EXEGESIS OF 2 CORINTHIANS 4:13-18 LUTHER R. ZUBERBIER 2018 WELS ARIZONA PASTORS CONFERENCE EAST FORK LUTHERAN SCHOOL WHITERIVER, ARIZONA

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1 EXEGESIS OF 2 CORINTHIANS 4:13-18 BY LUTHER R. ZUBERBIER 2018 WELS ARIZONA PASTORS CONFERENCE EAST FORK LUTHERAN SCHOOL WHITERIVER, ARIZONA MAY 1 ST, 2018

2 TABLE OF CONTENTS INTRODUCTION: AN UNWARRANTED COMPLAINT... 1 BACKGROUND AND CONTEXT OF 2 CORINTHIANS 4: The Strained Relationship between Paul and the Corinthians... 2 Rhetorical Context... 4 Literary Context... 5 TEXTUAL NOTES : : : : : : EXCURSUS: THE FIRST PERSON PLURAL IN 2 CORINTHIANS 4: Paul and his partners in ministry to the Corinthians including, but not limited to Timothy, Titus, and Apollos The Apostolic Ministry The Use of the Epistolary or Literary Plural Conclusion REFLECTIONS CONCLUSION APPENDIX Figure 1: Timeline of Paul s Relationship to Corinth Figure 2: Barnett s Outline of 2 Corinthians BIBLIOGRAPHY... 22

3 INTRODUCTION: AN UNWARRANTED COMPLAINT You need to do Evangelism. Although I may have never literally heard these actual words verbatim from the mouth of a professor at Martin Luther College or Wisconsin Lutheran Seminary during my ministerial education, I still perceived them in the atmosphere. Every corner I turned, the walls themselves screamed the words, you need to do Evangelism. From hearing successful speakers at Evangelism Day, Mission and Ministry, and regular convocations; to Evangelism requests from local churches coming in to my inbox; from failed Evangelism visits my vicar year which didn t result in a BIC student; to the success stories I heard from my classmates my senior year about their vicar endeavors, I slowly became overwhelmed at the concept of doing Evangelism. The events and speakers that were meant to encourage me (and once did) started to discourage me by the end of my seminary education. I got sick of hearing the regular buzzwords recycled over and over again in the following formula: Word 1 Instilling/building/incorporating/expanding/increasing/enlarging + Word 2 a... + Word 3 maximized/streamlined/simplified/traction-based/ back-door closing/strategic/dynamic + Word 4 ministering/outreach/evangelizing/reaching/speaking/shepherding/growth/ assimilating/educating/discipleship/fellowship/leadership/ + Word 5 plan/strategy/concept/mindset + Word 6 for/to + Word 7 a post-modern society/a post-modern culture/a post-christian society/a post-christian culture/generation X/generation Y/generation Z/millennials/baby boomers/cross-cultures/youth/teenagers. = Your brand-new ministry plan! Of course, I am speaking in satirical hyperbole. Disclaimer: I am not discrediting the good Christ-centered work that has often gone into such endeavors. It wasn t until I recently got to see the Gospel work firsthand in a first-time church goer at my current congregation that I realized what my problem was. I was putting the pressure on myself to do Evangelism. I was separating Evangelism from the source: the work of Christ and the faith that he has so graciously given me. When I subconsciously heard the walls scream at me, you need to do Evangelism, I 1

4 heard them like this: YOU need to do Evangelism. With such a self-centered attitude, of course I would get overwhelmed. How could I not? What we all really need to hear more often is Christ does Evangelism. I hope that the words of the apostle Paul continue to encourage you as they encourage me: Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant (2 Corinthians 3:5-6a ESV). It is in the very next chapter of 2 Corinthians after the above passage that our exegesis begins. As we dig into the deep yet simple truths of God s Word, remember where the source of the power comes from. Remember that it is only from the overflow of the heart that the mouth speaks. (Luke 6:45). Faith and speaking God s Word cannot be separated when it comes to Evangelism. With Paul s encouragement, We believe, therefore we speak, It is the source of our faith that encourages us to evangelize. Because of God s great promises, we do not lose heart as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal (2 Corinthians 4:16a, 18 ESV). BACKGROUND AND CONTEXT OF 2 CORINTHIANS 4:13-18 The Strained Relationship between Paul and the Corinthians 1 There is a story to be told behind this epistle. Along with this epistle itself, the books of Acts and 1 Corinthians give us clues to what the situation was and the reasons for which Paul wrote this Epistle. By exploring the story of Paul s relationship to the Corinthians, it helps to make the meaning of the words more concrete. 2 A quick briefing on the story will suffice for our purposes. Please note that this story is only a reconstruction from biblical clues. Even if all of the details cannot be fully substantiated, (albeit the result of good scholarship), the gist of the relationship between Paul and the Corinthians can still be inferred. 1 See Appendix Figure 1 for a timeline of Paul s interactions with Corinth. 2 Paul O. Wendland, Important Rhetorical Features of the Letters of Paul, in Wisconsin Lutheran Quarterly 112, no. 3 (Summer 2015): 177. There is a way, however, to make Paul more concrete, and that is to find the stories behind his words. What do I mean? First of all, there is the story of the relationship between Paul and his original recipients. 2

