King James Version
2 Corinthians 4
18 verses with commentary
The Light of the Gospel
Therefore seeing we have this ministry, as we have received mercy, we faint not;
View commentary
Therefore seeing we have this ministry, as we have received mercy, we faint not—Paul grounds his apostolic perseverance in divine mercy (eleēthēmen, ἠλεήθημεν, 'we were shown mercy'), not human ability. The diakonia (διακονία, 'ministry') refers specifically to the new covenant ministry of the Spirit outlined in chapter 3. Ouk enkakōmen (οὐκ ἐγκακοῦμεν, 'we do not lose heart') is a defiant declaration against despair.
Paul's ministry flows from received mercy, not earned privilege—he who once persecuted the church (1 Cor 15:9) now serves it by grace. This grounds all faithful ministry: we serve because we have been served, forgive because we have been forgiven, show mercy because we have received mercy. The therefore connects to 3:18's transformation by the Spirit—beholding Christ's glory empowers endurance.
Paul's ministry flows from received mercy, not earned privilege—he who once persecuted the church (1 Cor 15:9) now serves it by grace. This grounds all faithful ministry: we serve because we have been served, forgive because we have been forgiven, show mercy because we have received mercy. The therefore connects to 3:18's transformation by the Spirit—beholding Christ's glory empowers endurance.
But have renounced the hidden things of dishonesty, 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. dishonesty: Gr. shame
View commentary
But have renounced the hidden things of dishonesty (ta krypta tēs aischynēs, τὰ κρυπτὰ τῆς αἰσχύνης, 'the secret shameful things')—Paul contrasts his transparent ministry with opponents who used panourgia (πανουργία, 'craftiness, cunning') and doloō (δολόω, 'to adulterate, corrupt') the word of God. He doesn't manipulate Scripture for personal gain or twist it to please audiences.
By manifestation of the truth (phanerōsei tēs alētheias, φανερώσει τῆς ἀληθείας)—Paul's defense rests on open declaration, not rhetorical tricks. He appeals to every man's conscience (pasēs syneidēseōs anthrōpōn, πάσης συνειδήσεως ἀνθρώπων) before God as witness. Truth doesn't need deceptive packaging; it commends itself when plainly stated. This is the antithesis of Sophistic rhetoric that valued style over substance.
By manifestation of the truth (phanerōsei tēs alētheias, φανερώσει τῆς ἀληθείας)—Paul's defense rests on open declaration, not rhetorical tricks. He appeals to every man's conscience (pasēs syneidēseōs anthrōpōn, πάσης συνειδήσεως ἀνθρώπων) before God as witness. Truth doesn't need deceptive packaging; it commends itself when plainly stated. This is the antithesis of Sophistic rhetoric that valued style over substance.
But if our gospel be hid, it is hid to them that are lost:
View commentary
But if our gospel be hid, it is hid to them that are lost (apollymenois, ἀπολλυμένοις, 'those who are perishing')—Paul addresses accusations that his ministry lacked effectiveness. If some don't receive the gospel, the fault lies not in the message or messenger but in the spiritual condition of hearers. The veiling is not in Paul's proclamation but in their hearts.
This echoes 3:14-15 where a veil lies over Israelite hearts when Moses is read. Kekalmmenon (κεκαλυμμένον, 'veiled, hidden') implies active concealment. The gospel's hiddenness to unbelievers is not God's doing but the work of the 'god of this world' (v. 4). Paul refuses to accept responsibility for spiritual blindness rooted in satanic deception and human rebellion.
This echoes 3:14-15 where a veil lies over Israelite hearts when Moses is read. Kekalmmenon (κεκαλυμμένον, 'veiled, hidden') implies active concealment. The gospel's hiddenness to unbelievers is not God's doing but the work of the 'god of this world' (v. 4). Paul refuses to accept responsibility for spiritual blindness rooted in satanic deception and human rebellion.
In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
View commentary
The god of this world (ho theos tou aiōnos toutou, ὁ θεὸς τοῦ αἰῶνος τούτου)—a shocking title for Satan, acknowledging his usurped authority over fallen humanity (cf. John 12:31, 14:30, 16:11). He hath blinded (etyphlōsen, ἐτύφλωσεν, aorist tense indicating definite action) the minds (noēmata, νοήματα, 'thoughts, purposes') of unbelievers. This is active, malevolent spiritual warfare, not mere human skepticism.
