Jesus was the source of life from death

JESUS WAS THE SOURCE OF LIFE FROM DEATH
EDITED BY GLENN PEASE
2 Corinthians4:10-12 10Wealways carry aroundin
our body the death of Jesus, so that the life of Jesus
may also be revealedin our body. 11Forwe who are
aliveare always being given over to death for Jesus'
sake, so that his life may also be revealedin our mortal
body. 12So then, death is at work in us, but life is at
work in you.
BIBLEHUB RESOURCES
Suffering Showing Forth Character
2 Corinthians 4:10
R. Tuck
It has been said that "affliction" is the one predominant word in the Second
Epistle to the Corinthians. And perhaps no other Epistle is so chargedwith
wounded personalfeeling and reminiscences ofvaried suffering. This may be
explained by the circumstances under which this letter was written. Perhaps
we do not sufficiently realize how much personalsuffering, from disease and
bodily infirmity, the apostle had to endure; and yet this is evidently the keyto
many of his intense expressions. Eitherfrom constitutional weakness, orin

consequence ofhis many exposures, he had upon him some painful and
humiliating form of disease, whichwas incurable; and this his enemies made
the occasionofscornand insult, until they wounded him to the very quick,
and drove him to the throne of grace, seeking,with threefold importunity, to
have the "thorn in the flesh" removed. When we apprehend this, we begin to
feel the meaning of our text; he was "always bearing about in the body the
dying of the Lord Jesus:" pain, disease,suffering - like a daily dying - brought
on him in the fulfilment of his ministry for the Lord Jesus. ButSt. Paul never
dwelt long on the merely sadside of things, and so he goes onto say - Even if
our life on earth be like the dying of the Lord Jesus, this also is true, through
our very suffering and dying, the life of Jesus is made manifest in our mortal
flesh and earthly spheres. "St. Paulfelt that every true human soulmust
repeatChrist's existence. He could bear to look on his decay; it was but the
passing of the human; and, meantime, there was ever going on within him the
strengthening of the Divine. Pain was sacred, since Christalso had suffered.
And life became grand when viewed as a repetition of the life of Christ."
I. ST. PAUL'S CONCEPTIONOF OUR LORD'S LIFE. It had been a daily
dying which nevertheless showedup himself, in the glory of his characterand
spirit. The dying manifested to men the life that was in him. St. Paul had,
probably, never seenChrist in the flesh, but it was given to him, by his
fellowship of suffering, to understand better than all the rest what a suffering
Saviour Jesus was. It is St. Paul who writes so much about the cross ofthe
Lord Jesus. He dwells oftener than any other early teacher upon our Lord's
death, but when you apprehend his meaning, you find that he lookedupon
Christ's whole life as a dying. He saw that Jesus was everyday dying to self,
dying with shame, pain, exhaustion, conflict, and agony. And you do not read
Christ's life aright unless you can see in it what St. Paul saw., even
humiliation, limitation, suffering, burdening it every day, But that was not all
St, Paul's conceptionof Christ. In that, standing alone, he could have found no
rest, no inspiration. He saw also this, that our Lord's sufferings were just the
dark backgroundthat threw out so perfectly, with such well-defined lines and
gracefulforms, his noble spirit, his Divine character, his sublime sonship, his
blessedlife. And so he could speak calmly, even triumphantly, of the suffering
Saviour, and glory in the dying of the Lord Jesus, throughwhich the life of