5 The book of 2 Corinthians is the final written correspondence between Paul and the Corinthians. 3 Before this epistle, Paul had written three other letters. The first is the so-called Previous Letter (1 Corinthians 5:9) in which Paul addressed sexual immorality. It would seem from 1 Corinthians 5 that the recipients had misunderstood or misapplied Paul s words in that letter. Imagine the immediate frustration! In Paul s earnest attempt to correct a situation, the Corinthians had only made the situation worse. In addition, he had heard a report from Chloe s people (1 Corinthians 1:11) that there was now a whole laundry list of problems in the Corinthian church. It was at this time that Paul (in Ephesus) wrote 1 Corinthians. He sent Timothy to deliver the letter (1 Cor. 16:10). Seemingly, when Timothy returned to Paul in Ephesus, he brought some more bad news about the Corinthian congregation. It was at this time that Paul decided to travel to Corinth to rectify the situation. This visit is known as the painful visit (2 Corinthians 2:1-2). It would seem from the two passages that refer to this situation, that the outcome was far from ideal. Paul then returned to Ephesus. It was during this stay that he wrote the so-called severe letter that is referenced in 2 Corinthians 2:3-4 and 7:8-12. Eventually, Paul met up with Titus in Macedonia and heard a mixed report about the response of the Corinthians to the severe letter. (2 Corinthians 7:7-16). Finally, Paul composed (along with Timothy) the book of 2 Corinthians. From this story, one can quickly see the amount of frustration, regret, and tension that must have been involved on both the part of the Corinthians and also with Paul. Paul expressly describes such distress in 2 Corinthians 2:1-4. For I made up my mind not to make another painful visit to you. 2 For if I cause you pain, who is there to make me glad but the one whom I have pained? 3 And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all. 4 For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you. (ESV) In addition to the story of correspondence between Paul and the Corinthians, the text of both 1 and 2 Corinthians also gives us many clues into the different types of tension that existed between Paul and this church. This paper will not serve to give an exhaustive list. Rather, it will 3 For a more detailed story of the interactions between Paul and Corinth, see Paul William Barnett, The Second Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 1997),

6 focus only on a particular aspect of tension that apparently existed between Paul and the Corinthians. That tension is the Corinthians perceived judgment on Paul s new covenant ministry in light of his seeming insult to the Corinthian culture. 2 Corinthians 4:13-18 falls into the part of the letter in which Paul is giving defense of his new covenant ministry. 4 Paul clearly feels a need to address this tension, which is why he focuses such a large chunk of his epistle for this purpose (2 Corinthians 2:14-6:13). This cultural tension is described by Barnett: It was quite common for citizens of rank and status to provide hospitality and financial benefits to visiting rhetoricians who might come to Corinth to participate in the poetryreading and public-speaking competition at the Isthmian games held every two years, but doubtless at other times as well. In refusing to accept such patronage by insisting on working (at a menial trade) to support himself, Paul identified with the lower orders. This nonacceptance represented an unresolved tension between Paul and the Corinthians. His studied refusal to exercise the techniques of the rhetorician while at Corinth was also a point of serious criticism. 5 Because of this tension, Paul asserts that it is only God who commissions him and makes him sufficient (2 Corinthians 2:17; 3:5-6). Four conclusions can be made about 2 Corinthians 4:13-18 from Paul s relationship to the Corinthians. (1) Paul s primary purpose in writing these verses is to defend his ministry as a result of this strained relationship. (2) In light of 4:13, his reasons for speaking are not that of a regular traveling rhetorician but only because of God and his subsequent faith. (3) In 4:15, he asserts that he is not speaking for his sake, rather for the sake of the people in the church. (4) Paul s assertion in 4:16-18 regarding the eternal nature of God s promises for us comes alive as a source of comfort for a minister who often gets frustrated or overwhelmed in his endeavors. Rhetorical Context This section of the paper will briefly explore the insight that rhetorical criticism has offered to the study of 2 Corinthians 4: This is by no means meant to be exhaustive. Rather, it is meant to demonstrate the application of such scholarship to a Greek text. For those who haven t been acquainted with rhetorical criticism, this will also serve well as an example of a useful (or not so useful) way that it can be applied. 4 See Appendix figure 2. 5 Barnett, 8. 4

7 As stated above, our text falls into the section of 2 Corinthians in which Paul is making a defense of his ministry (2 Corinthians 2:14-6:13). Rhetorical criticism can be useful in giving some insight into the nature of this particular section. 6 In first century Greek culture, this type of defense has been coined probatio (arguments in defense of the speaker) or pistis (proof). The pistis cites witnesses for the defense of those who refute the charge, introducing emotional arguments to arouse pity or character witnesses to support the probity of the accused. 7 Of course, it serves well to be cautious in asserting that this particular section of 2 Corinthians is undeniably an example of a rhetorical device called probatio or pistis. However, being aware of the existence of such devices in the first century Greek world can shed some light on the nature of Paul s language. 8 In the context of 2 Corinthians 4, there is no doubt an emotional aspect to the nature of Paul s language. If Paul s primary purpose is defending himself, he has also achieved an encouraging tone for his audience as he reminds them of the life and resurrection that they have in Christ. If Paul is calling on a character witness, what better character witness is there than God himself? For the Jews present in Corinth, what better character witness is there than Paul s quotation of Psalm 116 in 2 Corinthians 4:13? For ministers today, what better reminder is there of the nature of the ministry? Literary Context 9 In chapter 1, Paul includes Timothy as a co-sender of the epistle in the greeting. As he moves on to exclaim the nature of God and how he is a source of comfort, he then gives a brief explanation for why he had changed plans to visit the Corinthians. At the beginning of chapter 2, Paul gives insight into his previous painful visit to the Corinthians. Then, he moves on to the 6 Wendland, 180. There is also value in analyzing how various rhetorical devices (use of rhetorical questions, maxims) were used in Paul s context both to see where Paul follows the form, and where he transcends it. Finally style and ornamentation is another area where a study of first century rhetoric can help us better understand Paul. All of these basic conventions Paul could have picked up in the practical training he received when he was engaged in discussions in Greek-speaking synagogues. Having taught orally for over twenty years, he had to have learned a few things along the way. 7 Barnett, Barnett, 18. I am not suggesting that Paul was familiar with the writings of Demosthenes, but rather that he was acquainted with popular rhetorical conventions reflected in that author and others like Dionysius of Halicarnassus or Quintilian, who were closer to Paul s times. Furthermore, I am insinuating that these conventions had become sufficiently commonplace that ordinary folk, not classically educated, were unconsciously aware of them. 9 See Appendix: Figure 2. 5

