much to look at, but God is renewing his inward man. That's what is important (vv. 16-17); and (3) Draws their attention to the distinction between the temporal and the eternal (v. 18) and the "earthly house of our tent" (our physical bodies) and the "building from God, a
house not made with hands, eternal in the heavens (5:1). Again, Paul might not be much to look at, but the Corinthian Christians need to appreciate his inward man-the real man-the God-sent man.
2 CORINTHIANS 4:13-15 - WE BELIEVE, AND THEREFORE WE SPEAK
13 But having the same spirit of faith, according to that which is written, "I believed, and therefore I spoke." We also believe, and therefore also we speak; 14 knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you. 15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God.
"But having the same spirit of faith, according to that which is written, 'I believed, and therefore I spoke.' We also believe, and therefore also we speak" (4:13). Paul quotes from Psalm 116:10, which says, "I believed, therefore I said, 'I was greatly afflicted.'"
Because of his opponents, Paul identifies with the Psalmist, who said that God heard his cries for mercy (116:1)-and spoke of being surrounded by "the cords of death" and the "pains of Sheol"-and finding "trouble and sorrow" (116:3). The Psalmist said that God had dealt bountifully with him (116:7), and had delivered his soul from death (116:8). While Paul's allusion to Psalm 116 might seem obscure to us, it would have been clear to Jewish Christians who had been raised with the Hebrew Bible.
Paul changes the Psalmist's "I believed, therefore I said, 'I was greatly afflicted" to "I believed, and therefore I spoke." Just as the Psalmist's faith enabled him to speak, so also Paul's faith enables him to speak-and to defend himself against his opponents.
"knowing that he who raised the Lord Jesus will raise us also with Jesus" (4:14a). Paul saw the risen Christ in his Damascus Road vision (Acts 9), so he knows that Christ's resurrection is real. Having seen the risen Christ on the Damascus Road, Paul can believe that God will also raise Paul and the Corinthian Christians from the dead.
"and will present us (Greek: paristano) with you" (4:14b). The word paristano means "stand near" or "place near" or "be present".
Paul is confident that God will stand near him and the Corinthians in the resurrection-that God will be present with them. He is confident that God will enable them to see each other again in the kingdom of God.
"For all things are for your sakes" (Greek: di humas-for you) (4:15a). What are the "all things" that have been given to benefit the Corinthian Christians.
"that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God"(4:15b). The purpose for Paul's ministry is that the Corinthians might experience grace-that the grace that Paul has experienced personally might be multiplied through the many believers in Corinth and elsewhere. The multiplication of grace will produce a multiplication of thanksgiving-which will "abound to
the glory of God." The glory of God is Paul's ultimate purpose.
2 CORINTHIANS 4:16-18 - THE THINGS NOT SEEN ARE ETERNAL
16 Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day. 17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory; 18 while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.
"Therefore we don't faint" (Greek: ekkakeo) (4:16a). The word ekkakeo comes from ek (out of) and kakeo (bad). It means to become fainthearted or to become a coward or to lose courage. However tough the opposition, Paul's faith makes it possible for him to continue moving forward. He won't buckle under the opposition. In fact, we get the impression that opposition energizes him to uphold that which is right and true.
"but though our outward man is decaying (Greek: diaphtheiro), yet our inward man is renewed day by day"(4:16). Being old, I am highly sympathetic to Paul's comment about his outward man decaying (diaphtheiro-to corrupt or destroy). We old folks understand that. We have experienced the ravages of time. Old age isn't for sissies.
But I can also relate to what Paul says about his inner man being renewed day by day. There is often a sense of deepening spirituality for those who walk with the Lord day by day. Being able to see what has been rather than wondering what will be helps us to appreciate the paths along which the Lord has led us-and where those paths have taken us. We no longer have to wonder if the Lord will be faithful. The Lord has already proven himself-time and time again.
In the next chapter, Paul will say, "If anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new" (5:17).
"For our light (Greek: elaphros) affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory" (4:17). The word elaphros means light, not heavy, easy to bear.
Paul contrasts the temporary nature of his afflictions, which he characterizes as light, with the eternal nature of the exceeding glory that he has begun to experience-and which he expects to continue experiencing through this life and the life to come.