Lest the light of the glorious gospel of Christ (ho phōtismos tou euangeliou tēs doxēs tou Christou, ὁ φωτισμὸς τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ)—Satan's goal is preventing gospel illumination. Who is the image of God (eikōn tou theou, εἰκὼν τοῦ θεοῦ) identifies Christ as the perfect representation of God's nature (cf. Col 1:15, Heb 1:3). To see Christ is to see God; Satan blinds minds to prevent this sight.
Lest the light of the glorious gospel of Christ (ho phōtismos tou euangeliou tēs doxēs tou Christou, ὁ φωτισμὸς τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ)—Satan's goal is preventing gospel illumination. Who is the image of God (eikōn tou theou, εἰκὼν τοῦ θεοῦ) identifies Christ as the perfect representation of God's nature (cf. Col 1:15, Heb 1:3). To see Christ is to see God; Satan blinds minds to prevent this sight.
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
View commentary
For we preach not ourselves, but Christ Jesus the Lord (ou gar heautous kēryssomen alla Iēsoun Christon kyrion, οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Ἰησοῦν Χριστὸν κύριον)—Paul's message centers on Christ's lordship, not apostolic personalities. Kēryssō (κηρύσσω, 'to proclaim, herald') conveys authoritative public announcement of royal decrees. Paul is herald, not hero.
And ourselves your servants for Jesus' sake (heautous de doulous hymōn dia Iēsoun, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν)—the only self-reference is as douloi (δοῦλοι, 'slaves, bondservants'). Paul inverts worldly leadership: apostles are slaves to their congregations because of (dia, διὰ) Jesus. Christ's lordship produces servant leadership (cf. Mark 10:42-45). This demolishes personality cults and celebrity Christianity.
And ourselves your servants for Jesus' sake (heautous de doulous hymōn dia Iēsoun, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν)—the only self-reference is as douloi (δοῦλοι, 'slaves, bondservants'). Paul inverts worldly leadership: apostles are slaves to their congregations because of (dia, διὰ) Jesus. Christ's lordship produces servant leadership (cf. Mark 10:42-45). This demolishes personality cults and celebrity Christianity.
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. hath: Gr. is he who hath
View commentary
For God, who commanded the light to shine out of darkness (ho theos ho eipōn ek skotous phōs lampsai, ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι)—Paul invokes Genesis 1:3 ('Let there be light') to describe conversion. The God who spoke creation into existence hath shined in our hearts (elampen en tais kardiais hēmōn, ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν). Salvation is new creation, not self-improvement—just as original light required divine fiat, so does spiritual illumination.
To give the light of the knowledge of the glory of God in the face of Jesus Christ (pros phōtismon tēs gnōseōs tēs doxēs tou theou en prosōpō Christou, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ)—God's glory is revealed in the face (en prosōpō, ἐν προσώπῳ) of Christ, not in abstract theology. To know Christ is to know God's glory. This is personal, relational knowledge (gnōsis, γνῶσις), not mere information.
To give the light of the knowledge of the glory of God in the face of Jesus Christ (pros phōtismon tēs gnōseōs tēs doxēs tou theou en prosōpō Christou, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ)—God's glory is revealed in the face (en prosōpō, ἐν προσώπῳ) of Christ, not in abstract theology. To know Christ is to know God's glory. This is personal, relational knowledge (gnōsis, γνῶσις), not mere information.
Treasure in Jars of Clay
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
View commentary
But we have this treasure in earthen vessels (echomen de ton thēsauron touton en ostrakinou skeuesi, ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν)—the thēsauros (θησαυρός, 'treasure') is the gospel of God's glory in Christ (v. 6). Ostrakinou (ὀστρακίνοις, 'clay, earthenware') describes cheap, fragile pottery used for common purposes. The contrast is stunning: infinite treasure in disposable containers.
That the excellency of the power may be of God, and not of us (hina hē hyperbolē tēs dynameōs ē tou theou kai mē ex hēmōn, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν)—hina (ἵνα, 'in order that') reveals divine purpose: human weakness is the stage for divine power. Hyperbolē (ὑπερβολή, 'surpassing greatness, extraordinary quality') describes power so obviously beyond human capacity that God alone gets glory. Our fragility isn't failure—it's the divinely chosen means of displaying grace.
