2 Corinthians Chapter 4

Our Light Affliction

A. How a More Glorious Covenant Should Be Presented

2 Corinthians 4:1-2 (NKJV):
“Therefore, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.”

Paul begins this section with the word therefore, connecting back to the ministry of the New Covenant which he has described as far more glorious than the Old Covenant of the Law (2 Corinthians 3:7-11). Because of this great ministry, Paul declares, “we do not lose heart.” The word translated lose heart in the Greek carries the idea of cowardice or corruption, describing not only faint-hearted weakness but also behavior that slips into moral compromise. Paul is clear that the greatness of his calling strengthens him against despair, discouragement, or retreat. For those called to minister in Christ, discouragement often arises from losing sight of the glory and privilege of the calling. Paul’s endurance was rooted in his awareness that this ministry was given by mercy, not merit.

Paul further states, “as we have received mercy.” His ministry was not earned by effort, lineage, or learning. It was grounded entirely in God’s gracious mercy. Mercy, by definition, is undeserved; Paul had been a persecutor of the church (Acts 9:1-6), yet God, in sheer mercy, made him a minister of the gospel. This acknowledgment kept him humble. Any preacher or teacher who forgets that their ministry is an undeserved mercy will soon fall into pride and misuse of authority.

Paul continues, “we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully.” Here Paul emphasizes his rejection of manipulative or dishonest methods. The term handling the word of God deceitfully refers to corrupting, diluting, or adulterating the truth. The Greek word is used nowhere else in the New Testament, and it means to mix or water down, as one would dilute wine. Paul would not conceal the gospel behind veils of mystery, nor corrupt it with human philosophy, nor soften it to avoid offense. He openly rejected all forms of manipulation or trickery in ministry. Many in every age have failed here, taking the pure gospel but mixing it with worldly wisdom, psychological gimmicks, or cultural accommodation in an attempt to make it more acceptable. Yet in doing so, they commit the very error Paul refused: they handle the Word of God deceitfully.

Instead, Paul declares that he ministered “by manifestation of the truth.” His preaching was marked by clarity, openness, and straightforward proclamation of the gospel. He did not hide the truth behind elaborate systems of esoteric teaching, as the false teachers in Corinth were prone to do. Paul trusted the gospel itself, knowing that the plain truth of God’s Word, illuminated by the Spirit, has power to convict and transform hearts (Romans 1:16).

Paul adds, “commending ourselves to every man’s conscience in the sight of God.” His ministry could withstand the scrutiny of human conscience and the judgment of God Himself. Conscience, though fallen and capable of error, is a God-given faculty that bears witness to truth (Romans 2:15). Even Paul’s opponents, in the depths of conscience, would be compelled to admit the integrity of his ministry, though they might slander him outwardly. Still, Paul’s ultimate accountability was not to men but to God. To preach “in the sight of God” means to minister under divine scrutiny, aware that God Himself observes and evaluates every motive, word, and deed.

Paul’s enemies in Corinth accused him of being weak, inconsistent, and unfaithful. They argued that his frequent suffering and affliction proved that God was displeased with him. But here Paul clarifies: his hardships were not the result of unfaithfulness. On the contrary, he endured trials precisely because he was faithful to the ministry entrusted to him. His suffering was not evidence of God’s judgment, but of his commitment to the gospel of Christ.

In summary, Paul outlines six essential qualities of true gospel ministry:

  1. Courage — “we do not lose heart,” standing firm despite opposition.

  2. Humility — recognizing that ministry is received as mercy, not merit.

  3. Honesty — renouncing shameful and deceitful methods.

  4. Clarity — manifesting the truth openly without obscurity or corruption.

  5. Integrity — appealing to every man’s conscience by the purity of his message and conduct.

  6. Accountability — ministering always in the sight of God, the final and true Judge.

This passage sets the standard for Christian ministry in every generation. Ministers are not innovators but stewards of the truth. They must resist the temptation to dilute the gospel for cultural approval or worldly success. As Paul reminded Timothy, “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2). Paul himself modeled this ministry, standing as an example of faithfulness under the most difficult circumstances, never losing heart because he always remembered the greatness of the ministry entrusted to him by mercy.

B. Why Don’t More People Respond to Such a Glorious Gospel?

2 Corinthians 4:3-4 (NKJV):
“But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.”

Paul now addresses a natural question: if the gospel is so glorious, why is it not universally received? His answer is sobering. “Even if our gospel is veiled, it is veiled to those who are perishing.” The imagery of a veil connects back to chapter 3, where Paul explained how a veil lay over the reading of Moses until one turns to Christ (2 Corinthians 3:14-16). Here, however, the veil does not cover the Scripture but the perception of the gospel itself. If some fail to grasp the gospel, the fault does not lie in the message nor in the messenger, but in the condition of the hearer.

Those who are perishing are described as spiritually blind. The gospel is clear, radiant, and powerful, yet only those who are spiritually dead and resistant fail to perceive it. Calvin rightly observes, “The blindness of unbelievers in no way detracts from the clearness of the gospel, for the sun is no less resplendent because the blind do not perceive its light.” Just as the physical sun remains luminous whether or not the blind man can see it, so the gospel shines in power even if unbelievers reject it.