8 nature of the (apostolic?) 10 ministry by an illustration describing the triumphal procession. In defense of his ministry, Paul contrasts the true ministry with those who peddle God s Word for profit. As he moves in to chapter 3, this sentiment of true ministry juxtaposed against false apostles continues and he reestablishes where the sufficiency for ministry comes from. 3:6 might be the highlight of the book thus far: [God] has made us sufficient to be ministers of a new covenant (ESV). Chapter 3 is concluded by a reference to Moses veil and the nature of God s unveiled glory. Chapter 4 begins with yet another assertion that Paul (along with his associates?) is a servant of Christ to give glory to God. 4:7-12 is the famous jars of clay section in which Paul emphasizes the nature of God s Word, his glory, and how they affect the minister of Christ. For our purposes, I will give the English translation. This will Paul s direct train of thought as we begin our exegesis on 2 Corinthians 4: But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. 8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For we who live are always being given over to death for Jesus sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death is at work in us, but life in you. (ESV) Again, Paul is reminding the Corinthians of the nature of his new covenant ministry. To connect logic of verses 7-12 with 13-18, JP Meyer states: It is Paul s purpose and mission to bring life to the Corinthians. Even if they shamefully misunderstand and falsely accuse him, he does not grow weary in performing his ministry, although for him it means a constant tasting of death. How is this possible? 11 Verses will answer Meyer s question. TEXTUAL NOTES 4:13 ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως κατὰ τὸ γεγραμμένον, Ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν 10 Cf. Excursus: Paul s Use of the First Person Plural in 2 Corinthians 4: Joh. P. Meyer, Ministers of Christ: 2 Corinthians (Milwaukee, WI: Northwestern Pub. House, 1963, 2011), 69. 6

9 Translation: Because we have the same spirit of faith in accordance with what has been written, I believed, therefore I spoke, likewise, we believe, therefore we speak. ἔχοντες- present, active, participle, plural, nominative of ἔχω to have/possess. (LN 57.1) Translated above as a circumstantial causal participle. The 1 st person plural subject of πιστεύομεν and λαλοῦμεν is the also the subject of this participle. Therefore, the causal nature of the participial clause is in relationship to the main verbs of this verse, namely, πιστεύομεν and λαλοῦμεν. The believing and speaking are the effects of the cause because we have the same spirit of faith. The present tense indicates a continuing possession of the spirit of faith. δὲ- Although it is left untranslated, a proper exegesis will not overlook this simple conjunction. Here, Paul is using it as a marker to connect the thought with the previous verse. αὐτὸ- pertaining to something that is identical with, or closely related to (BDAG, 3). Here, translated as the same with the definite article. Paul is about to quote Psalm 116:10. By using αὐτὸ, he is indicating that he has the same spirit of faith as the Psalm writer. τὸ πνεῦμα τῆς πίστεως- the spirit of faith. A word study of πνεῦμα will be too exhaustive for our purposes. Here, Paul is referring to something incorporeal (BDAG 4) that he shares with the Psalm writer. What defines this spirit? The genitive τῆς πίστεως gives us a proper description. Faith is the defining factor of this spirit. This can be properly identified as a descriptive genitive. Because the noun faith has a verbal aspect to it, in the sense that faith has an object (here it is an assumed or unspoken object of faith), an idiomatic translation of πνεῦμα τῆς πίστεως would be spirit that believes. τὸ γεγραμμένον- perfect, passive, participle, singular, accusative of γράφω to write (LN 33.61).This participle is attributive substantival. Paul is indicating that he is about quote Scripture. Ἐπίστευσα, διὸ ἐλάλησα- I believed, therefore I spoke. Both Greek forms are in the aorist tense. This quotation is taken from Psalm 116:10. Here, Paul uses the Septuagint (115:1) for his quotation. The Septuagint doesn t match the Masoretic Text. The difference is in the conjunction. MT has the causal.כ י However, the BHS apparatus in view of the LXX translation suggests ל כ ן.ל כ ן would more closely reflect the Greek διὸ. Because this is not a textual criticism paper, a quotation from John Brug will suffice for an explanation: 7