That the excellency of the power may be of God, and not of us (hina hē hyperbolē tēs dynameōs ē tou theou kai mē ex hēmōn, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν)—hina (ἵνα, 'in order that') reveals divine purpose: human weakness is the stage for divine power. Hyperbolē (ὑπερβολή, 'surpassing greatness, extraordinary quality') describes power so obviously beyond human capacity that God alone gets glory. Our fragility isn't failure—it's the divinely chosen means of displaying grace.
We are troubled on every side, yet not distressed; we are perplexed, but not in despair; in despair: or, altogether without help, or, means
View commentary
We are troubled on every side, yet not distressed (en panti thlibomenoi all' ou stenochōroumenoi, ἐν παντὶ θλιβόμενοι ἀλλ' οὐ στενοχωρούμενοι)—Paul begins four rapid-fire contrasts showing pressure without crushing. Thlibō (θλίβω, 'to press, afflict') describes external pressure; stenochōreō (στενοχωρέω, 'to be confined, restricted, crushed') means internal collapse. Pressure comes from all directions (en panti, ἐν παντὶ, 'in everything'), but no confinement follows.
We are perplexed, but not in despair (aporoumenoi all' ouk exaporoumenoi, ἀπορούμενοι ἀλλ' οὐκ ἐξαπορούμενοι)—aporeō (ἀπορέω, 'to be at a loss, uncertain') intensifies to exaporeō (ἐξαπορέω, 'to be utterly at a loss, in despair'). Paul admits bewilderment without despondency. The clay pot shows cracks but doesn't shatter—evidence that the power preserving it is divine, not human.
We are perplexed, but not in despair (aporoumenoi all' ouk exaporoumenoi, ἀπορούμενοι ἀλλ' οὐκ ἐξαπορούμενοι)—aporeō (ἀπορέω, 'to be at a loss, uncertain') intensifies to exaporeō (ἐξαπορέω, 'to be utterly at a loss, in despair'). Paul admits bewilderment without despondency. The clay pot shows cracks but doesn't shatter—evidence that the power preserving it is divine, not human.
Persecuted, but not forsaken; cast down, but not destroyed;
View commentary
Persecuted, but not forsaken (diōkomenoi all' ouk enkatalipomenoi, διωκόμενοι ἀλλ' οὐκ ἐγκαταλειπόμενοι)—diōkō (διώκω, 'to pursue, persecute') describes active, hostile pursuit. Enkatalipō (ἐγκαταλείπω, 'to abandon, forsake utterly') is the cry of Psalm 22:1 that Jesus quoted on the cross: 'Why hast thou forsaken me?' Paul faces persecution but never divine abandonment.
Cast down, but not destroyed (kataballomenoi all' ouk apollymenoi, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι)—kataballō (καταβάλλω, 'to throw down, strike down') evokes combat imagery; apollymi (ἀπόλλυμι, 'to destroy utterly, perish') is total obliteration. Paul is knocked down repeatedly but not knocked out. The four contrasts build from external pressure (v. 8a) to internal confusion (v. 8b) to relational hostility (v. 9a) to physical violence (v. 9b)—none succeed in destroying the treasure within the clay pot.
Cast down, but not destroyed (kataballomenoi all' ouk apollymenoi, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι)—kataballō (καταβάλλω, 'to throw down, strike down') evokes combat imagery; apollymi (ἀπόλλυμι, 'to destroy utterly, perish') is total obliteration. Paul is knocked down repeatedly but not knocked out. The four contrasts build from external pressure (v. 8a) to internal confusion (v. 8b) to relational hostility (v. 9a) to physical violence (v. 9b)—none succeed in destroying the treasure within the clay pot.
Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
View commentary
Always bearing about in the body the dying of the Lord Jesus (pantote tēn nekrōsin tou Iēsou en tō sōmati peripherontes, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες)—nekrōsis (νέκρωσις, 'death, putting to death, mortification') refers to the dying process, not just death itself. Paul's sufferings aren't random—they're conformity to Christ's passion. Peripherō (περιφέρω, 'to carry around') suggests constant, mobile bearing, like carrying a burden everywhere.