The King James Version renders the phrase, “hid to them that are lost.” Charles Spurgeon captured the force of this translation with his vivid words: “According to the text, he that believes not on Jesus Christ is a lost man. God has lost you; you are not His servant. The church has lost you; you are not working for the truth. The world has lost you really; you yield no lasting service to it. You have lost yourself to right, to joy, to heaven. You are lost, lost, lost. It is not only that you will be lost, but that you are lost—even now.” This sobering truth reminds us that unbelief is not a neutral state, it is active lostness in the present tense.

Paul then explains the deeper cause of this blindness: “whose minds the god of this age has blinded, who do not believe.” Here Satan is described as “the god of this age.” This does not mean that he is equal with God, for Satan is a created being under God’s sovereignty. Rather, it reflects his usurping influence over the present world system, which lies under his sway (1 John 5:19). He blinds the minds of unbelievers so that they remain in darkness. Yet their blindness is not merely the result of Satan’s deception. Scripture teaches that men love darkness rather than light because their deeds are evil (John 3:19). Human responsibility and satanic deception work together: men choose darkness, and Satan works to keep them there.

It is significant that Paul says Satan blinds “the minds” of unbelievers. While Satan certainly appeals to emotions and corrupt desires, his primary battleground is intellectual. He clouds reasoning, distorts truth, and promotes false philosophies to keep people from considering the gospel with clarity. In every generation, Satan wages war on the mind by promoting ignorance, distraction, and shallow thinking. He fills the world with endless diversions, false ideologies, and counterfeit religions to keep minds closed to the truth of Christ.

This is why God has chosen His Word as the vehicle for the gospel. The Word of God addresses the mind with truth and light, and by the Spirit’s illumination it can penetrate even the most blinded intellect. Paul emphasizes that Satan blinds “lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” The gospel is not merely information about Christ, it is the shining forth of His glory. Christ is described here as “the image of God,” meaning He is the visible manifestation of the invisible God (Colossians 1:15; Hebrews 1:3). To see Christ in the gospel is to see God’s glory revealed in human form.

Thus, unbelief is not a problem of insufficient evidence, nor of unclear proclamation. It is the tragic result of spiritual blindness imposed by Satan upon those already bent toward darkness. The glory of Christ shines brilliantly, but those who are perishing remain veiled in unbelief, unless the Spirit of God breaks through the blindness and gives sight.

C. The God of This Age and the Blinding of Minds

2 Corinthians 4:3-4 (NKJV):
“But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.”

Paul identifies the one who blinds the minds of unbelievers as “the god of this age.” Nowhere else in Scripture is Satan given this exact title, yet the thought is echoed in other passages. Jesus Himself called Satan “the ruler of this world” (John 12:31; John 14:30). Paul described him as “the prince of the power of the air, the spirit who now works in the sons of disobedience” (Ephesians 2:2), and spoke of wrestling against “the rulers of the darkness of this age” (Ephesians 6:12). John confirmed this when he wrote, “We know that we are of God, and the whole world lies under the sway of the wicked one” (1 John 5:19). These passages together testify that there is a real, though limited, sense in which Satan exercises dominion over the present fallen world system.

Paul clarifies that Satan’s rule is not ultimate, for “the earth is the LORD’s, and all its fullness, the world and those who dwell therein” (Psalm 24:1). God remains sovereign, and Satan’s power is permitted only within the boundaries God allows. Yet within those boundaries, Satan is indeed the usurper-ruler of this present age. This is why, during Christ’s temptation, when Satan showed Him all the kingdoms of the world and their glory, Jesus did not dispute his claim (Luke 4:5-8). In a sense, Satan is the “popularly elected” ruler of this age, as the majority of humanity follows him willingly, preferring darkness over the light of Christ.

As one commentator rightly observed, “The satanic world sovereignty is in fact apparent rather than real; for God alone is the ‘King of the ages’ (1 Timothy 1:17).” Matthew Poole adds, “It is the devil who is here called the god of this world, because he ruleth over the greatest part of the world, and they are his servants and slaves. Though we nowhere else find him called the god of this world, yet our Saviour twice calls him the prince of this world.” Satan rules by deception, manipulation, and coercion, but his reign is temporary and subordinate to the purposes of God.

However, the biblical truth that Satan is “the god of this age” must not be misunderstood. Some heretical groups, such as the Manichaeans, twisted this truth into a dualistic worldview, teaching that God and Satan were equal but opposite forces locked in eternal struggle. This is a false distortion, for Satan is not God’s equal; he is a created being, fallen from his original place of honor as a covering cherub (Ezekiel 28:14-17). To suggest otherwise is to elevate Satan beyond what Scripture teaches. Tragically, in overreacting to such heresies, some early Christian commentators like Augustine and Origen reinterpreted Paul’s words in ways that drained them of their plain meaning. John Calvin rightly critiqued this tendency, remarking that they were “more anxious to refute their opponents than to expound Paul.”

