2 Coríntios 4
George MacDonald · Citado em PreceptAustin
2 Coríntios 4:1-2
MacDonald - Here doubtless the apostle is thinking once again of the false teachers who had come into the Corinthian church. Their methods were the same as are always used by forces of evil, namely, shameful enticements to sin, crafty juggling of the truth, use of tricky arguments, and adulteration of the word of God. (Believer's Bible Commentary) Not walking (peripateo) in craftiness (panourgia) or adulterating (doloo) the word of God - Amplified = "We have renounced disgraceful ways (secret thoughts, feelings, desires and underhandedness, the methods and arts that men hide through shame); we refuse to deal craftily (to practice trickery and cunning) or to adulterate or handle dishonestly the Word of God." Paul is saying he is not hiding anything in his ministry, that nothing is veiled. Paul is saying that he scrupulously avoids clever manipulation of words so that error is made to look like truth (cp Ep 4:14-+). He is well aware of the fact that there are those who do practice panourgia, using subtle sophistries and specious statements because they are willing to do anything to achieve their unscrupulousness goals (to them this "end justifies the means" regardless of cunning the means are.) Paul Apple describes three possible groups who are walking in craftiness - (1) Gospel Charlatans – deceivers = pretending to be other than what they are (2) Gospel Politicians = men-pleasers; hidden agendas No convictions (3) Gospel Manipulators = playing on emotions....Twisting the meaning; taking it out of context - Adding to the Scriptures - Subtracting from the Scriptures Ray
2 Coríntios 4:1-2
MacDonald - Manifestation of the truth may take two forms. We manifest the truth when we tell it out in a plain, understandable manner. But we also manifest it when we live it in our lives before others so that they can see it by our example. Paul used both of these methods. He preached the gospel, and he obeyed the gospel in his own life. In doing so, he sought to commend himself to every man’s conscience in the sight of God. (Believer's Bible Commentary) Homer Kent: One can imagine that certain criticisms of Paul may be alluded to here. Had Judaizing teachers accused him of omitting certain teachings regarding compliance with Mosaic rites? Were they accusing him of enticing Gentiles with a watered-down message of salvation at the outset, with the scheme in mind of adding the other essentials later? Paul’s clear answer was that the Word of God had been handled in such a way as to display its truth to every open-minded listener. It had been taught not only for intellectual stimulation, but its moral and spiritual implications also had been clearly aimed at the conscience of each hearer. This in turn should have commended the preachers themselves to the conscience of every Corinthian as being faithful messengers of God. These words reflect no self-seeking on Paul’s part, but rather were his solemn recognition that his ministry was carried on “in the sight of God,” who not only was guiding his labors but also was enlightening the consciences of those who were open to His truth. How refreshing it would be if it could be said of every preacher that his chief commendation is his fidelity to the truth of God’s Word and the impact which he makes on the consciences of his hearers. (A Heart Opened Wide - Studies in 2 Corinthians; see also 2 Corinthians 2:14-4:18 The Glory of Christian Ministry - An Analysis)
2 Coríntios 4:5-6
MacDonald - Paul here compares the conversion of a sinner to the entrance of light at the dawn of creation...This is very beautiful. In the first creation God commanded the light to shine. But in the new creation, God Himself shines into our hearts. How much more personal this is! The events in the early part of Genesis 1 are a picture of what takes place in the new creation. God originally created man as an innocent being. But sin came in, and with it came gross darkness. As the gospel is preached, the Spirit of God moves on the heart of a person, just as He moved on the face of the deep after the original creation. Then God shines into the heart of this person, showing him that he is a guilty sinner and needs a Savior. “The material creation in Genesis began with light and so also does the spiritual creation. God ‘shines in our hearts’ by the Holy Ghost, and then spiritual life begins” (Selected). (Believer's Bible Commentary) Homer Kent - At creation, light resulted from a command of God. At regeneration God Himself shines as the illumination. (A Heart Opened Wide - Studies in 2 Corinthians; see also 2 Corinthians 2:14-4:18 The Glory of Christian Ministry - An Analysis) Alfred Plummer observes that "The Apostle reminds his converts of the first creative word that is recorded (Ge 1:3). The God Who is Light (see 1Jn 1:5), the nature of Whom is to communicate Himself and expel darkness, and Who is ‘the Father of lights’ (Jas 1:17-+), and therefore the Source of all intellectual and spiritual illumination, is the God who illuminated the Apostles, and in a special manner Paul. God did not allow darkness to reign over the material universe. With the first utterance attributed to Him He dispersed it. Magnum opus, as Bengel remarks. It is not likely that He would allow darkness to prevail throughout the spiritual world. From the first He provided means for dispersing that also (cp the Proto-evangelium in Ge 3:15). The old lamps, however, were going out (Ed: Plummer is referring to the Old Covenant); but better ones (Ed: The New Covenant, a better covenant, He 8:6-+) have taken their place, and some of them (Ed: Light bearers such as Paul who proclaimed nothing but Jesus, the Light of the World, Jn 8:12) have been sent to Corinth. (2 Corinthians 4) Broomall - Paul goes back to creation (Ge 1:3) for a prototype of his own conversion (cf. Acts 9:3ff+). The God who created the physical light illuminates our minds in our re-creation when we savingly behold the face of Jesus Christ. .