2 Corinthians 4

Breaking of the Outer Self

The people in Corinth must’ve wondered how Paul could be so savagely persecuted, and still be directly in the center of God’s will. Just like the Maltese people who saw a snake bite Paul (Acts 28:5-6), they may have thought that Paul was being cursed by God. Paul explains the true reality of suffering in this section.

Later, Paul will state that we shouldn’t judge by these outward appearances (2 Cor. 5:16). By way of illustrating this concept, Garland notes that Paul’s experience is the opposite of the premise in Oscar Wilde’s book The Picture of Dorian Gray. On the outside, Dorian Gray looked handsome, but the portrait of his soul was grotesque. By contrast, Paul’s appearance on the outside looked marred and mangled, but his inner man was being renewed day by day to become more like Christ (2 Cor. 4:16).

(4:1) “Therefore, since we have this ministry, as we received mercy, we do not lose heart.”

When God give you a ministry, this is an act of mercy. Paul viewed serving God as a costly privilege, far outweighing the trials he was going through. Paul shares similar thoughts in his letter to Timothy:

“I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, ¹³ even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; ¹⁴ and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. ¹⁵ It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. ¹⁶ Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life” (1 Tim. 1:12-16; cf. 1 Cor. 15:9-10).

If serving Christ was something that we decided to do on a whim, then we could decide not to do it. But if God himself gives us this “ministry,” then that’s important. God has created specific good works for all of us to accomplish (2 Tim. 4:7; Eph. 2:10; Acts 13:25; 20:24).

The term “lose heart” (egkakeō) means “to lose one’s motivation in continuing a desirable pattern of conduct or activity, lose enthusiasm, be discouraged” (BDAG). The context may even favor the translation of “timidity” or “losing courage.”[] If you’re struggling with discouragement, it’s important to return again and again to this foundational truth: Our ministry is a priceless gift from God. This is what gives us “great boldness” (2 Cor. 3:12), which are the words that began this entire section from Paul.

(4:2) “But we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God.”

“But we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God.” Paul rejects the idea that he was self-serving, even though this was an accusation from his critics (cf. 2 Cor. 7:2; 12:16). Instead, he argues that he was transparent about his beliefs.

“Adulterating” (doloō) means “to make false through deception or distortion, falsify, adulterate” (BDAG). This might not refer to outright denial of God’s truth. It could refer to twisting or mutating the truth. Kruse writes, “Its use in the papyri in relation to the dilution of wine suggests that Paul had in mind the corruption of the word of God by mingling it with alien ideas.”[] These false teachers were twisting the ideas of Scripture, adding legalism to them. This could refer to selective reading, selective emphasis, or outright twisting the text to say something that it doesn’t. Wiersbe comments, “If people treated other books the way they treat the Bible, they would never learn anything.”[]

“Craftiness” (panourgia) means “cunning, craftiness, trickery” (BDAG). Paul later uses this term to refer to Satan’s “craftiness” in deceiving Eve (2 Cor. 11:3).

The “manifestation of truth” refers to the clear revelation of the truth to all people—not being double-tongued.

“Commending ourselves to every man’s conscience in the sight of God.” Paul knew that God would reveal his motives at the bema seat of Christ (1 Cor. 4:3-4). In other words, he lived with the constant reminder that God was watching.

(4:3) “And even if our gospel is veiled, it is veiled to those who are perishing.”

Paul returns to the concept of people not understanding the gospel—specifically “those who are perishing” (cf. 2 Cor. 2:15). Even though his gospel was unadulterated and clearly revealed (being a “manifestation of the truth”), there was a sense in which his gospel was “veiled.” How could the gospel be “manifested” and “veiled” at the same time? Paul explains…

(4:4) “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.”

The “god of this world” is Satan. John writes, “We know… that the whole world lies in the power of the evil one.” (1 Jn. 5:19). Satan has blinded people’s very minds (cf. Jn. 12:31; 1 Jn. 5:19). He stops people from seeing the light of the gospel. He largely blinds the minds of non-believers through his “world system” (kosmos). We can pray in faith that God would bind Satan’s influence here, in order to remove the barriers that keep people from understanding the truth of Christ. Jesus taught, “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart” (Mt. 13:19).