10 The first line of verse 10 has caused much discussion. In 2 Corinthians 4:13 Paul adopts the Septuagint translation Ἐπίστευσα, διὸ ἐλάλησα: I believed; therefore I have spoken. Therefore is not the usual translation of.כי When כי follows the verb,אמן it usually means that and is followed by the content of the belief, but this meaning does not fit here. Most modern translations render, I believed [even] when I spoke, I am greatly afflicted. 12 Paul s purpose for quoting the Psalm writer will be discussed in the reflections section of this paper. καὶ καὶ- likewise (BDAG, 2). The above translation only translates this word once. Paul is expressing again the same sentiment as the psalmist. ἡμεῖς πιστεύομεν, διὸ λαλοῦμεν- We 13 believe, therefore we speak. Both of these verbs are present, active, indicative, first person, plural. They are joined by the conjunction διὸ therefore. This conjunction indicates the cause and effect relationship between believing and speaking. 4:14 εἰδότες ὅτι ὁ ἐγείρας τὸν κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. Translation: Because we know that the one who raised the Lord Jesus will also raise us together with Jesus and will present us together with you. εἰδότες- perfect, active, participle, plural, nominative, masculine, of οι δα to know (LN 28.1). The participle is circumstantial causal. In English, the clause is dependent on the main verbs of the previous verse. This clause gives more insight in the confidence we have behind believing and speaking. 456). ὅτι- declarative. A marker here of indirect discourse after the verb of perceiving (Wallace ὁ ἐγείρας- aorist, active, participle, singular, nominative, of ἐγείρω to raise up (LN 23.94). This is a textbook attributive substantival. This is undoubtedly God our heavenly Father. Cf. Acts 2:24. This participle serves as the subject of the two main verbs: ἐγερεῖ and παραστήσει. 12 John F. Brug, A Commentary on Psalms (Milwaukee, WI: Northwestern Pub. House, 2005), For the subject of the 1 st person plural, see excursus below: The First Person Plural in 2 Corinthians 4:

11 23.94). (LN 85.14). 4:15 ἐγερεῖ- future, active, indicative, third person, singular of ἐγείρω to raise up (LN παραστήσει- future, active, indicative, third person, singular of παρίστημι to present τὰ γὰρ πάντα διʼ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ. Translation: For all these things [are] for your sake, so that the grace which is growing through the many may cause thanksgiving to abound to the glory of God. γὰρ- logical explanatory, for (LN 89.23) τὰ πάντα διʼ ὑμᾶς- all these things are for your sake. The linking verb in English is supplied. What exactly are all these things? What does τὰ πάντα refer to? Meyer explains: Throughout this entire section of the epistle, beginning in 1:3, Paul has stressed the intimate ties that unite him with the Corinthians. Whatever he does, he has the welfare of the Corinthians in mind, and whatever he must suffer, he endeavors to turn to their advantage, their spiritual advancement and edification. So also here: All things are because of you. 14 Therefore, all these things refers to any ministry activity Paul has done in his previous relationships with the Corinthians. ἵνα- in order that. Adverbial purpose. This modifies the clause τὰ γὰρ πάντα διʼ ὑμᾶς. Πλεονάσασα- aorist, active, participle, singular, nominative of πλεονάζω to grow/increase (LN 59.67). This could either be attributive adjectival (although there is no definite article directly preceding it) or circumstantial. I prefer attributive adjectival and translating it in English as a relative clause. Because it is attributive adjectival, it is describing the very nature of grace itself. Paul is declaring that it is in the nature of grace itself to increase. Therefore, even though it is an aorist tense, I have translated it with an ongoing aspect to reflect the descriptive nature of the attributive adjectival. τῶν πλειόνων- the many. This is often used as a comparative. Here, it is a marker of a constant increase in quantity. Could be translated more and more people (see ESV). 14 Meyer,

12 περισσεύσῃ- aorist, active, subjunctive, 3 rd person, singular of περισσεύω to abound/cause to abound (LN 59.52). This is the verb of the adverbial purpose clause. 4:16 Διὸ οὐκ ἐγκακοῦμεν, ἀλλʼ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλʼ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Translation: Therefore we are not discouraged. On the contrary! Although our being is being destroyed on the outside, yet on the inside our being is being renewed day after day. Διὸ- logical inferential conjunction. This marks the logical conclusion to the beautiful facts in the previous verse, namely that more and more people hear of God s grace for God s glory. ἐγκακοῦμεν- present, active, indicative, first person, plural of ἐγκακέω to be discouraged/lose heart (LN ). The present tense indicates on ongoing aspect. ἀλλʼ- translated above as On the contrary! Although it is repeated twice in the Greek, it is only translated once in English. It serves double-duty here. First, it is to emphasize the fact that Paul is the opposite of discouraged. Second, it serves as a marker for an additional consideration (BDAG, 4). Paul repeats it for emphasis. εἰ- Marker for a simple or logical conditional. Both clauses that Paul is about declare are true. Followed by καὶ, it implies concession. Above, εἰ καὶ is translated as although to connote concession (BDAG 6e). ἄνθρωπος- Paul repeats this twice. Man or person would suffice in English, however the nuance behind the word would be lost. Above, it is translated being. Cf. BDAG 5a: the two sides of human nature as ὁ ἔξω ἄ. the outer being, i.e. human beings in their material, transitory, and sinful aspects 2 Cor 4:16, and, on the other hand, ὁ ἔσω ἄ. the inner being, i.e. humans in their transcendent significance, striving toward God. διαφθείρεται present, passive, indicative, third person, singular of διαφθείρω to spoil/destroy (BDAG, 1). This verb indicates decomposition, spoiling, or decay. ἀνακαινοῦται- present, passive, indicative, third person, singular of ἀνακαινόω to renew (BDAG, 1). 4:17 τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθʼ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν, 10