(Wycliffe Bible Commentary - 2 Corinthians 4) Paul Apple makes an excellent point stating that "Some Christians argue that it is no big deal whether you believe in evolution or creationism; well it is a big deal to God. He has based many important doctrines on the foundation of His role in creation." Brian Bell makes the point that "Only God can cause light to shine out of darkness, both in the creation of the world and in the creation of a believer’s (new) heart (Ezek 11:19 18:31 36:26 27). He gets all the credit! – “We may carry the lamp that shows Christ to others, but the flame is from the Lord!” (cp Acts 1:8 4:8 4:31 32 33 9:17 13:9 52) (2 Corinthians 4 Sermon Notes) Light (5457)(phos from phao = to shine) has both literal and figurative meanings in Scripture. Literally light is the the natural agent that stimulates sight and makes things visible and thus serves as a source of illumination. In this passage Paul is quoting Genesis 1:3 ( cp Ge 1:14, 15 see preceding discussion). Darkness (4655) (skotos from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. Skotos can refer to literal darkness as on the day of Jesus' crucifixion (Mt 27:45) or darkness as opposed to light in the creation (2Cor 4:6). Hearts (2588) (kardia) refers to the the "control center" of a person, that which controls the intellect, emotions and will. The heart is the source of a person's spiritual life. Vine says our heart is the site of all of our "mental and moral activities...the hidden springs of the personal life." The great Puritan writer John Flavel wrote that "THE heart of man is his worst part before it is regenerated, and the best afterward; it is the seat of principles, and the fountain of actions. The eye of God is, and the eye of the Christian ought to be, principally fixed upon it. The greatest difficulty in conversion, is to win the heart to God; and the greatest difficulty after conversion, is to keep the heart with God. Here lies the very force and stress of religion; here is that which makes the way to life a narrow way, and the gate of heaven a strait gate. (from Proverbs 4:23 Keeping The Heart which has been called "one of greatest Christian books of all time" - Recommended Reading!) (See also Utley's Special Topic - Heart). Shine (2989) (lampo) literally means to give light and so to shine or to emit rays of light. Jesus describes light emitted by a lamp (Mt 5:15-+). He uses lampo to describe the a lightning which shines to the other part of the sky (Lk 17:24) as a description of His Second Coming. Josephus mentions shining of precious stones and of a "gleaming sword". Light was emitted in Peter's jail by presence of an angel of the Lord (Ac 12:7). The transfigured face of Jesus shone like the sun (displaying His glory) (Mt 17:2). Friberg has the following entry on lampo...Intransitively in the NT; (1) literally give light, shine, be bright, with the sense varying according to the source of light: of a lamp shine, give light; of lightning flash; of light gleam, shine; (2) metaphorically, of spiritual light from God, Christ, and Spirit-filled human beings shine forth, illuminate; i.e. show things as they really are (Mt 5:16, 2Co 4:6) Lampo - 11x in 10v in the NAS - Mt 5:15, 16; 17:2; Le 17:24; Ac 12:7; 2Co4:6. Lampo is used 3x in the non-apocryphal Septuagint (LXX)- Pr 4:18; Isa 9:2 Lam 4:7 Matthew 5:15-+ (Context = Mt 5:14-+) nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. THE CREATOR COMMANDS US TO BE LIGHTS IN THE WORLD Matthew 5:16-+ "Let your light shine (aorist imperative - command to do it effectively - can convey idea of urgency) before men in such a way (Crucially important qualifying remark) that they may see your good works (That is although they see your good works, those works are supernatural/God works which point beyond you to the invisible Father in heaven - Do men see the Father through your good works or are they just that - your works and not truly His works in and through you?!), and glorify (give a proper opinion of) your Father Who is in heaven. Comment: When others see evidences in a believer's life which only be explained by the supernatural work of God's Spirit, these "divine reflections" will cause some (not all) in the world to give glory to our Father in heaven.
2 Coríntios 4:5-6
MacDonald: "In this one verse we have both the poorest theme for a preacher, and the best theme. The poorest theme is ourselves, while the best theme is Christ Jesus the Lord." Apparently the Judaizers had a great habit of preaching about themselves. Paul separates himself from such a company. He would not waste the people’s time by preaching on such an unworthy subject. His theme was Christ Jesus the Lord. He sought to bring men and women to the place where they were willing to bow the knee to Jesus Christ and to pay their homage to Him as Lord of their lives. The apostle introduced his team as your bondservants for Jesus’ sake. In so doing, he effectively hid himself and his co-workers in the background. They were only slaves, ready to help in any way that would bring men to the Lord Jesus. (Believer's Bible Commentary) And ourselves as your bond-servants for Jesus' sake - Message = "All we are is messengers, errand runners from Jesus for you." Paul presents himself to the saints at Corinth as their bond-servants. Paul (first and foremost a bondservant of Christ Jesus Ro 1:1-+) is saying I am not trying to be your master (some of his detractors may have made that accusation or sought that title for themselves) but just the opposite -- your servant. This is another evidence of Paul's humility and passion to imitate his Lord and Master Jesus Who also came not be "be served but to serve" (Mk 10:45+). TLB renders for Jesus' sake as "because of what Jesus has done for us." Paul has no thought of "pay back" but of privilege. Paul's attitude reminds me of the story of the businessman who once asked his Bible study group, “How can you tell if you have a servant attitude?” “By the way you react when you are treated like one,” was the reply. (Amen!) The old Maranatha chorus Servant of All says it well "If you want to be great in God's Kingdom, learn to be the servant of all!"