The correct understanding is simpler: Satan is called “the god of this age” in the same way Baal was called the god of those who worshiped him, or as the dog was worshiped as a god in Egypt. He is not God in truth, but only in the eyes of those who follow him. His authority is illegitimate, parasitic, and temporary, but his influence is real and devastating for those who submit to him.

D. The Unbelieving Who Remain Blinded

Paul explains that Satan blinds only “those who do not believe.” This indicates both responsibility and remedy. If a man is weary of his blinded mind, the solution is not despair but faith in Christ. By trusting in who Jesus is and what He has done, the veil is removed, and Satan’s power to blind is broken. G. Campbell Morgan observed, “The god of this world is able only to blind the minds of the unbelieving. Refusal to believe is the secret and reason of the blindness that happens to men.” In other words, unbelief is not merely the effect of blindness but its cause. Men choose not to believe, and in that refusal, Satan holds them in darkness.

E. Lest the Light of the Gospel Should Shine

Paul emphasizes that Satan blinds the minds of the lost precisely “lest the light of the gospel of the glory of Christ… should shine on them.” To see the glory of Christ in the gospel is to be saved. Therefore, Satan’s entire strategy revolves around preventing unbelievers from beholding Christ’s glory. He does not fear religion, morality, or philosophy, but he trembles at the thought of sinners beholding Christ crucified and risen, for that sight brings salvation.

This truth should shape our prayers for the lost. Evangelism is not merely a matter of persuasion or presentation, but of spiritual warfare. We must ask God to shine His light into darkened hearts, to bind the blinding work of Satan, and to grant the gift of faith that overcomes unbelief. Paul himself described his mission in these terms: “to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God” (Acts 26:18).

F. Paul’s Personal Testimony of Spiritual Sight

Paul adds a personal dimension to this truth. He knew firsthand what it meant to be blinded by Satan and then to be given sight by God. On the Damascus road, when Paul encountered the risen Lord, he was struck with literal blindness until Ananias laid hands on him, and something like scales fell from his eyes (Acts 9:1-19). This physical blindness was a vivid picture of his prior spiritual state. Once Christ revealed Himself, Paul’s physical and spiritual sight were restored, and he became a witness to the glory of Christ.

Paul also uses a special word for “light” here. It is not the ordinary Greek word for light, but one that signifies radiance or brightness emitted by a shining body. It is the word used in the Septuagint for “the light of Your countenance” in Psalm 44:3, and for “a light of fire” in Psalm 78:14, where God led His people with His glory. The imagery emphasizes that the gospel radiates the very glory of God’s presence, breaking into darkness with brilliance and warmth. As Charles Hodge notes, it signifies “the brightness emitted by a radiant body.” The gospel is no mere reflection, but the direct shining of divine glory through Christ, who is the image of God.

B. Treasure in Clay Pots

2 Corinthians 4:5-6 (NKJV):
“For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to 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.”

Paul now clarifies the heart of his preaching ministry. The focus was not himself, his accomplishments, or even his dramatic conversion story. Instead, he emphatically declares, “For we do not preach ourselves, but Christ Jesus the Lord.” This is a powerful reminder that the subject of authentic Christian preaching is not the messenger but the Master. Preaching that magnifies the preacher is fundamentally flawed, for no man can save a soul or bring anyone into fellowship with God. Christ alone is Savior and Lord, and He alone must be proclaimed.

a. For we do not preach ourselves

Paul insists that he never climbed into a pulpit or stood before an audience to present himself as the center of the message. His task was to lift up Christ. Many preachers, even well-intentioned ones, fall into the subtle error of preaching themselves rather than Jesus. They emphasize personal anecdotes, humorous stories, or touching experiences in such a way that the message becomes centered on the preacher’s life rather than Christ’s person. While such illustrations may be permissible, they must remain subordinate. As salt in a meal, a small measure can enhance, but too much spoils the dish. A.T. Robertson rightly called the preaching of one’s self “surely as poor and disgusting a topic as a preacher can find.”

The danger lies in how the audience often prefers this kind of preaching. It feels intimate and entertaining, giving the illusion of authenticity. The preacher, in turn, may be tempted to indulge in such self-preaching because it draws quick approval. Yet Paul reminds us that the preacher himself cannot redeem, cannot sanctify, and cannot reconcile a sinner to God. Only Christ can do this. Therefore, Paul’s rule was unwavering: preach Jesus, not self.

b. But Christ Jesus the Lord

Paul makes it clear that his message was not moralism or reform, not a new code of ethics, but a person: Christ Jesus the Lord. Christianity is not primarily about rules or virtues but about Christ Himself. When a person recognizes Jesus as Lord, loves Him, and submits to Him, moral transformation follows as fruit from the tree. Charles Hodge explains: “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?”