That the life also of Jesus might be made manifest in our body (hina kai hē zōē tou Iēsou en tō sōmati hēmōn phanerōthē, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ)—zōē (ζωή, 'life') is resurrection life, manifested (phanerōthē, φανερωθῇ, 'revealed, made visible') precisely through dying. Paul's physical sufferings display Christ's death, but his supernatural endurance displays Christ's resurrection power. Death produces life—the gospel pattern enacted in apostolic flesh.
That the life also of Jesus might be made manifest in our body (hina kai hē zōē tou Iēsou en tō sōmati hēmōn phanerōthē, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ)—zōē (ζωή, 'life') is resurrection life, manifested (phanerōthē, φανερωθῇ, 'revealed, made visible') precisely through dying. Paul's physical sufferings display Christ's death, but his supernatural endurance displays Christ's resurrection power. Death produces life—the gospel pattern enacted in apostolic flesh.
For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
View commentary
For we which live are alway delivered unto death for Jesus' sake (aei gar hēmeis hoi zōntes eis thanaton paradidometha dia Iēsoun, ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν)—aei (ἀεί, 'always, continually') intensifies pantote ('always') from v. 10. Paradidōmi (παραδίδωμι, 'to hand over, deliver up, betray') is the verb used of Christ's betrayal and of God 'giving up' His Son (Rom 8:32). Paul frames apostolic suffering as participatory death with Christ.
That the life also of Jesus might be made manifest in our mortal flesh (hina kai hē zōē tou Iēsou phanerōthē en tē thnētē sarki hēmōn, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν)—thnētē sarki (θνητῇ σαρκί, 'mortal flesh') emphasizes bodily frailty. Resurrection life shines through dying bodies, not glorified ones. The gospel's power is proven in weakness, not strength—a complete inversion of worldly expectations.
That the life also of Jesus might be made manifest in our mortal flesh (hina kai hē zōē tou Iēsou phanerōthē en tē thnētē sarki hēmōn, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν)—thnētē sarki (θνητῇ σαρκί, 'mortal flesh') emphasizes bodily frailty. Resurrection life shines through dying bodies, not glorified ones. The gospel's power is proven in weakness, not strength—a complete inversion of worldly expectations.
So then death worketh in us, but life in you.
View commentary
So then death worketh in us, but life in you (hōste ho thanatos en hēmin energeitai, hē de zōē en hymin, ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν)—Paul draws a stunning conclusion: apostolic dying produces congregational living. Energeō (ἐνεργέω, 'to work, be effective, operate') shows death actively working in Paul but its fruit is life in the Corinthians. This is vicarious, sacrificial ministry—not penal substitution but life-through-death mediation.
The pattern is Christ's: His death produced our life. Now apostolic death (smaller participation in Christ's larger death) produces spiritual life in believers. This demolishes any ministry model centered on leader comfort or self-preservation. True spiritual fruitfulness comes through death to self, not self-actualization. The grain of wheat must fall into the ground and die (John 12:24).
The pattern is Christ's: His death produced our life. Now apostolic death (smaller participation in Christ's larger death) produces spiritual life in believers. This demolishes any ministry model centered on leader comfort or self-preservation. True spiritual fruitfulness comes through death to self, not self-actualization. The grain of wheat must fall into the ground and die (John 12:24).
We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
View commentary
We having the same spirit of faith, according as it is written (echontes de to auto pneuma tēs pisteōs kata to gegrammenon, ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως κατὰ τὸ γεγραμμένον)—Paul quotes Psalm 116:10 (LXX 115:1), linking his ministry to the Psalmist's testimony amid suffering. Pneuma tēs pisteōs (πνεῦμα τῆς πίστεως, 'spirit of faith') is not the Holy Spirit per se but the disposition or attitude of faith that both Psalmist and Apostle share.
I believed, and therefore have I spoken; we also believe, and therefore speak (Episteusa, dio elalēsa, kai hēmeis pisteuomen, dio kai laloumen, Ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν)—faith compels speech. Paul cannot be silent about what he believes. This is the prophetic imperative: belief demands testimony regardless of consequences (Jer 20:9, Acts 4:20). Speaking flows from believing; authentic witness is overflow, not performance.