2 Coríntios 4:7-9
MacDonald - The apostle now goes on to explain that because the treasure has been committed to earthen vessels, there is seeming defeat on the one hand, yet perpetual victory on the other. There is weakness to all outward appearance, but in reality incomparable strength. We are hard pressed on every side, yet not crushed, he means that he is constantly pressed by adversaries and difficulties, yet not completely hindered from uttering the message freely. (Believer's Bible Commentary) Homer Kent on afflicted...not crushed - The idea is that in spite of pressures that would thwart their effectiveness, these ministers were never completely crushed so that their ministry totally failed. In Paul’s ministry such experiences were multiplied. At Philippi, for example, he was arrested and imprisoned, yet the gospel was not stopped, for the jailer and his household were converted (Acts 16). At Corinth he had been arrested and accused before the provincial governor, but dismissal of the case gave new opportunities for the gospel. (A Heart Opened Wide - Studies in 2 Corinthians; see also 2 Corinthians 2:14-4:18 The Glory of Christian Ministry - An Analysis) Affliction or tribulation to the early Christians meant not so much ill health, poverty or loss of friends, but the sacrifices they had to make and the perils they had to meet because of their proclamation and/or profession (more accurately "confession") of Christ. Like toothpaste, crushing allowed by God always brings out what is on the inside (~character) and is divinely designed to make us more like Christ and to store up for us an eternal weight of glory far beyond all comparison (2Co 4:17-+, 2Co 4:18-+)! THOUGHT - Beloved, if you are suffering for His Name, count it all joy (Jas 1:2+, Jas 1:3 4+), rejoice, for great is your reward in heaven throughout eternity (Mt 5:10-12+). God does great things through suffering. Witness the incredible sufferings of the true church in China (and in 2021 reports coming from Iran and Iraq), sufferings which have not only purified the church (false believers [an oxymoron] would not dare want to take the risk of incarceration or execution for the cause of Christ) but have also multiplied the effect of the Gospel through the bold testimonies of countless suffering saints, "worthless" jars of clay in the world's eyes! Do not let Satan's lies discourage you from taking up your Cross and following the path your Lord trod (Mk 8:34-38+, 1Pe 2:21+). When the flames of affliction are fanned, then purpose in your heart (like Daniel in Da 1:8KJV+) to recall the eternal truth that when God allows jars of clay to be fired even hotter in the kiln (oven), His loving, gracious goal is not to break us or embitter us but but to make us "better jars", really to make us more like His Son, as He takes us from glory to glory by His Spirit (2Co 3:18+)! Set your face like flint (imitating Jesus - Lk 9:51+, cf 1Jn 2:6+) and make ever increasing Christlikeness your one aim in this short life (Jas 4:14+), dear jar of clay. Throughout eternity future, you will not regret your decision to follow hard after Christ Jesus your Lord! (cf "discipline yourself for godliness" - 1Ti 4:7-8+) "At every point difficulties press upon them: but they are not without way of escape (cp 1Cor 10:13)." (Beet - 2 Corinthians 4 Commentary) Earlier in his letter to the Corinthians Paul had written… For (explaining how the saints were sharers of his suffering and comfort 2Co 1:7+) we do not want you to be unaware, brethren, of our affliction (thlipsis = related to thlibo) which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired (exaporeomai) even of life indeed, we had the sentence of death within ourselves in order that (Paul explains God's purpose for allowing suffering in our lives) we should not trust in ourselves, but in God Who raises the dead (2Co 1:8+) THOUGHT - Don't miss this - Paul had learned the secret of being able to do all things not through his intrinsic, human strength but through that of Christ Jesus Who continually strengthened him. [Php 4:11,12-+ Php 4:13-+] This is oft times a hard lesson for us to learn, but in this brief life there can be few lessons that yield more spiritual fruit in this life and the life to come! Be encouraged dear suffering saint! In short, the clay jar of Paul was continually crushed by pressing circumstances and yet he was continually sustained by a powerful Christ. Spurgeon's exposition - “We are troubled on every side.” There seems to be an allusion here to the Greek wrestling games. Sometimes, in wrestling, a man would be gripped by his adversary so that he could scarcely move hand or foot; yet bravely says the apostle, “We are not distressed,” or, as the original seems to suggest, “We still have a plan of overcoming our adversaries; though they seem to have got us entirely in their power, there is still something that we can do to obtain our release.” And he goes even further than that, for he says, “We are perplexed,” — it seemed as if there was nothing that he could do, yet he added, “but not in despair,” — “not altogether without help,” as the marginal reading renders it,-for, when he could do nothing, God could do everything. The death of creature-strength is the birth of omnipotent might....We are troubled on every side, yet not distressed;- He is not so far gone as that. He sees the stormy billows raging around outside the ship everywhere, and the ship is tossed hither and thither upon the waves yet she does not leak, there is no water in the hold, and the waves will not sink the ship as long as she can keep them outside; and trouble will not distress us as long as we can obey our Lord’s injunction, “Let not your heart be