Thus, Paul’s preaching was not human-centered, nor was it designed merely to produce outward reform. It was Christ-centered, designed to bring men into living union with Jesus, who alone can transform both heart and conduct.

c. Ourselves your bondservants for Jesus’ sake

When Paul did speak of himself, it was only in this way: “your bondservants for Jesus’ sake.” The word bondservant (Greek doulos) signifies complete submission and humility. Paul did not regard himself as a lord or master over the Corinthians but as their servant because of his loyalty to Christ. His service to the church was not ultimately for their approval but for Christ’s glory. He lived and ministered to please Jesus, not men (Galatians 1:10). This preserved him from both pride and despair, for he knew that his true Master was the Lord.

This also means Paul’s ministry was not manipulative or self-serving. A man who sees himself as a bondservant for Jesus’ sake does not preach for money, applause, or status. His service is fueled by devotion to Christ, and therefore it can endure hardship, rejection, and even persecution without wavering.

d. God’s Light Shining in Our Hearts

Paul then anchors his preaching in the creative power of God: “For it is the God who commanded light to shine out of darkness, who has shone in our hearts.” This recalls Genesis 1:3, when God said, “Let there be light,” and light broke into the formless void. The same God who created physical light has also created spiritual light in the hearts of believers. Conversion is not the gradual discovery of truth by human wisdom but the sovereign act of God shining His light into the soul.

The purpose of this light is “to give the light of the knowledge of the glory of God in the face of Jesus Christ.” Here Paul reveals that the ultimate display of God’s glory is found in Jesus Christ. Just as the Old Testament spoke of the radiance of God’s glory filling the tabernacle and temple (Exodus 40:34-35; 1 Kings 8:10-11), so now the glory of God shines in the person of Christ. To see Jesus is to see God (John 14:9). The gospel is therefore not merely information about salvation but revelation of God’s glory in the face of His Son.

Paul’s own Damascus road experience illustrates this truth (Acts 9:3-6). A blinding light from heaven shone around him, and in that light he saw the glory of Christ. Just as God commanded light to shine into the darkness of creation, He shone spiritual light into Paul’s heart, transforming him from persecutor to preacher. Every true believer experiences the same miracle on a spiritual level: the light of Christ dispels darkness, enabling the sinner to behold God’s glory and be transformed.

2 Corinthians 4:5-6 (NKJV):
“For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to 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.”

d. The God who commanded light to shine out of darkness

Paul declares that the very God who spoke creation into existence is the same God who now shines spiritual light into human hearts. He says, “the God who commanded light to shine out of darkness,” directly echoing Genesis 1:3: “Then God said, ‘Let there be light’; and there was light.” Paul affirms the literal creation account, believing that light itself came into existence by the spoken command of God. In the same way, God is able to speak into the deepest darkness of the human heart and command spiritual light to shine.

This is the contrast Paul draws with Satan’s blinding work in verse 4. Satan blinds minds to keep them in darkness, but God’s creative command brings irresistible light. Satan’s deception is strong, but God’s sovereign power is greater. Just as no darkness could withstand the first creative light, no spiritual blindness can ultimately resist the sovereign command of God to bring illumination through the gospel.

e. Who has shone in our hearts

Paul personalizes this truth, writing that God “has shone in our hearts.” This is not abstract theology; it was Paul’s lived experience. On the Damascus road, as he journeyed to persecute Christians, Luke records: “As he journeyed he came near Damascus, and suddenly a light shone around him from heaven” (Acts 9:3). Paul was struck with physical blindness, but in that same encounter the light of Christ shone in his heart, opening his spiritual eyes. The man who had hated Christ and His church became the apostle of the gospel, transformed by the light of God’s glory.

This description extends beyond Paul. It should describe every Christian: people with shining hearts. God has illuminated our inner being so that we may reflect His light in the world. As Jesus Himself said, “You are the light of the world. A city that is set on a hill cannot be hidden” (Matthew 5:14). A Christian whose heart has been lit by God should shine forth with the life of Christ, not retreat back into darkness.

f. To give us the light of the knowledge of the glory of God

Paul explains the purpose of this divine illumination: “to give us the light of the knowledge of the glory of God.” This means that salvation is not merely forgiveness of sins, but the granting of knowledge—an experiential awareness—of God’s glory. Every Christian should have at least some apprehension of the glory of God, a growing understanding of His majesty, holiness, and grace. If a professing believer can say, “I know nothing of the light of the knowledge of the glory of God,” that person should seek God earnestly for true conversion or for a deeper work of His Spirit.

Furthermore, the light given is not meant to be hoarded but to be shared. God “shined it in” so that we might “shine it out.” Believers are called to reflect God’s light to others. If someone attempts to keep this light hidden, they inevitably fall back into darkness. Paul’s metaphor can be pictured as a man in a bright room who enjoys the sunshine but selfishly closes the curtains to keep the light for himself. By shutting out the light, he only places himself in darkness again. Likewise, if a Christian withholds the light of Christ from others, his own life will lose the vitality of that illumination.

g. In the face of Jesus Christ

Finally, Paul identifies where this glory is most clearly revealed: “in the face of Jesus Christ.” The knowledge of God’s glory is not gained through mystical speculation, philosophical pursuit, or even nature alone, but in the person of Christ. Jesus is the full revelation of God’s glory, the image of the invisible God (Colossians 1:15). As Jesus Himself declared, “He who has seen Me has seen the Father” (John 14:9).