I believed, and therefore have I spoken; we also believe, and therefore speak (Episteusa, dio elalēsa, kai hēmeis pisteuomen, dio kai laloumen, Ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν)—faith compels speech. Paul cannot be silent about what he believes. This is the prophetic imperative: belief demands testimony regardless of consequences (Jer 20:9, Acts 4:20). Speaking flows from believing; authentic witness is overflow, not performance.
Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.
View commentary
Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus (eidotes hoti ho egeiras ton kyrion Iēsoun kai hēmas syn Iēsou egerei, εἰδότες ὅτι ὁ ἐγείρας τὸν κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ)—Paul's endurance is grounded in resurrection confidence. Eidotes (εἰδότες, 'knowing') implies settled knowledge, not wishful thinking. The same God who raised Christ will raise (egerei, ἐγερεῖ, future tense) Paul and all believers.
And shall present us with you (kai parastēsei syn hymin, καὶ παραστήσει σὺν ὑμῖν)—paristēmi (παρίστημι, 'to present, stand beside') suggests formal presentation before God. Paul and the Corinthians will stand together in resurrection glory. The syn (σύν, 'with, together with') twice emphasizes solidarity—we're raised together, presented together. Apostolic suffering and Corinthian faith are bound together in resurrection hope.
And shall present us with you (kai parastēsei syn hymin, καὶ παραστήσει σὺν ὑμῖν)—paristēmi (παρίστημι, 'to present, stand beside') suggests formal presentation before God. Paul and the Corinthians will stand together in resurrection glory. The syn (σύν, 'with, together with') twice emphasizes solidarity—we're raised together, presented together. Apostolic suffering and Corinthian faith are bound together in resurrection hope.
For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
View commentary
For all things are for your sakes (ta gar panta di' hymas, τὰ γὰρ πάντα δι' ὑμᾶς)—Paul's sufferings, ministry, and even his life are for the Corinthians' benefit. Di' hymas (δι' ὑμᾶς, 'on account of you, for your sake') shows others-centered purpose. This is vicarious existence: living for others' good rather than self-preservation.
That the abundant grace might through the thanksgiving of many redound to the glory of God (hina hē charis pleonasasa dia tōn pleionōn tēn eucharistian perisseusē eis tēn doxan tou theou, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ)—pleonazō (πλεονάζω, 'to increase, abound, multiply') and perisseuō (περισσεύω, 'to overflow, abound') create cascading abundance. More grace produces more thanksgiving from more people, resulting in more glory to God. Paul's suffering sets off a chain reaction of grace, gratitude, and glory.
That the abundant grace might through the thanksgiving of many redound to the glory of God (hina hē charis pleonasasa dia tōn pleionōn tēn eucharistian perisseusē eis tēn doxan tou theou, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ)—pleonazō (πλεονάζω, 'to increase, abound, multiply') and perisseuō (περισσεύω, 'to overflow, abound') create cascading abundance. More grace produces more thanksgiving from more people, resulting in more glory to God. Paul's suffering sets off a chain reaction of grace, gratitude, and glory.
Our Heavenly Dwelling
For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
View commentary
For which cause we faint not (dio ouk enkakōmen, διὸ οὐκ ἐγκακοῦμεν)—Paul repeats v. 1's declaration, now grounded in resurrection hope (vv. 14-15). Dio (διό, 'therefore, for this reason') points back to all he's established: ministry flows from mercy, death produces life, resurrection is certain, all things serve God's glory. With such foundations, losing heart is impossible.
But though our outward man perish, yet the inward man is renewed day by day (all' ei kai ho exō hēmōn anthrōpos diaphtheiretai, alla ho esō hēmōn anakainoutai hēmera kai hēmera, ἀλλ' εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλὰ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρα καὶ ἡμέρᾳ)—diaphtheirō (διαφθείρω, 'to destroy, corrupt, waste away') is present passive: ongoing external decay. But anakainoō (ἀνακαινόω, 'to renew, make new again') is also present passive: ongoing internal renewal. Hēmera kai hēmera (ἡμέρα καὶ ἡμέρᾳ, 'day by day') emphasizes daily, continuous renewal. Aging bodies house regenerating souls.