troubled.” (Jn 14:27) Hodge paraphrases it "Pressed for room, but still having room.” and adds that "The figure is that of a combatant sore pressed by his antagonist, but still finding room to turn himself." (2 Corinthians Commentary) Afflicted (2346) (thlibo from thláo = crush, squash; see related word study - thlipsis) means literally to press hard upon, crowd close against, squeeze or crush. To distress, to treat with hostility, to oppress, to harass, to treat with hostility. English definition of afflict (from Latin affligo, afflicto = to strike, cast down) = To give to the body or mind pain which is continued or of some permanence; to grieve, or distress; as, one is afflicted with the gout, or with melancholy, or with losses and misfortunes. To inflict upon one something hard to endure. To trouble; to harass; to distress. Synonyms = beset, burden, distress, grieve, harass, hurt, oppress, pain, plague, rack, smite, torment, trouble, try, wound. The opposite of to afflict is to comfort. Jesus referring to the Holy Spirit promised His disciples "another Comforter (KJV)" Who would "be with (them) forever" (Jn 14:16). Thlibo means to to suffer affliction, to be troubled, with reference to sufferings due to the pressure of circumstances, or the antagonism of adversaries. Thlibo describes the pressing of grapes to extract juice. Here are other uses in secular Greek literature - tight quarters; the city jammed full with a multitude; small living quarters; a tight place and full of bad snakes (I don't know of any "good" snakes - they are my great phobia); distressed by someone’s scheming; distressed soul. Thlibo can referred to both internal (with stress and/or anxiety) and external afflictions (eg, as occurred to slaves or aliens who were oppressed) or by troubles such as illness, desert wandering, and shipwreck. Crushed (4729) (stenochoreo from stenos = narrow + chora = space, territory [choros = a space]) means literally to restrict or to confine to a narrow or tight space, to be pressed for room (Josh 17:15 = "too narrow", Is 49:19 = "too cramped"). To be cooped up. To be cramped. Figuratively stenochoreo means to experience circumstances that seem to offer no way of escape (we've all had this feeling from time to time!) To feel "crushed" with difficulties. To oppress. To be in straits (strait is an archaic word which pictures one who is placed in difficulty or distress). Stenochoreo - 4x in the non-apocryphal Septuagint - Josh 17:15; Jdg 16:16; Isa 28:20; 49:19 -- Jdg 16:16 "It came about when she (Delilah) pressed (Lxx = stenochoria - NLT "nagging") him (Samson) daily with her words and urged him, that his soul was annoyed to death." In 2Co 6:12 (the only other NT use) the idea is to be "cramped" in one's feelings toward another, to be cool or formal toward another or to be reserved or restrained in words and actions) toward another. Comment on 2 Cor 6:12 - Paul says he had nothing to hinder his relationship with the Corinthians, whereas they were restrained toward him, in essence (playing on the literal meaning of stenochoreo) having "squeezed" him out of their lives, even closing their hearts to him! Why? Apparently they had bought into the lies perpetrated by the false teachers who sought to paint Paul's character and ministry in a negative light. This is a sad testimony that they believed liars instead of the truth spoken by Paul and that this would have been especially painful to Paul is a feeling we can all identify with for we have all be falsely accused. Paul may have been hurt but he was still a Spirit filled man and practiced the truth he penned that love "bears all things…endures all things." (1Co 13:7) Have you ever taught (or prepared to teach) a Biblical truth, only to have God bring you into a situation that gives you a chance to "live it out"? Related word - stenochoria used in 2Co 6:10, 2Co 12:10. BEWILDERED BUT NOT BEFUDDLED! Perplexed - completely baffled; very puzzled. confused, because something is difficult to understand or solve: baffled, confounded, hard put, hard-pressed, nonplussed Despairing - the complete loss or absence of hope; a feeling of complete hopelessness desperation, despond, despondence, despondency, forlornness, hopelessness (present tense - continually) Perplexed (aporeomai), but (absolutely) not (present tense - continually) despairing (exaporeomai) - "in despondency yet not in despair" (Plummer) Amplified = "we suffer embarrassments and are perplexed and unable to find a way out, but not driven to despair;" NEB = "bewildered, we are never at our wits’ end;" TLB = "We are perplexed because we don’t know why things happen as they do, but we don’t give up and quit." The idea is that they were often in situations not knowing which way to go and/or seeing no way open them. As in the preceding couplet But not is a strong contrast, with "not" being the Greek (ou) signifying ABSOLUTELY NOT! Roberson - A very effective play on words here, lost, but not lost out. MacDonald - Perplexed, but not in despair. From the human standpoint, Paul often did not know there could possibly be a solution to his difficulties, and yet the Lord never allowed him to reach the place of despair. He was never brought into a narrow place from which there was no escape. (Believer's Bible Commentary) Marvin
2 Coríntios 4:7-9