Jesus found its highest and best manifestations. How much a picture depends
upon its background!Fill the front with the most exquisite figures or
landscape, still all the tone and characterand impression of the figure will
depend upon its background. You may so paint as to leave the forms and
figures indistinct and uncertain. You may throw out into prominence the
specialthought or truth which you seek to embody in form; your picture may
be calm morning, hot noonday, flushed evening, tender twilight, or gathering
night, according to your background. St. Paul felt what shadows ofsuffering
and woe lay all behind that life of his Lord; but they helped him to see the
glory of Christ himself; they seemedto bring out so clearlythe Divine and
blessedlife that was in him. Illustrate by the language ofIsaiah 53. and
Philippians 2:5-11. Also from the scenesofGethsemane and Calvary. The
Captain of our salvationwas made perfect, to our view, through suffering.
II. ST. PAUL'S CONCEPTION OF HIS OWN LIFE. He could wish nothing
better for himself than that what was true of Christ might be true of him, and
that his sufferings, too, might show up his characterand help to make him a
blessing and a powerfor good. St. Paul never could glory in mere suffering.
Suffering is grievance and loss. But if they could be like Christ's sufferings,
not merely borne for him, and in the doing of his work, but actually like his,
and ordained by God to be the same to him, and to others through him, as
Jesus'sufferings did! The apostle felt he could glory in that. And this is the
view of suffering that we also need to gain. Our troubles and sorrows are as
the dying of the Lord Jesus. Once laying hold of this, we find that we have one
thing to be supremely anxious about - it is that our dying shall show up
Christ's life in us, shall make the Christly virtues and graces manifestin our
mortal flesh. We have our sorrows. Does ourcharactershine out clearly on
the darkness ofthem? Do men see and feel our "whiteness"by the contrastof
them? Are we beautiful with a Divine patience, and fragrant with a Divine
sweetness,in the very darkness? Onthe backgroundof our pain do men see
our submission? In the hour of our disappointment do we show up to men our
trust in God? When heart and flesh fail does the sanctifying Spirit of Christ
make our very faces glow with the heavenly light? Is it true of us that the "life
of Jesus is manifestedin our mortal flesh"? - R.T.

Biblical Illustrator
Always bearing about in the body the dying of the Lord Jesus.
2 Corinthians 4:10-12
Bearing about the dying of Christ
A. K. H. Boyd, D. D.
The first and literal meaning of these words is that Paul and his friends were
in daily peril of such a death as Christ's was, and that their trials left
sorrowfultrace upon form and feature. It is not so that we are calledto be
"conformable to the death" of our Redeemer. The days of martyrdom are
gone. There are those who think to exemplify the text by bearing about with
them the material representationof the Redeemer's death — the crucifix. Ah!
you may do that, and yet be hundreds of miles awayfrom any compliance
with the spirit of the text. Our Lord requires of us the devotion of the heart; it
is spiritually that we are to bear about our Saviour's dying.
I. WE MAY BEAR ABOUT THE MEMORYOF IT.
1. Nothing canbe more plain than that we ought never to forgetour
Redeemer's death. When some one very near to you died, even after the first
shock was past, and you could once more with some measure of calmness set
yourself to your common duties again, did you not still feel, in the greater
sympathy with the sorrows ofothers, in the quieter mood, that you had not
quite got over your trial, that you were still bearing about with you the dying
of the dear one that was gone?

2. The remembrance of our Lord's death should influence all our views and
doings. The kind mother who wore out her life in toiling for her child might
well think that the child might sometimes come and stand by her grave, and
remember her living kindness and her dying words when she was far away.
And oh! when we think what our Saviour Christ has done for us by His dying
— when we think that every hope, every blessing, was won for us by that great
sacrifice — surely we might welldetermine that we never shall live as if that
death had never been! You hear people say — truly enough, perhaps — that
this world has never been the same to them since such a loved one died — that
their whole life has been changedsince then. It is sadto see a Christian living
in such a fashion as to show plainly that he has quite forgot how his Redeemer
died!(1) When we think of sin, let us see it in the light of Christ's death, and
hate it because it nailed Him to the tree.(2)Or is it suffering and sorrow that
come to us, and are we ready to repine and to rebel? Then let us callto mind
the dying of our Redeemer, and it will not seemso hard that the servant
should fare no better than the Master.(3)Orare we pressedwith the sense of
our sinfulness and the fearof God's wrath for sin? Then let us remember how
Jesus died for us, the just for the unjust — how His blood cantake all sin
away.
II. WE MAY SHOW IN OUR DAILY LIFE ITS TRANSFORMING
POWER. Our whole life, changedand affectedin its every deed by the fact
that Christ died, may be a standing testimony that there is a real powerto
affectthe characterin the death of the Saviour; and thus we may, in a very
true and solemnsense, be always bearing about with us His death by bearing
about with us a soulwhich is what it is mainly because He died.
1. When in the view of the Cross we see how bitterly and mysteriously evil and
ruinous sin is, surely the practicallessonis plain that we should resolutely
tread it down, and earnestlyseek for deliverance from the curse of that fearful
thing which brought such unutterable agonyupon our Redeemer, and