Incidentally, we still have a responsibility to come to faith—even if we have been “blinded.” Earlier Paul wrote, “Whenever a person turns to the Lord, the veil is taken away” (2 Cor. 3:16). The gospel is only veiled when we persist in rejecting it.

(4:5) “For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake.”

“Do not preach ourselves… bond-servants for Jesus’ sake.” This is an excellent summary of what it means to serve Christ: (1) Keep the focus on him—not yourself, and (2) think of yourself as a servant—not the master. Paul’s words “stand as a rebuke to any minister of the gospel, then or since, who aspires to worldly greatness or recognition.” Failure in this area is a failure “at the most fundamental point of ministry that has any claim to be apostolic.”[]

It must’ve been normal for the Corinthians to hear sophists “preach themselves” in teachings. Most likely, these orators subtly made the focus of the teaching about their gifts and talents. This was the opening issue that Paul raised in his first letter: “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ” (1 Cor. 1:12). Seeing ministry through this lens, Paul’s critics were making everything about Paul, so he needed to defend himself. Paul, by contrast, is trying to get the discussion off of himself, and back onto Jesus. Wiersbe comments, “It would have been easy for Paul to build a ‘fan club’ for himself and take advantage of weak people who thrive on associating with great men.”[] But rather than building himself up by “preaching himself,” Paul gets under people as their “bond-servant.” His transparency, lifestyle, and teaching all add to Paul’s credibility.

(4:6) “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.”

This is a paraphrase of Genesis 1:3. It also could be an allusion to Jesus appearing to Paul on the Damascus Road (Acts 9:3). This stands in contrast to Satan “blinding the minds of the unbelieving” (v.4). Here, we see that God “illuminates the inner lives of those previously blinded by Satan.”[] Jesus promised, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (Jn. 8:12). In the account of physical creation, light shined out of darkness. In the same way, spiritual light shines out of those who are new creations in Christ (cf. 2 Cor. 5:17).

Breaking of the outer self

Paul just finished discussing the greatness of God in the previous verses. Now, he speaks about the weakness of his followers.[] Specifically, he explains how God will reveal the light placed inside of his new creations (v.6). By appealing to the imagery of an “earthen vessel” or “clay jar,” Paul will state that we need to break the jar in order see the light within.

(4:7) “But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.”

In the ancient world, “earthen vessels” were cheap products. Kruse writes, “Once broken, earthenware vessels had to be discarded. They were thus cheap and of little intrinsic value. Paul may have had in mind the small earthenware oil-lamps sold so cheaply in the market-places.”[] We might compare “earthen vessels” to a Ziploc bag or a cardboard box. We are “dirt vessels” that contain an incredible gift. We need to be weak “so that” God’s power will be released (cf. 2 Cor. 3:5-6; 12:9).

Paul uses the conjunction “but” here. This material about “earthen vessels” is in contrast to the incomparably expensive gift that God placed inside of us (“the Light of the knowledge of the glory of God,” v.6). The message of Christ is about the message—not the messengers. Hudson Taylor once said, “All God’s giants have been weak [people] who did great things for God because they [trusted] Him being with them.”[]

Our suffering can lead to God showing himself through us. Wiersbe comments, “A pastor friend and I once heard a young man preach an eloquent sermon, but it lacked something. ‘There was something missing,’ I said to my friend; and he replied, ‘Yes, and it won’t be there until his heart is broken. After he has suffered awhile, he will have a message worth listening to.’”[]

Comparing appearances

The first attribute is the appearance of the “earthen vessel,” but the second is the internal spiritual reality. This discourse shows the differences between himself and the Stoic philosophers and sophists of his day:[]

(4:8) “We are afflicted in every way, but not crushed; perplexed, but not despairing.”