Jesus prayed that His followers would behold this glory: “Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me” (John 17:24). To see Christ in His person and work is to see the very glory of God. In Him, grace and truth are perfectly manifested (John 1:14). Thus, the gospel is not only the announcement of salvation but the unveiling of God’s glory in Christ, accessible by faith.

C. A Great Treasure in Such a Humble Container

2 Corinthians 4:7 (NKJV):
“But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.”

Paul now contrasts the surpassing glory of the gospel with the frailty of those who bear it. He declares that “we have this treasure in earthen vessels.” The treasure is the gospel itself—the greatness of Jesus Christ revealed in the light of God’s glory, as Paul described in verses 5–6. This treasure is beyond calculation, the most precious reality in creation: the knowledge of the glory of God in the face of Jesus Christ. The wonder is not only the treasure itself but the surprising place where God has chosen to store it: frail human beings.

a. This treasure

The treasure Paul describes is the glory of the gospel, the radiant light of Christ shining into hearts. It is not merely a set of doctrines but the very reality of God’s presence revealed in His Son. The gospel is God’s supreme gift to mankind, surpassing every earthly treasure, for it reconciles men to their Creator, transforms their lives, and promises eternal glory.

b. We have this treasure in earthen vessels

Paul compares believers to clay jars, ordinary earthenware vessels used daily in the ancient world. Such containers were inexpensive, fragile, and easily broken. Unlike fine metal or glass, once broken they had little value. As one scholar notes, “They were thus cheap and of little intrinsic value.” God has chosen to place the most priceless treasure in the most common packaging.

The point is not to disparage the body or human personality but to emphasize the vast difference between the value of the container and the treasure within. No human being, no matter how intelligent, pure, or gifted, is worthy in themselves to carry God’s glory. Even the best of men are but fragile jars of clay. Yet God has entrusted His gospel to such vessels to display His grace.

We live in a world that prizes outward appearance and impressive packaging. People are often more drawn to eloquence, charisma, or talent than to the truth itself. But God works differently. Jesus Himself came into the world without outward grandeur. He “made Himself of no reputation, taking the form of a bondservant” (Philippians 2:7). He was despised and rejected, without form or comeliness that men should desire Him (Isaiah 53:2-3). God was not ashamed to clothe His glory in the weakness of human flesh, and He is not ashamed to use weak vessels today.

c. That the excellence of the power may be of God and not of us

Paul explains why God uses weak and fragile vessels: so “that the excellence of the power may be of God and not of us.” The phrase “excellence of the power” highlights surpassing greatness—an extraordinary power that clearly exceeds human capacity. By placing the treasure in fragile vessels, God makes it unmistakable that the power belongs to Him alone.

This principle runs throughout Scripture. God delights to use the weak to confound the strong, the foolish to shame the wise, “that no flesh should glory in His presence” (1 Corinthians 1:29). He told Gideon to reduce his army to three hundred men so that Israel would know victory came from God, not human might (Judges 7:2). The very breaking of Gideon’s clay pitchers allowed the light to shine forth and victory to come (Judges 7:20). In the same way, God often breaks His servants—through suffering, weakness, or hardship—so that the light of Christ shines more clearly, and the power is recognized as God’s.

If God had chosen “perfect vessels”—angels or glorified beings—men might credit the vessel rather than the treasure. But by using fragile, ordinary people, God ensures that the gospel’s triumph is seen as His work, not man’s. Thus, our weakness is not a hindrance but a stage for God’s strength.

D. The Suffering in Paul’s Ministry Brought Forth Life

2 Corinthians 4:8-12 (NKJV):
“We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed—always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you.”

Paul now describes the paradox of Christian ministry: continual suffering, yet continual sustaining by God. His words reflect not speculation but his lived experience as one who endured immense trials for the sake of Christ.

a. We are hard pressed

The phrase hard pressed conveys the sense of being hunted or pursued. Paul lived much of his ministry under threat. In Acts 23:12, more than forty men conspired to kill him, binding themselves with an oath not to eat or drink until they succeeded. Paul knew what it was to be constantly under siege, pressured by enemies both Jewish and Gentile, and harassed by false brethren. His life as an apostle was one of relentless pursuit by those who opposed the gospel.

b. Yet not crushed

Though hunted, Paul was never ultimately overcome. He bore tremendous stress, but he was not crushed by it. He remained resilient because the sustaining power of Christ upheld him. This demonstrates the paradox of Christian endurance: great affliction, yet divine preservation. It was not human strength but the life of Jesus sustaining him in the midst of danger.

c. Hard pressed… perplexed… persecuted… struck down

Paul lists four pairs that describe the tension of Christian suffering:

  • Hard pressed, yet not crushed.

  • Perplexed, but not in despair.

  • Persecuted, but not forsaken.

  • Struck down, but not destroyed.