constantly pray for that blessedSpirit who will breathe new life into every
goodresolution, and vivify into sunlight clearness everysound and true belief.
2. When sorrow and suffering come, think of them as in the presence of the
Redeemer's death, and you will learn the lessonof practicalresignation.
3. And in days of fear and anxiety, when you do not know how it will go with
you, look to Jesus onthe Cross, andlearn the lessonof practicalconfidence in
God's disposing love and wisdom.
4. And, to sum up all, let us daily bear about His dying by dying to sin and
living to holiness. Thatis the grand conformity which is open to all of us —
that is the fashionin which we may be "crucifiedwith Christ." Conclusion:
"Always." Yes, always bearit; never lay that burden down. Always bear it;
not in sourness — not in that hard, severe type of religion which we may see in
some mistakenand narrow-heartedbelievers. Bearit in humility, kindness,
charity, hopefulness, and cheerfulness.
(A. K. H. Boyd, D. D.)
The Christian's fellowshipin the death of Christ
J. Mitchell, D. D.
How do we bear about daily the dying of the Lord Jesus?
I. BY CHERISHING FAITH IN A CRUCIFIED SAVIOUR.
1. The death of Christ is —(1) The most wonderful of all facts, and we should
not be warranted to believe it unless it were authenticated to us by Divine

testimony.(2) The most interesting. It is the foundation of all that is dear to
man. It is the most interesting of all the facts that are recorded, not only in
human narrative, but in the Book of God and in the annals of the universe.(3)
The most influential. It spreads itself through the whole revelation and
economyof God, and pervades the moral government of the MostHigh. It is
in the Book ofGod the first, if not in point of order, yet of importance. "I
delivered to you, first of all, how that Christ died for our sins," etc.
2. To cherish faith in this fact, then, is the first duty of man, and by so doing
we become partakers of the sufferings of Christ.
II. BY A CONTINUED REMEMBRANCEOF THIS GREAT EVENT. That
which we believe most assuredly, in which we feelthe deepestinterest, and to
which we give the highest placed will be bestremembered by us; and the
death of Christ, possessing allthose requisites, with a goodman will impress
itself deeply on his mind. To help us in this greatexercise is the most obvious
design of the Lord's Supper. If we forgetJesus who died for us, whom and
what shall we rationally and religiously remember?
III. BY A PROGRESSIVE IMPROVEMENT OF THIS GREAT EVENT.
The deceaseofour Lord is setforth in the Word of God and in the Lord's
Supper, not merely for contemplation, or for curious inquiry, but for deep
meditation and practicalimprovement. Now, a goodman is anxious to
improve this death for all the purposes for which it was appointed of God and
endured by Christ. Others may gaze upon the Cross;he glories in it. Others
may casta passing glance upon the Divine Sufferer; he hangs upon the Cross
— he lives by it.
IV. BY IMBIBING MORE AND MORE OF HIS SPIRIT. And what was this
spirit? It was a spirit —

1. Of holy love. "He loved us with an everlasting love," and thence "gave
Himself for us."
2. Of holy submission to the Divine appointment. "Lo, I come to do Thy will,
O My God";and He wellknew all that that involved.
3. Of determined decisionin His greatwork. "I have a baptism to he, baptized
with, and how am I straitenedtill it be accomplished!"
4. Of holy purity. He was the Lamb of God, "without blemish and without
spot."
5. Of invincible faith. "My God, My God!" He cried, claiming an interest in
Him when the waters overwhelmedHis soul.
6. Of entire resignationto Godamid the agonies ofdeath and the prospectof
dying. "Father, into Thy hands I commend My spirit." Now, a goodman
bears about the dying of the Lord Jesus by seeking to drink continually into
Christ's spirit, and by exemplifying it more and more.
V. BY A PRACTICALILLUSTRATION OF THAT GREAT DECEASE, OF
ITS CHARACTER AND POWER. Although it was not the only, or even the
main, end of His coming in the flesh to exhibit a sublime example of perfect
morality, yet doubtless He came to presentto us a pattern of all goodness and
godliness. Hence we are told that He hath "setus an example that we should
follow His steps."