Don't miss the play on words between "light" (afflictions) and "weight" (glory). Paul sees his current afflictions as weighing nothing compared with the weight of the glory that he anticipates enjoying in eternity.
"while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal" (4:18). Whereas in verse 17 Paul contrasted light and weighty, in this verse he establishes two contrasts-seen and not seen-and temporal and eternal.
Those two contrasts are related. That which is seen is temporal. That which is not seen is eternal. That is a helpful distinction. In my comments on verse 16, I noted that, being old, I am privileged to see what God has done and where God has led me. I no longer have to wonder if God will be faithful, because he has already proven himself. That is less true for young people. They have seen less, and they know that much of their lives have yet to unfold. For them, the ratio of seen (little) versus unseen (much) leaves them anxious. However, some young people are blessed to see the future through the eyes of faith-as was also true of Paul. Their faith removes anxiety, because it gives them the "assurance of things hoped for, (and the) proof of things not seen" (Hebrews 11:1).
BLB-COMMENTARY - B. Treasure in clay pots.
1. (2 Cor. 4:5-6) The topic of Paul's preaching: Jesus, not self.
5 For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants [a]for Jesus' sake. 6 For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
a. For we do not preach ourselves: Paul didn't climb into the pulpit, or stand before an audience, to preach himself. He wasn't important. He wasn't the focus. Jesus was, so He could strongly say, we do not preach ourselves. Instead, the focus needs to be on Christ Jesus the Lord. He is the one to preach about!
i. Not everyone who opens a Bible and starts talking is preaching Christ Jesus the Lord. Many well-intentioned preachers are actually preaching themselves instead of Jesus. If the focus is on the funny stories or the touching life experiences of the preacher, he may be preaching himself.
ii. Often, people love it when the preacher preaches himself. It is revealing, it seems intimate, and it is often entertaining. It is also tempting for the preacher, because he sees how people respond when he focuses the message on himself. But the bottom line is that the preacher himself can't bring you to God and save your eternal soul; only Jesus can. So preach Jesus!
iii. Is it wrong for a preacher to tell a joke? To use a story from his own life? Of course not. But it is all a matter of proportion. It's like asking, "is it all right to put salt in the soup?" Of course, but don't put in too much. And if, week after week, too much of the preacher is in the sermon, it is wrong. A.T. Robertson said the preaching of one's self was "Surely as poor and disgusting a topic as a preacher can find." Don't we have a greater message than ourselves?
b. It wasn't only that Paul did not preach himself. He also did not preach a gospel of moral reform, or a list of rules you must follow to be right with God. He preached Jesus!
i. Paul's goal in preaching was to bring men to Jesus, not to make moral changes in men. "To make the end of preaching the inculcation of virtue, to render men honest, sober, benevolent and faithful, is part and parcel of that wisdom of the world that is foolishness with God. It is attempting to raise fruit without trees. When a man is brought to recognize Jesus Christ as Lord, and to love and worship him as such, then he becomes like Christ. What more can the moralist want?" (Hodge)
c. Ourselves your servants for Jesus' sake: When Paul would present himself, this is how he did it. Not as a lord, not as a master, but simply as your servants for Jesus' sake.
i. It is important that Paul also considered himself a servant of the Corinthian Christians for Jesus' sake. If it were for his own sake, or for the sake of the Corinthian Christians themselves, it wouldn't last or it would turn fleshly pretty easily. But Paul always served others for Jesus' sake. He did it primarily to please the Jesus, not to please man.
d. The God who commanded light to shine out of darkness: Paul is saying, "the Lord God who created light in the physical world can fill your heart with spiritual light, even if you are blinded by the god of this age." Satan's work of blinding is great, but God's work of light is greater!
i. Paul is directly quoting the idea of Genesis 1:3: Then God said, "Let there be light"; and there was light.
