2 Corinthians 4 · Robertson's Word Pictures
1We faint not (ouk enkakoumen). Present active indicative of enkakeo, late verb (en, kakos) to behave badly in, to give in to evil, to lose courage. In Symmachus (LXX), Polybius, and papyri. It is the faint-hearted coward. Paul speaks of himself (literary plural). Can he not speak for all of us?
2But we have renounced (alla apeipametha). Indirect middle second aorist (timeless aorist) indicative of apeipon (defective verb) with a of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T.
The hidden things of shame (ta krupta tes aischunes). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter.
In craftiness (en panourgia). Old word from panourgos (pan, ergon), a doer of any deed (good or bad), clever, cunning, deceitful. See on Lu 20:23 .
Handling deceitfully (dolountes). Present active participle of doloo, from dolos, deceit (from delo, to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine.
To every conscience of men (pros pasan suneidesin anthropon). Not to whim, foible, prejudice. See 3:1-6 for "commending" (sunistanontes).
3It is veiled in them that are perishing (en tois apollumenois estin kekalummenon). Periphrastic perfect passive of kalupto, to veil in both condition (first class) and conclusion. See on 2:15f. for "the perishing."
4The god of this world (o theos tou aionos toutou). "Age," more exactly, as in 1Co 1:20 . Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in Joh 12:31; 14:30 and Paul in Eph 2:2; 6:12 and John in 1Jo 5:19 . Satan claimed the rule over the world in the temptations with Jesus.
Blinded (etuphlosen). First aorist active of tuphloo, old verb to blind (tuphlos, blind). They refused to believe (apiston) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers.
The light (ton photismon). The illumination, the enlightening. Late word from photizo, to give light, in Plutarch and LXX. In N.T. only in 2Co 4:4,6 . Accusative case of general reference here with the articular infinitive (eis to me augasa that should not dawn). That is, if augasa is intransitive as is likely, though it is transitive in the old poets (from auge, radiance. Cf. German Auge=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."
5For we preach not ourselves (ou gar eautous kerussomen). Surely as poor and disgusting a topic as a preacher can find.
But Christ Jesus as Lord (alla Christon Iesoun Kurion). Kurion is predicate accusative in apposition.
As your servants for Jesus' sake (doulous umon dia Iesoun). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher's sacrifice, "for Jesus' sake."
6God who said (o theos o eipon). Paraphrase of Ge 1:3 .
Who shined (os elampsen). Like a lamp in the heart (cf. Mt 5:15 ). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God.
To give the light (pros photismon). For the illumination.
In the face of Jesus Christ (en prosopo Iesou Christou). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See 2:10 for prosopon.
7This treasure (ton thesauron touton). On thesauron see Mt 6:19-21 . It is the power of giving the illumination of the knowledge of the glory of God (verse 6). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (de) with the exultation of verse 6 (Bernard).
In earthen vessels (en ostrakinois skeuesin). This adjective is common in the LXX with skeuos, angos and angeion. It occurs again in 2Ti 2:20 with skeue. It is found also in the papyri with skeuos as here. It is from ostrakon, baked clay (same root as osteon, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Ro 9:20ff. ) and so fragile.
The exceeding greatness (e uperbole). See on 1Co 12:31 for this word, "the preeminence of the power." This is God's purpose (ina--e). God, not man, is the
dynamo (dunamis). It comes from God (tou theou, ablative) and does not originate with us (me ex emon).
8Pressed (thlibomeno). From thlibo, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9 that vividly picture Paul's ministerial career.
Yet not straitened (all' ou stenochoroumeno). Each time the exception is stated by all' ou. From stenochoreo (stenochoros, from stenos, narrow, choros, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and 2Co 6:12 .
Yet not unto despair (all' ouk exaporoumeno). Late perfective compound with ex- of exaporeo. A very effective play on words here, lost, but not lost out.
9Forsaken (enkataleipomeno). Double compound of old verb eg-kata-leipo, to leave behind, to leave in the lurch.
Smitten down (kataballomeno). As if overtaken.
Destroyed (apollumeno). Perishing as in verse 3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?
10Bearing about (peripherontes). Ignatius was called Theophoros, God-bearer. See 1Co 15:31 where Paul says "I die daily" and Php 3:10; Col 1:24 .
The dying of Jesus (ten nekrosin tou Iesou). Late word from nekroo, to put to death. In Galen. In N.T. only here and Ro 4:19 .
11Are alway delivered unto death (eis thanaton paradidometha). This explains verse 10.
12Death worketh in us (o thanatos en emin energeita). Middle voice present tense of the old verb to operate, be at work. Physical death works in him while spiritual life (paradox) works in them.
13According to that which is written (kata to gegrammenon). This formula in legal documents in the papyri (Bible Studies, p. 250). Paul makes adaptation of the words in Ps 95:1 .
We also believe (ka emeis pisteuomen). Like the Psalmist. And therefore can speak with effect. Otherwise useless.
Shall present us with you (ka parastese sun emin). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1Co 7:29; 10:11; 15:51 .
15Being multiplied through the many (pleonasasa dia ton pleionon). Late word pleonazo from pleon, more, "making more through the more," with play on pleon. One can think of Bunyan's Grace Abounding.
16Wherefore we faint not (dio ouk enkakoumen). Repeats from verse 1.
Our outward man (o exo emon anthropos),
our inward man (o eso emon). In Ro 7:22; Col 3:9; Eph 4:22f. , we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). "Here the decay (diaphtheireta) of the bodily organism is set over against the growth in grace (anakainouta, is refreshed) of the man himself" (Bernard). Plato (Republ. ix, p. 589) has o entos anthropos. Cf. "the hidden man of the heart" (1Pe 3:4 ).
Day by day (emera ka emera). This precise idiom is not in LXX nor rest of N.T. It may be colloquial use of locative in repetition.
17Our light affliction which is for the moment (to parautika elaphron tes thlipeseos emon). Literally, "the for the moment (old adverb parautika, here only in N.T.) lightness (old word, in N.T. only here and Mt 11:30 )."
More and more exceedingly (kath' uperbolen eis uperbolen). Like piling Pelion on Ossa, "according to excess unto excess." See on 1Co 12:31 .
Eternal weight of glory (aionion baros doxes). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).
18While we look not (me skopounton emon). Genitive absolute with participle of skopeo from skopos, goal.
Temporal (proskaira). Rather temporary, for a season (pros kairon). Late word. See on Mt 13:21 . See 1Co 13:12; Heb 11:1 .
2 Corinthians 5