13 Translation: For our light, momentary, affliction is producing for us an eternal weight of glory beyond all measure and proportion. γὰρ- logical explanatory, gives the reason for the previous clause. Παραυτίκα- Adverb, used with an article in front of an adjective, is translated as an adjective in English (BDAG). ἐλαφρὸν- Adjective, Having little weight, light (BDAG, 1). With the figurative sense of insignificant. This adjective is preceded by a definite article, which makes it substantive: this light [thing]. τῆς θλίψεως- Genitive. affliction/distress (LN 22.2). This genitive is descriptive. Literally, the phrase would translate light thing of affliction. In English, translating light affliction suffices. However, there is still a reason why Paul uses a genitive instead of a nominative. Here, it is safe to assume Paul uses the genitive for emphasis. Affliction is unavoidable for him as an apostle or a minister. Affliction is not the thing itself. Rather, affliction is merely a descriptor for the nature of this transitory life on earth. καθʼ ὑπερβολὴν εἰς ὑπερβολὴν- beyond all measure and proportion (BDAG) cf. LEB translation. Literally, according to an extraordinary degree to an extraordinary degree. Βάρος- weight. BDAG suggests fullness (3). I chose to keep the translation of weight, as Paul is making a wordplay. More often than not, βάρος describes a weight that is particularly oppressive (BDAG, 1). Here, the weight of eternal glory is not oppressive at all! It is also directly contrasted with παραυτίκα ἐλαφρὸν τῆς θλίψεως. This earth is exceedingly light contrasted against the immensity of eternal glory. Δόξης- Genitive, descriptive or qualitative of Βάρος. Κατεργάζεται- present, indicative, third person, singular, middle of κατεργάζομαι bring about, produce, create (BDAG, 2). In modern biblical scholarship, the label deponent has been taken away. For more on the rationale behind this, see the article in the footnote below. Here, we have a form that can be classified as a denominalized activity middle. 15 ἡμῖν- Dative of Advantage 15 Cf. Aaron Michael Jensen, The Greek Middle, in Wisconsin Lutheran Quarterly 115, no. 2 (Spring 2018):

14 4:18 μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. Translation: Because we are not paying attention to the things that are seen, but to the things that are not seen. For the things that are seen are temporary, but the things that are not seen are eternal. Σκοπούντων- present, active, participle, plural, genitive of σκοπέω to pay careful attention to, look (out) for, notice (BDAG). This is a genitive absolute of causal nature. It is dependent on the main verb κατεργάζεται in the previous verse. τὰ βλεπόμενα- present, passive, participle, plural, accusative, neuter of βλέπω to see (LN 24.7). This serves as an attributive substantival all four times it is repeated in this verse. Πρόσκαιρα- lasting only for a time, temporary, transitory (BDAG). EXCURSUS: THE FIRST PERSON PLURAL IN 2 CORINTHIANS 4: Before commentary and application, it will be useful in identifying in its context what exactly Paul means when he says, we our us in 2 Corinthians chapter 4. There are few times in the epistle as a whole when it is exactly clear whom Paul is referring to when he uses the first person plural (e.g. 1:2, 18-19). It is also clear that in chapter 4 as a whole, Paul does not include the Corinthian congregation in his use of the first person plural. This is because he alternates between the first person plural and the second person plural four times throughout the chapter (cf. 4:6, 12, 14, 15). Thus, Paul purposefully excludes the Corinthians in his use of the first person plural. In the context of chapter 4, there are three options as to whom the first person plural is referring to. Please note that this is not exhaustive. 16 For a detailed analysis, see George H. Guthrie, The Voices with Which Paul Writes 2 Corinthians in 2 Corinthians (Grand Rapids, MI: Baker Publishing Group, 2015),

15 1. Paul and his partners in ministry to the Corinthians including, but not limited to Timothy, Titus, and Apollos. This is the view I favor. In general, George H. Guthrie shares this view. 17 Although never explicitly stated, this seems to be the view that JP Meyer also shares. 18 Undoubtedly, the affliction that Paul describes in this Epistle belongs not only to him, but also to his ministry associates. Such afflictions are recorded throughout the book of Acts. In the immediate context of 2 Corinthians, Paul describes troubles and afflictions that can only be applied specifically to his and his associates ministry experience, not to the crosses that all Christians bear. For example, in 2:12-17, Paul relays his experience at Troas with his associate Titus. In the superscription of the epistle, Paul includes Timothy as a sender of the Epistle. 2. The Apostolic Ministry This view is held by Murray J. Harris 19 and Mark A. Seifrid. 20 Of course, Paul s authority as an apostle lends weight to his arguments. It is indisputable that his ministry as an apostle is included in the general nature of his discourse. As further evidence to this view, it would seem that Paul s reference to false apostles in 2 Corinthians 11:13 is direct contrast to his own apostolic ministry. Although much later in the epistle, this passage still applies to chapter 4. I would not outright disagree with Harris and Seifrid. Rather, I would conclude that Paul s use of the first person plural includes, but is not limited to the apostolic ministry. 17 Guthrie, E.g. Meyer, 41,45. In his commentary on 2:17 and 3:1-6, he states that Paul and his associates are the subject of the first person plural. 19 Cf. Cf. Murray J. Harris, The Second Epistle to the Corinthians: A Commentary on the Greek Text (Grand Rapids, MI: Eerdmans, 2005), In a larger context, Harris also acknowledges the incontestable use of the epistolary plural in Paul s letters. However, he retains that the verses under examination refer directly to Paul s apostolic ministry. 20 Mark A. Seifrid, The Second Letter to the Corinthians (Grand Rapids, MI: Eerdmans, 2014), 24. The first-person plural form that Paul continues to use frequently in reference to himself in the letter makes clear that it is not Paul s person that is finally at stake in the conflict with the church but Paul s calling as apostle, a calling that has been given to others as well. The use of the first-person plural form as an expression of authority in witness to the Gospel, especially apostolic authority, is not unique to Paul Similarly, Paul uses first-person plural forms to include his co-workers (e.g. 1:19; 1 Thess 1:1-10), or even others who independently minister the Gospel (e.g. 1 Cor. 3:9; 4:6-13). It is best, therefore, to interpret Paul s use of the first-person plural in self-reference as communicating the twofold understanding that (1) apostolic authority rests not in the person of the apostle but in the Gospel, and that (2) the Gospel creates a community of faith, and thereby a common experience of suffering and labor. 13