Paul really believed the account of creation as described in Genesis 1. Genesis 1:3 says God created light with a command, and Paul believed that is exactly how it happened.
e. Who has shone in our hearts: This verse describes Paul's own conversion accurately (Acts 9:1-9). On his was to Damascus, to persecute and kill Christians, suddenly a light shone around him from heaven. This was the first encounter with Jesus in the life of Saul of Tarsus (also known as the apostle Paul).
i. This should be a good way to describe every Christian: people with shining hearts. God shone in our hearts, and it should show in shining lives for Jesus Christ.
f. To give us the light of the knowledge of the glory of God: What exactly has God shone in our hearts? It is the light of the knowledge of the glory of God. Every Christian should have some knowledge of the glory of God. If one is a Christian, and could say, "I really know nothing of the light of the knowledge of the glory of God," then they should seek God earnestly, that He would shine it in their heart!
i. To give us the light: God has given us the light of this knowledge of God, and we have the responsibility to get it out. He "shined it in" so we could "shine it out" instead of "shining it on" as some Christians do!
ii. Imagine a man in a sunny room, who enjoys the sunshine so much he wants to keep it all to himself. He says, "I'll shut the curtains so none of this light gets out!" and puts himself back into darkness. When we try to hoard up the light within ourselves, we will certainly lose it.
g. In the face of Jesus Christ: We come to the knowledge of the glory of God by seeing it in the face of Jesus. God has given us a display, a picture, a representation of His glory: His Son, Jesus Christ. Jesus said, He who has seen Me has seen the Father (John 14:9). He also prayed that we would see His glory, the glory of God the Father: that they may behold My glory which You have given Me (John 17:24).
2. (2 Cor. 4:7) A great treasure in such a humble container.
7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves;
a. This treasure: The treasure is the greatness of the gospel of Jesus Christ, and the glory of God made evident through that gospel. It is the very light of God, and the light of the knowledge of the glory of God, reflected in the face of Jesus Christ. This is the greatest treasure in all of creation!
b. We have this treasure in earthen vessels: When Paul considers us as earthen vessels, he isn't disparaging the body or considering it merely a receptacle for the soul. Instead, Paul is simply comparing the "value" of God's light and glory and the "value" what He has chosen to put His light and glory into. When you compare the two, it isn't hard to be amazed that God has put such a great treasure into clay pots!
i. Who is worthy to be a "container" for God's light and glory? The smartest person isn't smart enough, the purest person isn't pure enough, the most spiritual person isn't spiritual enough, and most talented person isn't talented enough. We are all just clay pots holding an unspeakably great treasure!
ii. Earthen vessels: Earthenware vessels were common in every home in the ancient world. They were not very durable (compared to metal), and they were useless if broken (glass could be melted down again). "They were thus cheap and of little intrinsic value." (Kruse) God chose to put His light and glory in the everyday dishes, not in the fine china!
iii. We almost always are drawn to the thing that has the best packaging. But the best gifts often have the most unlikely packaging. God did not see a need to "package" Jesus when He came as a man to this earth. Jesus was not embarrassed to live as an earthen vessel. God is not embarrassed to use clay pots like us!
c. That the excellence of the power may be of God and not of us: Why does God put such a great treasure in such weak vessels? So that the greatness of the power may be of God and not of us. So that it would be evident to anyone who had eyes to see that the work was being done by the power of God, not the power of the vessel.
i. Why did God choose risky, earthen vessels instead of safe, heavenly ones? Because "perfect" vessels are safe, but bring glory to themselves. Earthen vessels are risky, but can bring profound glory to God.
ii. In the story of Gideon, it was the breaking of vessels that made the light shine forth and bring victory to God's people (Judges 7:20). In the rest of the chapter, Paul will show how God "breaks" His clay pots so the excellence of the power may be of God and not of us.
3. (2 Cor. 4:8-12) The suffering in Paul's ministry brings forth life.
8 we are afflicted in every way, but not crushed; perplexed, but not despairing; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death works in us, but life in you.
a. We are hard pressed: This has the idea of "hunted." Paul was a wanted, hunted man because of what he was for Jesus. In Acts 23:12, forty men conspired together to not eat or drink until they had murdered Paul. He knew what it was like to be hunted!
b. Yet not crushed: Living as a wanted, hunted man means terrible stress, experienced every moment of the day. Yet, Paul was not crushed by this stress. He could still serve the Lord gloriously.
c. Look at how Paul describes the experiences in his life: hard pressed ... perplexed ... persecuted ... struck down. Paul's life was hard, and it was hard because of his passionate devotion to Jesus Christ and His gospel. Yet, look at the triumph of Jesus in Paul's life: not crushed ... not in despair ... not forsaken ... not destroyed. Paul knew the power and victory of Jesus in his life because he was continually in situations where only the power and victory of Jesus could meet his need!