VI. BY A FREQUENT SOLEMNCOMMEMORATIONOF HIM.
(J. Mitchell, D. D.)
That the life also of Jesus might be made manifest in our body
The manifestationof the life of Christ
H. Melvill, B. D.
1. There is something beautifully emphatic in the idea that it is the life of Jesus
that is manifested in the Christian. Century after century hath rolled away,
and He who won to Himself, by agony and death, the lordship of this lower
creationhath not visibly interfered with the administration of its concerns.
The time, indeed, will come when sensible proof shall be given, and every eye
shall gaze on the Son of Man seatedon the clouds and summoning to
judgment. But we are free to own that, since under the present dispensation
there are no visible exhibitions of the kingship of Christ, it is not easy, if the
authority of Scripture be questioned, to bring forward satisfactoryproof that
Jesus is alive.
2. Yet we are not ready to admit the total absence of direct, positive, practical
witness. We thus bring the statementof our text, that there is such a thing as
the manifestationof the life of the Redeemer. It was possible enoughthat the
malice of persecutors might weardown to the wreck the body of the apostle;
but there were such continued miracles in his being sustained in the battle
with principalities and powers that, if challengedto prove that his Lord was
alive, he could point to the shattered tabernacle, and answertriumphantly,
the life also of Jesus, as wellas the death, was made manifest in that his body.

3. The doctrine of Christ's living for us is every whir as closelybound up with
our salvationas that of His having died for us. The resurrectionwas God's
attestationto the worth of the atonement.
I. THE PERSECUTIONSWHICH THE APOSTLES UNDERWENT,AS
WELL AS THE PROCLAMATIONS WHICH THEY UTTERED, WENT
TO THE PROVING THAT JESUS WAS ALIVE.
1. The rulers said the body was stolen; the apostles saidthe body was
quickened. Who sees not that, by persecuting the apostles in place of proving
them liars, the rulers themselves bore witness to the fact that Jesus was alive?
They had no evidence to produce of the truth of their own statement, and they
setthemselves therefore to getrid by force of the counter-statement. Power
was substituted for proof, cruelty for argument. We therefore contend that no
strongerattestationcould have been given to the fact of Christ's life than the
persecutions to which the apostles were subjectedfor maintaining that fact.
2. We may yet further argue that by submitting to persecutions the apostles
showedtheir own belief that Jesus was alive. There is a limit which
enthusiasm cannot pass. Had not the apostles believedChrist alive they would
not have joyfully exposedthemselves to peril and death.
II. THE GRAND MANIFESTATION OF THE LIFE OF JESUS LIES IN
THE SUPPORTS AND CONSOLATIONSVOUCHSAFED TO THE
PERSECUTED.
1. When the malice of the ungodly was allowedto do its worst, there was
administered so much of supernatural assistance thatall but the reprobate
must have seenthat the power of the Lord was sustaining the martyrs. They

went out of the world with gladness in the eye and with triumph on the lip,
confident that their Masterlived to welcome them, and therefore able to cry
out with Stephen, "Lord Jesus, receive my spirit."
2. Now, we maintain that, wheneverGod directly interposes to preserve an
individual while publishing a doctrine, God virtually gives testimony to the
truth of that doctrine. If the published doctrine were the reverse of truth He
would never mark the publisher with His approval; and thus we have a
decisive and vivid manifestationof the life of Christ in the sufferings of the
apostles.
3. Whilst Christ sojournedon earth He told His disciples that persecution
would be their lot, but also that He would be alive to actas their protector.
When, therefore, all occurred as Christ had predicted, when the supports
were administered which He had pointed out as the result of His life, what can
be fairer than maintaining that the supports were a proof of the life?
III. WE WOULD NOT HAVE YOU THINK THAT THE MANIFESTATION
OF THE LIFE OF THE REDEEMER WAS CONFINEDTO THE
APOSTLES. Takeany one who now is walking by faith, and not by sight. He
will tell you that his whole conduct is ordered on the supposition that he has a
Saviour ever living to intercede in his behalf. He will tell you, further, that
never has he found the supposition falsified by experience. He goes to Christ
sorrowful, believing that He lives; he comes awaycomforted, and thus proves
that He lives. He carries his burdens to Christ, supposing Him alive; he finds
them takenaway, and thus demonstrates Him alive. All, in short, that is
promised as the result of Christ's life comes into his possession, andis,
therefore, an evidence of Christ's life. If I am a believer, I look to Christ as
living for me; I go and pray to Christ as living for me; and, if I am never
disappointed in my reference to Christ as living for me, is there no strong
testimony in my own experience that Jesus lives? In short, if the Christian live