16 3. The Use of the Epistolary or Literary Plural This would hold that Paul is mainly referring to himself as he uses the first person plural. However, his alternate use of the first person singular throughout the epistle would seem to be evidence against this view. However, Barnett gives an explanation for this phenomenon and describes the nature of the epistolary plural in 2 Corinthians: The apostle Paul understands himself to be unique, and he speaks at times of his own responsibility, or accusations made against him personally, or actions he has personally carried out. Yet ministry to Paul is carried out as part of a larger team, as his mission practices strongly indicate. The we of ministry carried out as a team must be considered a significant voice in 2 Corinthians alongside the I of Paul s personal plans, experiences, perspectives, authority, and defense. The lines between the singular voice and the plural voice are neither rigidly firm, nor are they nonexistent. Paul s concept of ministry posture and practice presents a mixture of his unique role and responsibility as apostle and spiritual father to the Corinthians and his partnership as part of his mission team. This, I suggest, is why 2 Corinthians is written with a mix of singular and plural voices. 21 Again, I will not rigidly disagree with the fact that Paul uses the epistolary plural in his epistle. If he does use the epistolary plural, he does so in a manner that would include other apostles and ministers. Yet, there is still a reason he chose to use the plural. If his use of the plural is epistolary, it cannot be explained away as an anomaly. Conclusion Although the first person plural and the epistolary plural are plausible, for our purposes it would serve well to conclude that Paul is referring to himself along with his ministry associates. Guthrie states: The apostle Paul understands himself to be unique, and he speaks at times of his own responsibility, or accusations made against him personally, or actions he has personally carried out. Yet ministry to Paul is carried out as part of a larger team, as his mission practices strongly indicate. The we of ministry carried out as a team must be considered a significant voice in 2 Corinthians alongside the I of Paul s personal plans, experiences, perspectives, authority, and defense. The lines between the singular voice and the plural voice are neither rigidly firm, nor are they nonexistent. Paul s concept of ministry posture and practice presents a mixture of his unique role and responsibility as apostle and spiritual father to the Corinthians and his partnership as part 21 George H. Guthrie, 2 Corinthians (Grand Rapids, MI: Baker Publishing Group, 2015),

17 of his mission team. This, I suggest, is why 2 Corinthians is written with a mix of singular and plural voices. 22 How will this conclusion affect our exegesis for a conference on Evangelism? Even though Paul has a very specific group of people in mind in his use of the first person plural, nevertheless, application can be made to a broader group of minsters, us included. Barnett explains: While the primary reference here is to Paul as an apostle in the ministry of the new covenant, there is a consistent broader application that flows from the spirit of sacrifice of Jesus. Only by dying, seedlike, is there much fruit, a principle that applies not only to Jesus but also tall who follow him as servants in his great missionary enterprise (cf. John 12:24-26). Although Paul writes as an apostle, it is not apostleship as such that he is here describing. Rather, it is the essential nature of his ministry as the slave of Christ, which is applicable to all believers and which Paul models before the people to that very end, that they might understand it and do it. 23 REFLECTIONS Before the textual notes section, we left with a question from JP Meyer that still hasn t been answered in this paper: It is Paul s purpose and mission to bring life to the Corinthians. Even if they shamefully misunderstand and falsely accuse him, he does not grow weary in performing his ministry, although for him it means a constant tasting of death. How is this possible? 24 It is now time to use the text of 2 Corinthians 4:13-18 to answer that question. Paul introduces a quotation from the Old Testament by saying we have the same spirit of faith. Here, the we is to be understood in the immediate context as Paul and his fellow ministers to the Corinthian congregation. In 3:6, Paul declared that he and his fellow ministers were ministers of a new covenant. Yet, the faith is the same as the Old Testament psalmist. By declaring that Paul has the same spirit of faith, he is affirming that he believes just as the psalmist did. What is his purpose in quoting Psalm 116? Meyer explains: When Paul quotes from the Old Testament, he does not do so exactly in the same manner as we quote proof passages. Rather, he chooses statements which briefly summarize the content of a whole section. In the present case the psalmist was speaking about great afflictions which he was undergoing: The cords of death entangled me, the anguish of the grave came upon me; I was overcome by trouble and sorrow (v. 3). He mentions his tears, his stumbling feet, his being greatly afflicted. At the same time he speaks 22 George H. Guthrie, Paul William Barnett, The Second Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 1997), Meyer,