“We are afflicted in every way, but not crushed.” Paul’s suffering and affliction were very real (see 2 Cor. 7:5). Yet, he was not “crushed” (stenochōria), which refers to being “being confined or pressed.”[] This is because God’s provision was just as real as his suffering, and God was renewing his inner self (2 Cor. 4:16; cf. Eph. 3:16), rather than crushing it. Paul writes about his suffering later in his letter (2 Cor. 6:1-10; 11:16-12:10; cf. Gal. 6:17). Wiersbe writes, “The test of a true ministry is not stars, but scars.”[]

“Perplexed, but not despairing.” These two terms are similar in the Greek (aporeō and exaporeō). The term “perplexed” (aporeō) means “to be in a confused state of mind, be at a loss, be in doubt, be uncertain” (BDAG). The term “despairing” (exaporeō) means “to be at a loss psychologically, be in great difficulty, doubt, embarrassment” (BDAG). Paul wrote that he did “despair… of life” earlier (2 Cor. 1:8). Now, however, he shares how God taught him the lesson to trust in him through these times of despair.

“Perplexed.” We are confused during suffering, but as Christians, we have no need of despair. Despair occurs when we have no ultimate answers for our suffering, no ultimate hope in God’s victory over suffering, and no ultimate comfort in our suffering.

(4:9) “Persecuted, but not forsaken; struck down, but not destroyed.”

“Persecuted, but not forsaken.” One of our deepest desires is to feel like we aren’t abandoned during persecution—that someone is standing with us (Heb. 13:5-6). This is how we can “endure” when we’re persecuted (1 Cor. 4:12-13). See our earlier article, “Overcoming Persecution.”

“Struck down, but not destroyed.” We take beatings, but we are never beaten. We feel like we’re breaking, but we’re never broken. How did Paul take such a beating, but still have such powerful joy? These are all part of the “comforts” that Paul mentioned earlier (2 Cor. 1:3ff).

 (4:10-11) “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.”

This passage has much overlap with Paul’s earlier words about our triumph in Christ: “God… always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place” (2 Cor. 2:14). Here we learn that the “triumph” doesn’t come through the wearing of a crown, but through the bearing of the cross.

“Always carrying.” Suffering is the rule—not the exception.

“Carrying about in the body the dying of Jesus.” This must refer to suffering in the same way that Jesus suffered. Earlier, Paul wrote, “The sufferings of Christ are ours in abundance” (2 Cor. 1:5).

“Manifested in our body.” Paul must’ve looked mangled from all of his suffering. Garland comments, “Paul has been exposed to so much suffering that he looks like death. Some Corinthians doubted that the reign of Christ could ever triumph through such a weak and perishable apostle whose life always seemed to be at risk.”[] However, Paul states that as followers of Christ, we don’t want people to see us, but to see Jesus in us. Paul said that he “manifested” the truth of Christ in his words (v.2), and here he “manifested” the truth of Christ in his life.

“Delivered over to death for Jesus’ sake.” The term “delivered” (paradidomai) is also used of Jesus being delivered over to death (1 Cor. 11:23; Rom. 4:25; 8:32; Gal. 2:20). If God brought life out of death through the greatest act of evil in the world (i.e. the death of Jesus), then we can trust that he will do the same in our lives as well.

The “Light of the knowledge of the glory of God” is inside each and every believer (v.6), but this cannot be “manifested” until God chisels away at our outer self through suffering or what we call “breaking.” Like seeing the light of a Jack-o-Lantern through the holes in the pumpkin, God shows the light of Jesus through our scars and the fractures of our outer self to others. This “life out of death” principle is seen throughout the NT (Jn. 12:23-26). In the Cross of Christ, we see the worst, horrific death of all time, but we also see the most incredible life that the universe has ever witnessed.

Suffering grows us in ways that others means and methods simply cannot touch. Bible study, prayer, fellowship, serving, and giving of ourselves in love are all insufficient to break the “earthen vessel” to show “the Light of the knowledge of the glory of God” that is inside of us (v.6).

Suffering for others

(4:12) “So death works in us, but life in you.”

The suffering of believers is for the purpose of building others up. Earlier Paul wrote, “If we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort” (2 Cor. 1:6). When enduring suffering, many Christians want to discover how God will use it in their lives. But do we also ask how God will use this is someone else’s life?

(4:13) “But having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believe, therefore we also speak.”