This is the rhythm of Paul’s life: opposition met with God’s preservation. The gospel brought him into situations where his strength failed, but Christ’s power prevailed. Paul’s very survival testified to the sustaining grace of God.

For modern readers, these words may sound like spiritual poetry, but for Paul they were reality. He was stoned at Lystra (Acts 14:19), shipwrecked, beaten, imprisoned, and constantly in danger (2 Corinthians 11:23-28). He was not speaking of hypothetical struggles but describing the scars and sufferings of a life spent in gospel labor.

d. Always carrying about in the body the dying of the Lord Jesus

Paul explains that his constant suffering was a participation in the dying of Jesus. This does not mean he was crucified physically but that his life continually mirrored Christ’s suffering and self-sacrifice. His ministry was shaped by the cross, marked by weakness, opposition, and rejection.

This principle remains true for every Christian who desires Christ’s life to be evident in them. To manifest the life of Jesus, we must also share in His sufferings. As Paul said in Philippians 3:10: “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death.” Many seek the resurrection power but not the fellowship of His sufferings. Yet Paul recognized that both belong together. God releases the fragrance of Christ in His people through brokenness, just as a vial must be broken for the perfume to be poured out.

e. That the life of Jesus also may be manifested

Paul clarifies that the purpose of carrying about the dying of Jesus is that “the life of Jesus also may be manifested in our body.” His suffering was not purposeless. It allowed the resurrection life of Christ to shine through his weakness. The cross and the resurrection are inseparable in the believer’s life. Through trials, Christ’s sustaining power becomes visible, showing that the gospel is not theory but living reality.

f. For we who live are always delivered to death for Jesus’ sake

Paul’s ministry involved constant exposure to danger “for Jesus’ sake.” The phrase always delivered to death describes a life lived under the shadow of martyrdom. Yet this continual exposure to death served the higher purpose of displaying Christ’s life in Paul’s mortal body. His frailty became the backdrop for God’s power.

g. So then death is working in us, but life in you

Paul concludes with a striking statement: “death is working in us, but life in you.” His sufferings as an apostle were not in vain. Through his hardships, the Corinthians had received the gospel. Paul’s death-like experiences brought life to others. This reflects the principle of ministry: fruitfulness for others often comes at the cost of suffering for the servant. The cross is not only the basis of salvation but also the pattern of Christian service—life for others comes through sacrifice and suffering.

2 Corinthians 4:8-12 (NKJV):
“We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed—always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you.”

e. Always delivered to death… death is working in us, but life in you

Paul recognized that the spiritual riches and blessings he imparted to the Corinthian Christians were not the result of ease or comfort but were purchased, in a sense, through his own suffering. His ministry was marked by a continual “delivering to death,” a life lived on the edge of danger, hardship, and trial for Jesus’ sake. In this way, his ministry bore a cruciform shape: just as Christ’s death brought life to others, Paul’s suffering became the means through which God made him effective in ministry.

This truth corrects the misconception that those most used of God always live in perpetual “victory,” free from hardship. Many assume spirituality and divine favor mean an easy life. Paul’s words demonstrate the opposite. God’s most fruitful servants are often called to endure deep, death-like sufferings, not as punishment but as preparation for greater usefulness. Suffering in the life of a believer is never wasted, for God weaves it into His purposes of sanctification and service.

G. Campbell Morgan illustrated this with a story. He once encountered a young preacher who was brilliant, eloquent, and powerful in his early ministry. After hearing him speak, Morgan asked his wife, “Wasn’t that wonderful?” She quietly replied, “Yes, but it will be more wonderful when he has suffered.” Later, after enduring hardship, that same preacher’s ministry deepened, gaining a richness and authenticity that only suffering could produce. As Morgan concluded: “Well, he suffered, and it was more powerful.” This reflects the principle Paul describes—death working in the servant produces life in the hearers.

f. Death in us, but life in you

Paul then turns the statement into irony, exposing the shallow thinking of some in Corinth. Many of the Corinthians despised Paul because of his visible sufferings. They assumed his hardships were proof that his ministry was weak or that God’s favor was absent. Meanwhile, they prided themselves on their supposed “victorious” Christian lives, free from affliction. What they failed to see was that their spiritual life had been enriched precisely through Paul’s suffering. His endurance of hardship for the sake of Christ was the very means by which life had come to them through the gospel.

As Matthew Poole observes, “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.” Paul is effectively rebuking their superficial judgment. They viewed weakness as failure, but in God’s economy, weakness is the platform for His power. The Corinthians thought they were strong because they lived comfortably, but in truth, their life in Christ was the fruit of Paul’s willingness to embrace suffering.

This irony should not be lost on us today. Many Christians still equate ease with blessing and suffering with failure. Yet Paul shows that suffering, embraced for Christ’s sake, is not a mark of disgrace but of effectiveness. Through the cross-shaped life of His servants, God brings spiritual life to others.