MacDonald - We may wonder why the Lord allowed His servant to go through such testings and trials. We would think that he could have served the Lord more efficiently if He had allowed his pathway to be free from troubles. But this Scripture teaches the very opposite. God, in His marvelous wisdom, sees fit to allow His servants to be touched by sickness, sorrow, affliction, persecution, difficulties, and distresses. All are designed to break the earthen pitchers so that the light of the gospel might shine out more clearly. (Believer's Bible Commentary) David Hocking's example of a man who had been "struck down" but he was "not destroyed" because he had come to understand experientially the grace and power of God - "Folks, I have never seen a more thrilling or powerful testimony to the power of God in the midst of suffering than what we saw on our Caribbean cruise. We had a couple who wanted to renew their marriage vows. This was a couple who had come to know Christ and they listened to our broadcast. And the man had contracted Lou Gehrig's disease and he was dying. Already he had lost the ability to use his hands and he fell over a couple of times on the trip. People were alarmed by it because he was losing all ability to control himself. His wife and he, after I talked to them personally, they granted me permission to have them literally go in front of everybody and tell the story of what was happening to them. He had a little over a year to live and he was dying. Our hearts were broken and people were crying all over the place listening to this man. And in private what he told me and he also expressed it publicly, he said, "David, I finally learned what the power of God is." He said, "the power of God is inside when you know you are dying." He said, "I thought I knew what it was. I didn't know it at all."" (David Hocking) This brings to mind one "knock down" blow that many thought had finished Paul's career as an apostle of Christ Jesus, Luke recording Paul's miraculous recovery… But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe. (Acts 14:19, 20) Comment: The world says you "can't keep a good man down." In this passage we see that you can't keep God's man down (until he has finished his course - cp the 3.5 year ministry of God's two witnesses in the end times - "when they had finished their testimony" then God allowed the Antichrist to deliver a knock out punch, but not before their work was fully accomplished. Rev 11:7-+) Kent Hughes nicely sums up 2Cor 4:7-9 - You can catch the intensity of Paul’s paradoxes by stacking the sufferings he endured in the earthen vessel of his body (using Tenney’s rendering): “squeezed … bewildered … pursued … knocked down.” What abject weakness! But we have God’s surpassing power: “not squashed … not befuddled … not abandoned … not knocked out.” What astonishing power! Again, “we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2Co 4:7). It wasn’t that Paul in each case reached down into his soul, sucked it up, and became the man. It was never his strength. It was God’s. Paul’s weakness was the occasion for God’s power. Paul remained an earthen pot, and a cracked pot at that, as his crumbling flesh allowed the power of God to shine so brightly. (2 Corinthians: Power in Weakness. Preaching the Word) Struck down (2598)(kataballo from katá = down + ballo = throw cast) means literally to cast down (Rev 12:10KJV) or strike down (as being struck with enough force to knock one to the ground) as when one is hit with a weapon. Thayer says the picture "is taken from an athlete or combatant." Wresting or boxing may have been the background for Paul's use of this word, for the Corinthians would have been quite familiar with a participant in the Isthmian (like our modern Olympics) Games being pummeled to or thrown down to the ground. Indeed, kataballo was the verb used to describe a either a knockdown in boxing or a throw down in wrestling. The other NT use (see third in Textus Receptus below) is in Hebrews "Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God (Hebrews 6:1) The Textus Receptus has a third use in Rev 12:10 not found in the modern Greek manuscripts in which John describes the future event when Satan will be thrown down out from his access to heaven (which he still possesses), an event which is associated with the middle of the Seventieth Week of Daniel. Kataballo is used of “throwing down” seed in the ground (sowing), of “throwing down” seed in a female (conception), or of the notion of giving birth to a new idea (person’s thought). It is used of stones being thrown down for the foundation or the starting point of a building. Noun form katabole used of foundation of the world (eg Eph 1:4+). Kataballo - 33x in 32v in the non-apocryphal Septuagint (LXX) =2 Sam 20:15; 2 Kgs 3:19, 25; 6:5; 19:7; 2 Chr 32:21; Job 12:14; 16:9, 14; Ps 37:14; 73:18; 106:26f; 140:10; Pr 7:26; 18:8; 25:28; Isa 16:9; 26:5; Jer 19:7; Ezek 6:4; 23:25; 26:4, 9, 12; 29:5; 30:22; 31:12; 32:12; 39:3; Dan 11:12; 2 Cor 4:9; Heb 6:1 Destroyed (622) (apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of Apollyon [Re 9:11-+] = destroyer) is a verb meaning to cause to experience utter destruction or ruin and often refers to eternal damnation (Mt 10:28; Lk 13:3; Jn 3:16; Ro 2:12) which is not Paul's intended meaning here. Note that apollumi when used to refer to eternal destruction does not refer to the loss of being, but the loss of well-being. It is interesting that apollumi like kataballo (see above) conjured up secular athletic metaphors (see metaphor), for this verb was used to refer to losing a match, as when one is knocked out in boxing or pinned in wrestling. In some contexts apollumi means to fail to obtain what one expects or anticipates and thus to lose out on or lose, especially referring to eternal rewards (Mt 10:42, Mk 9:41, 2Jn 1:8). Detzler adds that "In early Greek writings the word apollumi spoke of eternal loss or annihilation, which reflected the Greek concept of the afterlife. Later the word came to mean "violent injury" or "destruction." ( New Testament Words in Today's Language) M. R.