i. When we talk about this today, it is easy to think we are just saying "spiritual things," because some of us live very comfortable lives, and do not suffer much at all. But we should remember that everything Paul says about suffering, he says as a man who has probably suffered more than you, or more than anyone you will ever meet! This was not theory to Paul, but real life experience.
d. Always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested: Paul, like any Christian, wanted the life of Jesus evident in him. But Paul knew this could only happen if he also carried about in the body the dying of the Lord Jesus. There are some aspects of God's great work in our lives that only happen through trials and suffering.
i. By writing always carrying about in the body the dying of the Lord Jesus, Paul was saying that He felt that the death of Jesus was being spiritually worked inside of him. He is saying that not only was the death of Jesus a historical fact, but it was also a spiritual reality in his life.
ii. In Philippians 3:10, Paul speaks about the glory of knowing Jesus: that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death. Many long to know the power of His resurrection, but want nothing to do with the fellowship of His sufferings or being conformed to His death. But there are certain fragrances God can only release through a broken vial, so Paul rejoiced in knowing both the suffering and the glory. He knew the two were connected.
e. Always delivered to death ... death is working in us, but life in you: Paul knew the spiritual riches that he brought to the Corinthian Christians came, in part, through the death-like suffering he endured in ministry. God made Paul more effective in ministry through his suffering.
i. Sometimes we think that if someone is really spiritual, or really used of God, they will live in a constant state of "victory" that means life will always be easy. Understanding what Paul writes here not only tells us that God's servants may experience death-like suffering, but that God has a good and glorious purpose in allowing it.
ii. G. Campbell Morgan tells the story of a great young preacher who was impressive early on in his ministry. Once he had the young man to speak at his church, and after the sermon Morgan asked his wife, "Wasn't that wonderful?" She quietly replied, "Yes, but it will be more wonderful when he has suffered." Morgan adds: "Well, he suffered, and it was more powerful."
f. Death in us, but life in you: Here is the irony. The Corinthian Christians despised Paul because of his great sufferings, and because of what they thought was their great lives of "victory." But they did not see that their lives of victory were only made possible because God had made Paul such an effective servant through suffering!
i. "Very good interpreters think these words a smart ironical expression, by which the apostle reflecteth upon a party in this church who from his sufferings concluded against the truth of his doctrine, or his favour with God." (Poole)
4. (2 Cor. 4:13-15) Paul's faith in the life-giving God.
13 But having the same spirit of faith, according to what is written, "I BELIEVED, THEREFORE I SPOKE," we also believe, therefore we also speak, 14 knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you. 15 For all things are for your sakes, so that the grace which is [a]spreading to more and more people may cause the giving of thanks to abound to the glory of God.
a. We also believe and therefore speak: This is a great principle - that faith creates the testimony. Paul really believed God had a purpose in his death-like sufferings, and really believed he lived and experienced the resurrection life of Jesus. Therefore, he wasn't hesitant to speak about it!
i. If you can't say we also believe, then you should not speak! "That is one great secret of power and success in the Christian ministry. If you do not believe, shut your mouth. That is a word for young ministers. If you do not believe, do not talk." (Morgan)
b. Knowing that He who raise up the Lord Jesus will also raise us up with Jesus: Paul knew this. Therefore, he didn't despair in his sufferings. Every death-like trial was just the prelude to resurrection power!
c. All things are for your sakes: This was the immediate goal of Paul's ministry. His heart was the serve the Corinthian Christians and the Christians in other cities. But his ministry also had an ultimate goal, that it may cause thanksgiving to abound to the glory of God. Ultimately, Paul was motivated by the glory of God. i. Some forget the immediate goal and have a "pie-in-the-sky" super-spirituality. Others forget the ultimate goal and are man-focused, becoming either proud or discouraged. We need to keep both in mind!
C. Our light affliction.
1. (2 Cor. 4:16) Why we do not lose heart.