E. Paul’s Faith in the Life-Giving God

2 Corinthians 4:13-15 (NKJV):
“And since we have the same spirit of faith, according to what is written, ‘I believed and therefore I spoke,’ we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you. For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.”

a. We also believe and therefore speak

Paul grounds his ministry in a deep faith that compels proclamation. Quoting Psalm 116:10, “I believed, therefore I spoke,” he applies the principle to himself and his fellow ministers: belief produces testimony. Because Paul believed God’s purposes in his sufferings and trusted in the resurrection life of Jesus, he could boldly proclaim the gospel without hesitation, even at great personal cost.

Faith is never silent; it naturally gives voice to what it trusts. For this reason, Paul warns that if one cannot say, “we also believe,” then one should not presume to speak for God. G. Campbell Morgan once said, “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.” This underscores the necessity of authentic conviction in preaching and teaching. The authority of Christian proclamation is not in eloquence or technique but in the reality of faith.

b. Knowing that He who raised up the Lord Jesus will also raise us up with Jesus

Paul’s faith was anchored in the certainty of resurrection. He was confident that “He who raised up the Lord Jesus will also raise us up with Jesus.” The resurrection of Christ is not only the foundation of the gospel (1 Corinthians 15:3-4), but also the guarantee of the believer’s future resurrection. Every trial, every suffering, even death itself, was not ultimate defeat but only the prelude to resurrection glory. This assurance enabled Paul to endure affliction with hope. He could face death daily (1 Corinthians 15:31) because he knew it was not the end but the doorway to life everlasting with Christ.

c. All things are for your sakes

Paul’s ministry goal was not self-preservation but service: “all things are for your sakes.” Every hardship he endured, every sacrifice he made, was for the sake of the Corinthian believers and other churches. His perspective was pastoral—his willingness to suffer was so that others might be strengthened, nourished, and saved.

Yet Paul’s ministry did not terminate in man. He also held to an ultimate purpose: “that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.” The spread of grace in the lives of believers results in thanksgiving, and thanksgiving results in glory ascending to God. Thus, Paul balanced both goals—the immediate goal of serving people and the ultimate goal of glorifying God.

As he notes, some fall into error by emphasizing one without the other. Those who only fixate on the ultimate goal may become detached, cultivating a “pie-in-the-sky” spirituality that neglects present service. Others, focusing only on the immediate goal of serving man, may become man-centered, drifting into pride when ministry seems fruitful or into discouragement when it appears fruitless. Paul demonstrates the balance: serve people faithfully for Christ’s sake, but keep the ultimate end in view—that God may be glorified through their thanksgiving.

C. Why We Do Not Lose Heart

2 Corinthians 4:16 (NKJV):
“Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day.”

Paul returns to the theme with which he began the chapter: “we do not lose heart” (compare 2 Corinthians 4:1). After cataloging his death-like sufferings and the hardships that shaped his ministry, Paul anticipates the question: how can you endure such affliction without despair? His answer unfolds here, rooted in both perspective and renewal.

a. Therefore we do not lose heart

The word therefore points back to what Paul has just explained. He has spoken of how his sufferings, though severe, were used by God to bring life to others (2 Corinthians 4:12). His afflictions were not meaningless but purposeful—through them God enriched the church. With this perspective, Paul refused to lose heart. His suffering was not wasted, nor was it evidence of God’s absence. Rather, it was the means through which God advanced the gospel.

This teaches that discouragement is not conquered by denying reality or pretending suffering does not hurt, but by recognizing God’s sovereign purposes in trials. To see suffering as wasted or purposeless is to lose heart, but to see it as the tool of God’s grace is to endure with hope.

b. Even though our outward man is perishing, yet the inward man is being renewed day by day

Paul acknowledges the toll of suffering: “our outward man is perishing.” The outward man refers to our mortal, physical existence—the body that bears scars, weakness, and decay. Earlier in the chapter Paul used similar expressions: “earthen vessels” (2 Corinthians 4:7) and “mortal flesh” (2 Corinthians 4:11). The message is consistent: outwardly, Christians suffer and decline, but inwardly, God is doing a renewing work.

The paradox is striking. While the outer man wastes away through affliction, age, and hardship, the inward man—the true self renewed by the Spirit—is being strengthened day by day. This is the daily work of sanctification, as the Spirit conforms the believer to the image of Christ (Romans 8:29; 2 Corinthians 3:18). For Paul, suffering was not just endured but was the very context in which inner renewal flourished.

This truth dismantles the shallow notion that suffering means defeat. Though the world judges by appearances and sees only the perishing outer man, God sees the inward man growing in faith, maturity, and glory. Thus, Paul could say with conviction, “we do not lose heart.”