2 Coríntios 4:10-12
MacDonald - The life of the servant of God is one of constant dying. Just as the Lord Jesus Himself, in His lifetime, was constantly exposed to violence and persecution, so those who follow in His steps will meet the same treatment. But it does not mean defeat. This is the way of victory (Believer's Bible Commentary) Utley on Always carrying about (periphero) in the body the dying of Jesus - This refers to the paradox of our being rightly related to God, but exposed to physical problems because of a fallen world. We have eternal life, but we are physically dying (cf. 1:8). As Jesus was rejected and persecuted (cf. John 15:20), so too, are believers (cf. 1 Cor. 15:31; Gal. 2:20; Phil. 3:10; Col. 1:24; 1 Pet. 4:12–19).
2 Coríntios 4:10-12
MacDonald - This thought of life from death is continued in verse 11. It is one of the deepest principles of our existence. The meat we eat and by which we live comes through the death of animals. It is so in the spiritual realm. “The blood of the martyrs is the seed of the church.” The more the church is persecuted and afflicted and hunted and pursued, the more Christianity spreads. And yet it is difficult for us to accept this truth. When violence comes to a servant of the Lord, we normally think of it as a tragedy. Actually, this is God’s normal way of dealing. It is not the exception. Constant exposure to death for Jesus’ sake is the divine manner in which the life of Jesus is manifested in our mortal bodies. For Jesus' sake emphasizes we need to Make sure you are suffering for the right reason. Jesus is not just the reason for the season, but is also to be the reason for the suffering! (see "for My name’s sake" = Acts 9:16+, Php 1:29+ = "but also to suffer for His sake") Utley on for Jesus' sake - Our ministry burdens do not benefit Christ, but they are ours because we follow Him. As they persecuted Him, they will persecute us. However, it is also true that the things we suffer as Christ’s followers are the very things that can help us grow more and more like Him. See related note above under "always carrying about...". Homer Kent - As ministers of Christ he and the other apostles were continually exposed to the danger of physical death (paradidomi in the present tense). This is what Paul means when he writes of carrying about in his body “the dying of Jesus.” He had learned at the very beginning of his Christian life that Jesus regarded persecution directed against Christians as actually against Him (Acts 9:4–5; cf. Col. 1:24). The purpose, however, was not to undergo suffering for suffering’s sake, but that “the life of Jesus also may be manifested in our mortal flesh.” The proclamation of the new life in Christ became more clearly demonstrated when it was set against such a dramatic background. The eternal life provided by Jesus, who said “I am … the life” (John 14:6), enabled His messengers to be victorious in spite of physical weakness, and would ultimately make them triumphant even though many of them would experience a martyr’s death. (A Heart Opened Wide - Studies in 2 Corinthians; see also 2 Corinthians 2:14-4:18 The Glory of Christian Ministry - An Analysis) Beet on we who live "in contrast to Christ who died, and to the death into which day by day they are being given up. They were living victims of death. (2 Corinthians 4)
2 Coríntios 4:13-15
MacDonald - If it seems strange to us that Paul was not shaken by the constant danger of death, we find the answer in verse 14. This is the secret of his fearlessness in uttering the Christian message. He knew that this life was not all. He knew that for the believer there was the certainty of resurrection. The same God who raised up the Lord Jesus would also raise up the Apostle Paul with Jesus and would present him with the Corinthians. Remember that Paul's confidence in the bodily resurrection of Christ from the dead was the very cornerstone of the Gospel he proclaimed (1Co 15:1+, 1Co 15:2+, 1Co 15:3, 4, 5+) for if Christ has not been raised, your faith is worthless (mataios); you are still in your sins (in Adam, spiritually dead, Ro 5:12-+). Then those also who have fallen asleep (died) in Christ have perished. If we have hoped in Christ in this life only, we are of all men most to be pitied. (1Co 15:17-19+) Writing to the Philippians Paul declared his desire was… that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death in order that I may attain to the resurrection from the dead. (Php 3:10, 11+)
2 Coríntios 4:13-15
MacDonald - With the certain and sure hope of resurrection before him, the apostle was willing to undergo terrible hardships. He knew that all such sufferings had a twofold result. They abounded in blessing for the Corinthians, and thus caused thanksgiving to abound to the glory of God. These two motives actuated Paul in all he said and did. He was concerned with the glory of God and the blessing of his fellow men. So that (term of purpose/result) the grace which is spreading to more and more people may cause the giving of thanks to abound (perisseuo) to the glory of God (as more came to know Christ as Savior - God would get the glory, not Paul). - The grace which is spreading refers to the grace of God that the Spirit makes known through the Gospel of God. Grace in this passage could also refer to the power of God which was conferred on Paul to enable him to live victoriously even in the face of his many afflictions, and that this same power was extending to more and more members of the church at Corinth. Most favor the spread of God's grace indicating that more people were being converted. The result of spreading grace would be growing gratitude to God. Barton on more people may cause the giving of thanks to abound (perisseuo) to the glory of God - This would benefit the Corinthian Christians, for—through their prayers—they also had participated in Paul’s work of spreading the gospel (see 1:11). Ultimately, God would be glorified through all this. All praise and glory would be solely his, for he is the One who sacrificed his own Son for the benefit of all who believe. (Barton - 2Corinthians Commentary)
2 Coríntios 4:16
MacDonald - The fact that the outward man is perishing needs little explanation or comment. It is all too evident in our bodies! But Paul is here rejoicing in the fact that God sends daily supplies of power for Christian service. Thus it is true, as Michelangelo said, “The more the marble wastes, the more the statue grows.” Paul understood the relationship between suffering and sharing Christ’s death and His resurrection life, declaring his desire to the saints at Philippi… that I may know Him (Jesus) and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead. (Php 3:10, 11-+) Day by day (hemera kai hemera - see similar phrase in + on Lxx of Ps 68:20) - The promise is for daily renewal and speaks of progressive sanctification as Paul has just alluded to in 2Cor 3:18.