16 Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.
a. Therefore, we do not lose heart: Paul began the chapter (2 Corinthians 4:1) by declaring since we have this ministry, as we have received mercy, we do not lose heart. But in the chapter, he describes all the death-like sufferings he has to endure in the ministry. It is as if Paul is anticipating the question, "how can you not lose heart?"
i. Therefore is part of the answer, because it points us back to what Paul has just said. Paul has just explained that his death-like trials made for more effective, life giving ministry for the Corinthian Christians. Knowing that made him not lose heart in the midst of trials and suffering.
b. Even though our outward man is perishing, yet the inward man is being renewed day by day: Another reason why Paul does not lost heart is because though all his suffering takes a toll on the outward man, yet the inward man is being renewed and blessed!
i. Outward man has the same idea as earthen vessels in 2 Corinthians 4:7 and mortal flesh in 2 Corinthians 4:11. The message is the same: "On the outside, we are suffering and taking a beating. But on the inside, God is blessing and renewing us!"
2. (2 Cor. 4:17-18) A coming glory that outweighs any of today's difficulties.
17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.
a. Our light affliction: When Paul writes "our light affliction," we might wonder if he had ever known any "real" trials. Some might think, "Well Paul, your affliction might be light, but mine isn't. If you only knew how I am suffering! Why, it's unbearable!"
i. But Paul isn't writing as a kindergartner in the school of suffering. Paul has an advanced graduate degree! He describes some of these sufferings in 2 Corinthians 11:23-28: stripes ... prisons ... beaten ... stoned ... shipwrecked ... perils of waters ... robbers ... in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness. And those are just the physical, outward sufferings! What about the spiritual burdens he bore, and spiritual attacks he faced? "This rich theology of suffering was forged on the anvil of his own experiences of 'the sufferings of Christ.'" (Harris)
ii. So, when Paul writes our light affliction, we can know God means our light affliction. If Paul could say his affliction was light, then what is ours?
b. Why is our affliction light, and not heavy? Because even the worst of it, by the measure of eternity, is but for a moment. This is partially true in the sense that most of our troubles come and go, and "this too shall pass." But it is also true in the sense that even a long life by this world's standard is nothing on the scale of eternity. Even if one were to live for a hundred years and suffer every day of their lives, by the measure of eternity, it is but for a moment.
c. Why is our affliction light, and not heavy? Because of what God is accomplishing in us through our affliction: a far more exceeding and eternal weight of glory.
i. The Scriptures are clear: if indeed we suffer with Him, that we may also be glorified together (Romans 8:17). Glory is tied to suffering, and God will accomplish in us a glory far heavier than any affliction we have suffered here. "Affliction is not something to be endured in order to reach glory. It is the very process which creates the glory. Through travail comes birth." (Morgan)
ii. It is as if Paul says, "Go ahead and get out the scale. Put all your afflictions on one side of the scale, and even put your thumb down on that side. Then let me place the weight of glory on the other side of the scale, and you will see what a light affliction you really have."
iii. Yes, our affliction is light! Our affliction is light compared to what others are suffering. Our affliction is light compared to what we deserve. Our affliction is light compared to what Jesus suffered for us. Our affliction is light compared to the blessings we enjoy. Our affliction is light as we experience the sustaining power of God's grace. Our affliction is light when we see the glory that it is leading to. We really can say with Paul, "our light affliction."
d. Weight of glory: Do we appreciate the weight of glory? It is an eternal weight. Often, the problem isn't so much about what we think about our light affliction, but that we think so little of our coming weight of glory.
i. "It is everywhere visible what influence St. Paul's Hebrew had on his Greek: chabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, WEIGHT of GLORY." (Dodd, cited in Clarke)
e. We do not look at the things which are seen, but at the things which are not seen: Paul was saying this especially about his own life and ministry. In the world's eyes, Paul's life was an incredible failure. At the height of a career that would reach much higher, he left it all for a life of hardship, suffering and persecution, with eventual martyrdom. But Paul recognized that the world only sees the outward, not the unseen eternal things.
i. When we look at the things which are seen, all we see is our light affliction, and it doesn't look very light then! But when we look at the things which are not seen, then we see and appreciate the eternal weight of glory. ii. Paul isn't saying that all afflictions automatically produce glory. It is possible to allow suffering to destroy us, and to let affliction make us bitter, miserable, and self-focused. But if we will look to the things which are not seen, then our affliction will work in us an eternal weight of glory.