F. A Coming Glory That Outweighs Any of Today’s Difficulties

2 Corinthians 4:17-18 (NKJV):
“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.”

Paul concludes this chapter by turning the believer’s gaze from temporal affliction to eternal glory. His words contain both a comparison and a contrast: present affliction versus future glory, the temporary versus the eternal, the visible versus the invisible.

a. Our light affliction

When Paul writes “our light affliction,” some may recoil, thinking, “Paul, you don’t know what I’m going through. My suffering isn’t light—it’s unbearable.” But Paul did not speak as a novice in suffering. In fact, he had endured more trials than most men could imagine. Later in this same letter he catalogues his hardships (2 Corinthians 11:23-28): stripes, imprisonments, beatings, stoning, shipwrecks, perils of robbers, perils among his own countrymen and Gentiles, perils in the city and wilderness, perils at sea, perils among false brethren, weariness, toil, sleeplessness, hunger, thirst, fasting, cold, nakedness, and the daily burden of care for all the churches. His theology of suffering was not theoretical but forged on the anvil of relentless affliction, both physical and spiritual.

If Paul, with his record of suffering, could honestly describe it all as light affliction, then we must acknowledge that God also intends for us to view our trials through the same lens. Compared with the eternal weight of glory, even the worst suffering in this life is light.

b. Our affliction is light because it is temporary

Paul adds that our affliction is “but for a moment.” Most of our troubles are passing; they come and go. But even those that last a lifetime are still short when measured against eternity. A hundred years of suffering, unrelenting and severe, is still but a moment when compared with everlasting joy in the presence of Christ. This perspective relativizes suffering, reminding us that time itself is fleeting, while eternity is forever.

c. Our affliction is light because of what it produces

Affliction is not merely something to endure until glory arrives. Paul says it is “working for us a far more exceeding and eternal weight of glory.” Suffering is not wasted; it is instrumental. Romans 8:17 teaches, “if indeed we suffer with Him, that we may also be glorified together.” Suffering and glory are tied together in God’s design. G. Campbell Morgan once wrote, “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.” Just as labor pains precede the joy of new life, so affliction precedes the unveiling of eternal glory.

Paul even challenges us to place suffering and glory on the scales. Put all your afflictions—past, present, and future—on one side, even pressing the scale down with your thumb. Then place the eternal weight of glory on the other side. Instantly the balance tips. The glory to come so far outweighs our present sufferings that they can rightly be called light.

d. Ways our affliction is light

Paul’s statement is not naïve but profoundly true. Affliction is light in many senses:

  • It is light compared to what others suffer.

  • It is light compared to what we truly deserve for our sin.

  • It is light compared to what Jesus suffered on our behalf.

  • It is light compared to the blessings we already enjoy in Christ.

  • It is light when viewed alongside the sustaining power of God’s grace in the midst of trial.

  • It is light when seen in the perspective of the glory it leads to.

Understanding these truths allows us to join Paul in saying, “our light affliction.”

e. Eternal perspective: seen versus unseen

Paul closes by shifting focus: “while we do not look at the things which are seen, but at the things which are not seen.” The things seen—pain, persecution, suffering, decay—are temporary. The things unseen—the glory of God, eternal life, resurrection, and the kingdom of Christ—are eternal. Fixing our gaze on the unseen enables endurance. Faith perceives what the eyes cannot, and hope anchors us to the eternal beyond the temporal.

F. A Coming Glory That Outweighs Any of Today’s Difficulties (continued)

2 Corinthians 4:17-18 (NKJV):
“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.”

d. Weight of glory

Paul’s phrase “weight of glory” carries deep resonance. It is not easy for us to fully appreciate the weight of glory because it is eternal, far beyond human experience. The problem is often not that we exaggerate our afflictions but that we underestimate our future glory. Our present perspective is skewed; we feel the sting of affliction keenly but fail to meditate on the glory that is coming.

In the Hebrew language, the word kabod (often translated “glory”) literally means “weight” or “heaviness.” Paul, a Hebrew thinker writing in Greek, unites the concepts of heaviness and glory in this expression “weight of glory.” As Dodd, cited in Clarke, observes: “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.” Thus, glory is not light, fleeting, or trivial; it carries eternal substance and permanence.

e. We do not look at the things which are seen, but at the things which are not seen

Paul adds that the key to enduring affliction is perspective. He insists, “we do not look at the things which are seen, but at the things which are not seen.” In worldly terms, Paul’s life appeared to be an incredible failure. At the height of his religious career, with prospects for power and influence as a Pharisee, he abandoned everything to follow Christ. In exchange he received a life of persecution, hardship, and eventual martyrdom. To the world, that was folly. But Paul understood that the world judges only by appearances, whereas faith perceives the unseen realities of eternity.

When we focus only on what is visible, affliction looms large and does not feel “light.” Suffering dominates the view. But when we lift our eyes to unseen realities—the promises of God, the coming kingdom, and the eternal weight of glory—our trials take their proper place. They are temporary burdens preparing us for eternal blessing.

It must be noted, however, that affliction does not automatically produce glory. Suffering in itself can make a person bitter, resentful, and self-focused. Many have allowed hardship to destroy rather than refine them. The difference lies in where we set our gaze. If we look at the things which are not seen, affliction becomes the tool by which God fashions glory in us. If we remain fixated on the visible, suffering consumes us. Paul’s testimony is that by faith, the unseen realities transformed his perspective, enabling him to endure hardship with hope and confidence.

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2 Corinthians Chapter 5

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2 Corinthians Chapter 3