2 Coríntios 4:18
MacDonald comments that the things not seen "might include the glory of Christ, the blessing of one’s fellow men, and the reward that awaits the faithful servant of Christ at the Judgment Seat. Jowett comments: To be able to see the first is sight; to be able to see the second is insight. The first mode of vision is natural, the second mode is spiritual. The primary organ in the first discernment is intellect; the primary organ in the second discernment is faith … All through the Scriptures this contrast between sight and insight is being continually presented to us, and everywhere we are taught to measure the meagerness and stinginess of the one, and set it over the fulness and expansiveness of the other. (Believer's Bible Commentary) Illustration - In old age, Pierre Auguste, the great French painter, suffered from arthritis, which twisted and cramped his hand. Henri Matise, his artists friend, watched sadly while Renoir, grasping a brush with only his fingertips, continued to paint, even though each movement caused stabbing pain. One day, Matise asked Renoir why he persisted in painting at the expense of such torture. Renoir replied, "The pain passes, but the beauty remains." - He had his eyes on something other than his pain. He saw the goal. Those who fix their eyes on heaven will not be distracted by the things of earth. Charles Simeon on looking at "things which are seen" versus looking at "things which are not seen"… It was by faith that he attained this blessed state: and if, like him, we cultivate that heavenly principle, and take it as the spring and source of all our conduct, we shall find it productive of similar blessedness in our souls. It is, in truth, this principle, which above all others distinguishes the true Christian from every other person under heaven… He fixes his eye, not on things visible and temporal, but on things invisible and eternal … Faith is opposed to sight, and has respect entirely to things which are beyond the reach of mortal eyes. It looks upon an unseen God; even as Moses did, who feared not the wrath of Pharaoh, because “he saw him that is invisible.” This great and adorable Being it beholds, and contemplates all his glorious perfections. It sees all his mind and will in the book of revelation: it recognizes his superintending providence in all events: it regards him as inspecting continually the most hidden recesses of our souls, and noting every thing in the book of his remembrance in order to a future judgment. Faith also views an unseen Saviour as the supreme object of his people’s love, and the only foundation of all their hopes. It beholds him dying for their sins, and rising again for their justification: yea, it sees him interceding for them at the right hand of God, and preserving for them that peace which by their sins and infirmities they would soon forfeit. It enters into the whole of the Saviour’s work and offices, surveying them in all their extent and variety; and particularly regards him as the fountain of life to all his people; as having in himself all fulness of spiritual blessings treasured up for them, and imparting to them continually out of that fulness according to their several necessities. Faith views an unseen heaven also. It soars and penetrates into the very paradise of God, and surveys the crowns and kingdoms which God has there prepared for all that love him. There it beholds that glorious tabernacle which the soul shall inhabit as soon as this earthly house shall be dissolved: and in the promises recorded in the written word, it sees the possession of that glory assured to every believing soul, assured by an everlasting covenant, and by the oath of a “God that cannot lie.” Such are the objects of faith! and such the objects on which the Christian’s eye is continually fixed! By these he regulates the whole of his life and conversation—These are the things which draw forth his regards; and in comparison of these all earthly things are but as dung and dross. For these he sighs, and groans, and weeps, and strives: to obtain an interest in them is more to him than ten thousand worlds. Whatever will endanger the loss of these, he flees from, as from the face of a serpent: and whatever has a tendency to secure his interest in them, he labours incessantly to perform. In these all his affections centre: his hopes and fears, his joys and sorrows, all terminate in these: and, in exact proportion as he is enabled by faith to realize and apprehend these, he is happy. In a word, “he walks by faith:” and every step he takes is under the influence of that principle. Faith is to the Christian what the compass is to the mariner in the trackless ocean: under all circumstances he consults its testimony, and follows its directions: and, in so doing, he fears not but that in due time he shall arrive at his destined haven. This was the character of the Apostle Paul: and it is the character of every true Christian under heaven: “the life which he now lives in the flesh, he lives by the faith of the Son of God, who loved him, and gave himself for him?” … there is no comparison between the wisdom of walking by faith or of being actuated by sight. The principle of faith is, More exalted in its objects—The objects of sense are all poor, and mean, and worthless. Take all that eye ever saw, or ear heard, or heart conceived; and it would not weigh against one glimpse of the Saviour’s glory, or one taste of his love. Besides, it is all transient and of very short duration. But think of Almighty God and his covenant of grace; think of the Lord Jesus Christ, and all the wonders of redeeming love; think of heaven, and all its glory and blessedness; and then say, which are most deserving of our regard? In attaching ourselves to the one, we degrade ourselves to the state of unenlightened heathens… but by living wholly with a reference to the latter, we emulate, as it were, the glorified saints and angels. The one is as high above the other, as the heavens are above the earth… EARTHLY THINGS… A SHADOW, A DELUSION Earthly things may dazzle us with their glare