Paul cites Psalm 116:10 (or LXX of Psalm 115:1). The Psalmist refers to “the anguish of the grave” (116:3), but then, he affirmed his confidence that God would deliver him “from death” (116:8). Paul had the same confidence as the psalmist, which he expands upon in the next couple verses. Paul’s trust in God’s eternal plan is what gives him the strength to keep on speaking for Christ.

“I believed, therefore I spoke.” Paul seems to be saying that he formed his convictions, and then he went out and started to share them with others. If we ourselves are not convinced about the truth of Christ, we won’t be very convincing.

(4:14) “Knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you.”

Paul’s comfort and motivation are not rooted in this life, but in the resurrection of Christ and our resurrection. He looks forward to the day when he will be with the Corinthians in the “presence” of God (NIV, NLT). This was what motivated him to “speak” about Christ to the Corinthians in the first place (v.13). He was looking forward to the day when he could be “presented” together with them at the end of history.

(4:15) “For all things are for your sakes, so that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God.”

Paul’s critics accused him of being self-serving. Instead, Paul counters that he suffers (1) for the Corinthians and (2) for the glory of God.

Paul returns to why he doesn’t lose heart

(4:16) “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.”

“Therefore we do not lose heart.” Paul now comes full circle, connecting back to verse 1 (“we do not lose heart”). Despair and discouragement in ministry are definitely at the forefront of Paul’s mind, but he has openly worked through them in this chapter for our benefit (and perhaps for his own). Paul “doesn’t lose heart” because he is reflecting on the ministry he’s been given (v.1), the support that God gives him (vv.6-9), the impact it has on others (vv.10-12, 15), and the security of knowing that he’ll be raised with Christ (v.14).

“But though our outer man is decaying, yet our inner man is being renewed day by day.” When we suffer based on God’s power, God grows the light that he put in our hearts (v.6; cf. Eph. 3:16).

(4:17) “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.”

Earlier, Paul referred to his suffering as being “burdened excessively, beyond [his] strength, so that [he] despaired even of life” (2 Cor. 1:8). Now, he refers to it as “momentary, light affliction.” What changed? Here, Paul is evaluating and assessing this suffering from the perspective of eternity. Elsewhere, he writes, “For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Rom. 8:18). Paul is able to call his intense suffering for Christ “momentary, light affliction” not through denial of his harsh circumstances, but because it pales in comparison with the “eternal weight of glory.” A lot of suffering is increased or decreased based on our perspective. Paul had his mind focusing on the “things above” (Col. 3:1-3), so this was all a matter of perspective.

These afflictions are not only outweighed, but according to Paul, these are the means of “producing” this glory (cf. Rom. 8:17). The more we suffer, the more we share.

Our role

(4:18) “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.”

 “Look” (skopeō) means “to pay careful attention” or to “look (out) for” or to “notice” (p.931). In other words, this verb is not a passing or passive observation, but is an intense concentration on a specific object. We might compare this to a quarterback in the pocket who has a linebacker ready to tackle him. Even though the threat of the 250lbs linebacker is very real, he needs to keep his eyes focused “downfield.” These promises of God are like life preservers. It’s our choice whether we will make these promises the foundation of our lives, or whether we will be perpetually whiplashed by our circumstances.

Questions for Reflection

Read verse 5. What does Paul mean when he writes, “We do not preach ourselves but Christ Jesus”? What would it look like for someone to preach himself, rather than Christ?

What do you think of this statement from Cranfield? He writes, “How often is that which is hailed as a successful ministry little more than success in winning a personal following!”[] How can we discern the difference between the two? What could be misleading factors?

Read verses 1-18. What are some key truths that helped Paul during a time of intense suffering? List these out.

Can we say with Paul, “Therefore, we do not despair”? Or do our circumstances dictate the level of confidence we have in God?

Do I see serving my church and the people around me as synonymous with serving Christ?

What would it look like for a believer to minimize the eternal perspective when going through suffering? What sort of things might you hear or notice?

What are practical steps we can take to gain Paul’s perspective on suffering?

Why is a ‘life out of death’ process necessary for spiritual growth? What might suffering bring growth in ways that Bible study, prayer, and fellowship do not?