18 about the grace and mercy of the Lord who helped and preserved him: For you, O LORD, have delivered my soul from death, my eyes from tears, my feet from stumbling (v. 8). Then the psalmist speaks about his gratitude to the Lord and the thanks which he will offer him: I will sacrifice a thank offering to you and call on the name of the LORD. I will fulfill my vows to the LORD in the presence of all his people (vv. 17, 18). All of these experiences the psalmist sums up in the verse which Paul quotes: I believed; therefore I said, I am greatly afflicted (v. 10). 25 Both Paul and the psalm-writer share the same faith. Both Paul and the psalm-writer underwent physical and spiritual affliction. Even though Paul in his ministry had a constant tasting of death as Meyer put it, both couldn t help but speak what they believe. Such a concept brings to mind the account of John and Peter being arrested at Solomon s porch in Acts 3. When confronted by the Jewish leaders, they responded: we cannot but speak of what we have seen and heard (Acts 4:20 ESV). John and Peter also had faith just like Paul and the Psalm writer. Such a faith transcends time and situations. Although Paul s primary purpose in this section is to affirm his ministry, there is an implication for Evangelism. How? Because speaking causes somebody to hear. And hearing causes someone to believe (Romans 10:17). Hearing, faith, and speaking are a cycle. When you hear God s Word, you believe, when you believe, you speak, and when you speak, others hear, and when others hear, they believe, and when they believe, they speak etc. Paul s own words from his previous epistle to the Corinthians affirms this cycle: οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε (1 Corinthians 15:11) so we preached and so you also believed. In 2 Corinthians 4:13, Paul gives the reason for this preaching, the fact that he himself believed. What gives Paul such confidence in his speaking? He explains in verse 14: : Because we know that the one who raised the Lord Jesus will also raise us together with Jesus and will present us together with you. In verse 13, one might argue that the object of Paul s faith and belief is understood. However, it s almost as if Paul cannot go on writing to the Corinthians without spelling it out for them. He takes the opportunity to remind them of the glorious future that awaits them because of this faith that he shares with them. This, however, is not something only for Paul and his co-laborers. No, it is something which he will receive in conjunction with 25 Meyer,

19 his readers. His resurrection to glory is closely knit together with that of the Corinthians. 26 In ministry application, this verse is a great reminder of the fact that those who believe with us will one day be raised with us together. I have a member that always says we re going to spend eternity together, we might as well get to know each other. Paul continues in verse 15 with the reason why he is so bold in his ministry. Not only is it for the sake of the Corinthians, it is also so that the grace which is growing through the many may cause thanksgiving to abound to the glory of God. First and foremost, ministry is for the glory of God. 27 Grace and thanksgiving extends to more and more people, yes, for the salvation of souls. When it does so, it inevitably gives God glory. An exegete will take great care in interpreting verse 16. There might be an inclination toward interpreting the outer being which is wasting away as the sinful flesh, and the inner being which is being renewed as the New Man. First, in the context, the outer being cannot refer to the sinful flesh insofar as the Old Adam which is tempting us. Rather, Paul is referring to the part of him that is affected by outer hardships 28 that this world is causing him. Of course, one could argue that the sinful flesh is included in such hardships. However, that would miss Paul s point. He is saying that the more and more he suffers in this world, the more and more he relishes in the eternal weight of glory as he will explain in the next verse. Verse 17 must be explained so that it is not misunderstood that affliction itself is what produces the eternal weight of glory. 29 Rather, God uses the hardships on this earth to prepare his people for eternal glory. Paul is using a play on words. Normally, the word for weight is used to describe something burdensome. Here, it is used to describe the glory of heaven. Why? Because the more we realize the immensity of the promise of heaven, the more we realize how 26 Meyer, Meyer, 72. Our theologians are accustomed to distinguish the finis ultimus as the one absolute talis and one ultimus secundum quid. The salvation of the Corinthians, which Paul has set forth as the final purpose of all his actions and all his sufferings, is such really only secundum quid. The finis absolute ultimus is the glory of God. 28 Meyer, 73. They are only outer conveniences, outer pleasures that he is losing, only outer pains and hardships that he is enduring. They cannot touch his real, inner life, and his vigorous [life] from Jesus. Rather, in spite of all hardships and, as the next verse will present it, by means of the hardships, the inner man of Paul experiences a daily rejuvenation. The outward hardships are an efficient means in the hand of God for preparing Paul for eternal glory. 29 Meyer,

20 light the afflictions on this earth really are. When we perceive the afflictions on this earth as heavy, they still pale in comparison to the eternity that awaits us. It might be put this way: the more burdensome the afflictions on this earth seem, the more glorious we realize heaven will be. The final verse of our exegesis is the final reminder of the type of work that we are doing in the ministry. Paul really drives the point home. Everything we perceive on this earth will one day be gone. The thought is terrifying for those who put their hope on the things that are tangible. But for those who put their hope in the intangible, the thought is immensely comforting. Martin Luther references this verse in his sermon at Coburg: Look what happens then: the suffering would be sweet and easy and no longer an eternal suffering, but only a modicum which lasts only a short time and soon passes away For they look to that great, immeasurable gift, which is that Christ with his suffering and merit has become altogether ours. Thus the suffering of Christ has become so mighty and strong that it fills heaven and earth and breaks the power and might of the devil and hell, of death and sin. And then if you compare this treasure with your affliction and suffering, you will consider it but small loss to lose a little property, honor, health, wife, child, and even your own life. 30 CONCLUSION Again, Paul s primary purpose in writing this section was to affirm his ministry to the Corinthians. Yet, this ministry cannot be separated from Evangelism. When overwhelmed at the fact that you can never reach all the people in your community, focus on the object of your faith. After all, we have the Word of God. Someone spoke it to us, so we believed. They spoke it to us because they believed. Now, we have the same belief, which will inevitably lead us to speak. The power of God s Word is behind this cycle. Not our faith itself, but the object of our faith is behind this cycle. After all, we are just jars of clay (2 Corinthians 4:7). When you hear the words YOU need to do Evangelism. Remember that you are just a link in an endless cycle of faith and speaking, which started since the first Gospel promise, which carried through to the time of Psalm 116 s writer, which permeated the Apostle Paul s being, which the Corinthians also shared. This faith has always been the same and will be the same till Judgment Day. Remember, it s all to the glory of God. The hardships on this earth are nothing. God s Word is everything. 30 LW 51:

21 So the two heroes meet, each doing as much as possible. The devil brews one calamity after another; for he is a mighty, malicious, and turbulent spirit. So it is time that our dear God be concerned about his honor; for the Word which we wield is a weak and miserable Word, and we who have and wield it are also weak and miserable men, bearing the treasure as Paul says in earthen vessels (2 Cor. 4:7), which can easily be shattered and broken. Therefore the evil spirit spares no effort and confidently lashes out to see if he can smash the little vessel; for there it is under his nose and he cannot stand it. So the battle really begins in earnest, with water and fire to dampen and quench the little spark. Then our Lord God looks on for a while and puts us in a tight space, so that we may learn from our own experience that the small, weak, miserable Word is stronger than the devil and the gates of hell LW 51:

22 APPENDIX Figure 1: Timeline of Paul s Relationship to Corinth 32 Year(s) AD Events Paul in Corinth Paul travels from Corinth to Ephesus, Caesarea, Jerusalem, Antioch in Syria, and Galatia/Phrygia, and finally arrives at Ephesus Paul in Ephesus News from Corinth; Paul writes the Previous Letter Titus in Corinth to establish the collection (2 Cor. 8:6, 10; 9:2; cf. 12:17-18) News from Chloe s people and from Stephanas bringing the letter from Corinth; Paul writes 1 Corinthians (borne by Timothy, Stephanas et al.?) 55 Timothy returns to Ephesus; Paul s second ( painful ) visit to Corinth Back in Ephesus Paul sends Timothy and Erastus ahead to Macedonia (Acts 19:22) Paul, forced to leave Ephesus, dispatches Titus with the Severe Letter to Corinth; he himself travels to Troas. Paul in Macedonia is reunited with Timothy. Ministry in churches. Arrival of Titus; Paul writes 2 Corinthians Evangelism in northwest Macedonia? 56 Paul in Corinth writes Romans. Paul with the collection delegates departs for Jerusalem. 32 Timeline taken from Barnett,

23 Figure 2: Barnett s Outline of 2 Corinthians From 1:1-2:13 Paul recounts his movements in Asia, defending himself for writing the Severe Letter rather than returning directly to Corinth. 2. In 2:14-6:13, the longest section of the letter, Paul describes and defends his ministry under the new covenant. 3. Somewhat abruptly (6:14-7:4) he admonishes the Corinthians to separate themselves from unbelievers. 4. Resuming his account of his movements (7:5-16), he describes his joyous reunion with Titus in Macedonia and expresses thanks that the Corinthians have taken to heart the Severe Letter. 5. Continuing to bring the Corinthians up to date, he appeals to them to complete the collection in view of the coming of Titus and the two Macedonian delegates (8:1-9:15), observing that the poor Macedonian churches have contributed generously to it. 6. Finally (10:1-13:14), Paul exhorts the Corinthians to prepare for his impending third and final visit. Within this section his interaction with various sources of criticism and opposition may be discerned, in particular, from the false apostles. 33 Barnett,

24 BIBLIOGRAPHY Barnett, Paul William. The Second Epistle to the Corinthians. Grand Rapids, Mich.: Eerdmans, Brug, John F. A Commentary on Psalms Milwaukee, WI: Northwestern Pub. House, Deutschlander, Daniel M. Grace Abounds: The Splendor of Christian Doctrine. Milwaukee, WI: Northwestern Publishing House, Guthrie, George H. 2 Corinthians. Baker Publishing Group, Harris, Murray J. The Second Epistle to the Corinthians: A Commentary on the Greek Text. Grand Rapids, MI: W.B. Eerdmans Pub., Jensen, Aaron Michael. The Greek Middle. Wisconsin Lutheran Quarterly, Spring 2018, 115, no. 2, Meyer, Joh. P. Ministers of Christ: 2 Corinthians. Milwaukee, WI: Northwestern Publishing House, 1963, Seifrid, Mark A. The Second Letter to the Corinthians. Grand Rapids, Mich.: Eerdmans, Wallace, Daniel B. Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids, MI: Zondervan, Wendland, Paul O. "Important Rhetorical Features of the Letters of Paul." Wisconsin Lutheran Quarterly, Summer 2015, 112, no. 3, Editions Used Aland, B., Aland, K., Black, M., Martini, C. M., Metzger, B. M., and Wikgren, A. (1993). The Greek New Testament (4 th ed.). Federal Republic of Germany: United Bible Societies. Elliger, K. and Rudolph, W., Eds. (1997). Biblia Hebraica Stuttgartensia (5 th ed.). Stuttgart: Deutsche Bibelgesellschaft. Rahlfs, A., & Hanhart, R. (Eds.). (2006). Septuaginta: SESB Edition. Stuttgart: Deutsche Bibelgesellschaft. English Translation of 2 Corinthians 4:13-18 is that of the author. 22