and glitter: but they are all a lie, a cheat, a shadow, a delusion: there is no substance in them. With whatever confidence we press forward for the attainment of them, the more they disappoint our endeavours: and, when we think we have secured thee prize, we no sooner stretch out our hands to lay hold on it, than it eludes our grasp: or, if we apprehend the object of our desires, it proves to us no better than vanity and vexation of spirit. But was ever any one deceived in apprehending the realities of the eternal world? Did ever any one who sought them by faith, fail in the pursuit of them, or find them, when attained, below his expectation? No truly: it is justly said by the Lord Jesus Christ under the character of wisdom, “I cause them that love me to inherit substance:” and every promise that makes over these things to the believing soul, is as immutable as God himself… The tendency of visible things is to sensualize and debase the soul: but the effect of heavenly things is to purify and exalt it. The more we contemplate the Divine Being, the more shall we be transformed into his blessed image (cp 2Co 3:18). The more we exercise faith on the Lord Jesus Christ, the more will grace, and mercy, and peace be multiplied unto us. The more we breathe the atmosphere of heaven, the more shall we be fitted for the everlasting enjoyment of it. “Every man that has such hopes in him, purifies himself just as He is pure” (1Jn 3:3) and the very promises by which he apprehends them, lead him to “cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.” (2Co 7:1) Truly “by these he becomes a partaker of the divine nature,” (2Pe 1:4) and is progressively “changed into the divine image from glory to glory, even as by the Spirit of our God.” (2Co 3:18) THE WHOLE WORLD… A MERE PHANTOM What does he possess who has the whole world at his command? A mere phantom: and, if he look for any solid happiness from it, he will find, that he has only “filled his belly with the east wind.” But who can describe the happiness of him, who, by faith, has already in his soul “the substance of things hoped for, as well as the evidence of things not seen?” (He 11:1) Who can declare the blessedness of him, who has God for his Father, Christ for his Saviour, the Holy Spirit for his Comforter, and heaven for his home? This man lives on “angels’ food.” He has grapes of Eshcol already by the way: he stands on Pisgah’s top, surveying in all its length and breadth the land of promise: he has already an earnest and foretaste of the heavenly bliss: and, when he goes hence, he will change neither his company nor his employment: he is already dwelling in, and with, his God; and tuning his harp ready to join the choirs above, as soon as ever his attendant angels shall have received their commission to bear him hence… We thank our God that there are a goodly number of you who have learned to estimate things by their relation to eternity. O beg of God to “turn off your eyes from beholding vanity, and to quicken your souls in his way.” Pray to him to “increase your faith,” that your discernment of unseen things may be more clear, your enjoyment of them more rich, your improvement of them more uniform and abiding. Pray that your faith may be more and more influential on the whole of your life and conversation: and strive, in dependence on the Spirit of God, to walk more and more “worthy of your high calling.” Paul, in his most assured prospects of glory, “laboured, that, whether present in the body, or absent from it, he might be accepted of the Lord.” Do ye in this respect follow his example: “not setting your affections on any thing here below,” but “having your citizenship altogether in heaven, from whence you look for the Lord Jesus Christ” “to come and take you to Himself,” that you may “be with him, and like him “for ever. (The Christian Walking by Faith) Charles Simeon - Eternal life is that prize which is set before (the Christian runner in 1Ti 6:12). The conquerors in the Grecian games had only a corruptible crown for their reward; but the victorious Christian has “a crown of glory, that fadeth not away.” (1Co 9:25-+) Yes, “this is the promise that God has promised us, even eternal life.” (1Jn 2:25) To this “he is called;” and with nothing short of this should he be content. Let us, then, ever keep this in view—The sight of the prize held out to them (the runners in the earthly games), animated, no doubt, the people that were engaged in the various contests. And shall not the hope of eternal life encourage us? What could withstand us, if we kept that steadily in view? What could for a moment fascinate our minds, or what prevail to damp our ardour in the pursuit of it? In vain would the world offer its delights, or menace us with its displeasure: in vain would our corrupt appetites plead for a momentary indulgence, or Satan endeavour to beguile us with any promises whatever. If our eyes were only fixed habitually on the glory of heaven, we should prove as victorious as Moses himself, when “he refused to become the son of Pharaoh’s daughter; and chose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin, because he had respect unto the recompense of the reward.” Thomas Doolittle (1630-1707) wisely warns us "How we eye eternity—which makes men eternally miserable or everlastingly blessed, should have a powerful influence upon every step we take in our daily travels to the unseen, eternal world—to look at unseen, eternal evil things, that we might not fall into them—to look at unseen, eternal good things, that we might not fall short of them. Which is the design of the question propounded from this text; namely, How we should eye eternity, that it may have its due influence upon us in all we do. We must look at eternal things that are unseen with an eye that also is unseen; namely, with an eye of knowledge, faith, love, desire, hope. While we have a certain knowledge of unseen, eternal things, a firm belief of them, fervent love unto them, ardent desires after them, lively hope and patient expectation of them—we faint not in all our tribulations. Warren