But though our outward man perish, yet the inward man is renewed day by day (all' ei kai ho exō hēmōn anthrōpos diaphtheiretai, alla ho esō hēmōn anakainoutai hēmera kai hēmera, ἀλλ' εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλὰ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρα καὶ ἡμέρᾳ)—diaphtheirō (διαφθείρω, 'to destroy, corrupt, waste away') is present passive: ongoing external decay. But anakainoō (ἀνακαινόω, 'to renew, make new again') is also present passive: ongoing internal renewal. Hēmera kai hēmera (ἡμέρα καὶ ἡμέρᾳ, 'day by day') emphasizes daily, continuous renewal. Aging bodies house regenerating souls.
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
View commentary
For our light affliction, which is but for a moment (to gar parautika elaphron tēs thlipseōs hēmōn, τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν)—after cataloging imprisonments, beatings, shipwrecks, and stonings (11:23-28), Paul calls it elaphron (ἐλαφρόν, 'light, easy, insignificant')! Parautika (παραυτίκα, 'momentary, transient') describes 70+ years of hardship. Only from eternity's perspective is a lifetime 'momentary'; only compared to glory is catastrophe 'light.'
Worketh for us a far more exceeding and eternal weight of glory (kath' hyperbolēn eis hyperbolēn aiōnion baros doxēs katergazetai hēmin, καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν)—kath' hyperbolēn eis hyperbolēn (καθ' ὑπερβολὴν εἰς ὑπερβολὴν, 'beyond all measure, to an extraordinary degree, surpassing excellence') is superlative heaped on superlative. Baros (βάρος, 'weight, burden') contrasts with 'light'—affliction is featherweight, glory is massive. Katergazomai (κατεργάζομαι, 'to work out, produce, accomplish') shows suffering actively producing glory, not just preceding it. Affliction isn't merely endured; it's the divinely appointed means of glory's production.
Worketh for us a far more exceeding and eternal weight of glory (kath' hyperbolēn eis hyperbolēn aiōnion baros doxēs katergazetai hēmin, καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν)—kath' hyperbolēn eis hyperbolēn (καθ' ὑπερβολὴν εἰς ὑπερβολὴν, 'beyond all measure, to an extraordinary degree, surpassing excellence') is superlative heaped on superlative. Baros (βάρος, 'weight, burden') contrasts with 'light'—affliction is featherweight, glory is massive. Katergazomai (κατεργάζομαι, 'to work out, produce, accomplish') shows suffering actively producing glory, not just preceding it. Affliction isn't merely endured; it's the divinely appointed means of glory's production.
While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
View commentary
While we look not at the things which are seen, but at the things which are not seen (mē skopountōn hēmōn ta blepomena alla ta mē blepomena, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα)—skopeō (σκοπέω, 'to look at, fix one's gaze upon, consider') differs from blepō (βλέπω, 'to see'). We don't focus on what's visible but on what's invisible. This is the life of faith (Heb 11:1, 27)—present realities are judged by future, unseen realities.
For the things which are seen are temporal; but the things which are not seen are eternal (ta gar blepomena proskaira, ta de mē blepomena aiōnia, τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια)—proskairos (πρόσκαιρος, 'temporary, transient, lasting only a while') describes all visible reality: pain, persecution, success, comfort—all temporary. Aiōnios (αἰώνιος, 'eternal, everlasting') describes the invisible: God's glory, resurrection bodies, eternal weight of glory (v. 17). Paul's entire value system is inverted: what seems real (visible) is fleeting; what seems unreal (invisible) is eternal. This is the epistemology of faith.
For the things which are seen are temporal; but the things which are not seen are eternal (ta gar blepomena proskaira, ta de mē blepomena aiōnia, τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια)—proskairos (πρόσκαιρος, 'temporary, transient, lasting only a while') describes all visible reality: pain, persecution, success, comfort—all temporary. Aiōnios (αἰώνιος, 'eternal, everlasting') describes the invisible: God's glory, resurrection bodies, eternal weight of glory (v. 17). Paul's entire value system is inverted: what seems real (visible) is fleeting; what seems unreal (invisible) is eternal. This is the epistemology of faith.