only by faith in the living Saviour, his life must be the manifestation of the life
of the Saviour. If Christ be not alive, how comes it that they who actupon the
supposition that He is alive find the supposition perpetually verified and in no
instance falsified — verified by the assistancevouchsafed, by the promises
fulfilled, by the consolations enjoyedin these mortal bodies, which are the
theatres of truceless warfare with a corrupt nature and apostate spirits?
Conclusion:What we wish for you is that you might manifest the life of the
Redeemer— manifest it in the vigour with which you resistthe devil, break
loose from the world, and setyourself to the culture of holiness.
(H. Melvill, B. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(10) Always bearing about in the body the dying of the Lord Jesus.—The
word for “dying” (again, probably, a distinctly medical term) is literally
“deadness,”“the state of a corpse.” Comp. Romans 4:19 for the word itself,
and Romans 4:19, Colossians3:5 (“mortify”), Hebrews 11:12 (“as goodas
dead”) for the cognate verb. The word describes, as by a bold hyperbole, the
condition of one whose life was one long conflictwith disease:“dying daily”
(1Corinthians 15:31);having in himself “the sentence,”or, possibly, the very
symptoms, “of death” (2Corinthians 1:8-9). He was, as it were, dragging about
with him what it was scarcelyan exaggerationto calla “living corpse;” and
this he describes as “the dying” (or death-state)“ofthe Lord Jesus.” The
thought implied in these words is not formally defined. What seems implied is
that it brought him nearerto the likeness ofthe Crucified; he was thus made a
sharer in the sufferings of Christ, filling up what was lacking in the measure
of those sufferings (Colossians1:24), dying as He died, crucified with Him

(Galatians 2:20). It may be noted that Philo (2 Alleg. p. 73) uses almostthe
same word to express the natural frailty and weakness ofman’s body—
“What, then, is our life but the daily carrying about of a corpse?”
That the life also of Jesus . . .—The life of Jesus is the life of the new man,
“createdin righteousness and true holiness” (Ephesians 4:24). It is not that
the Apostle is merely looking forward to the resurrectionlife, when we shall
bear the image of the heavenly; he feels that the purpose of his sufferings now
is that the higher life may, even in this present state, be manifested in and
through them; and accordingly, as if to guard againstthe possibility of any
other interpretation, he changes the phrase in the next verse, and for “our
body” substitutes “our mortal flesh.”
Matthew Henry's Concise Commentary
4:8-12 The apostles were greatsufferers, yet they met with wonderful support.
Believers may be forsakenoftheir friends, as wellas persecutedby enemies;
but their God will never leave them nor forsake them. There may be fears
within, as well as fightings without; yet we are not destroyed. The apostle
speaks oftheir sufferings as a counterpart of the sufferings of Christ, that
people might see the powerof Christ's resurrection, and of grace in and from
the living Jesus. In comparisonwith them, other Christians were, evenat that
time, in prosperous circumstances.
Barnes'Notes on the Bible
Always bearing about in the body - The expressionusedhere is designed to
show the greatperils to which Paul was exposed. And the idea is, that he had
on his body the marks, the stripes and marks of punishment and persecution,
which showedthat he was exposedto the same violent death which the Lord
Jesus himself endured; compare Galatians 6:17; "I bear in my body the
marks of the Lord Jesus." It is a strong energetic mode of expression, to
denote the severity of the trials to which he was exposed, and the meaning is,
that his body bore the marks of his being exposedto the same treatment as the

Lord Jesus was;and evidence that he was probably yet to die in a similar
manner under the hands of persecutors;compare Colossians 1:24.
The dying of the Lord Jesus - The death; the violent death. A death similar to
that of the Lord Jesus. The idea is, that he was always exposedto death, and
always suffering in a manner that was equivalent to dying. The expressionis
parallel to what he says in 1 Corinthians 15:31. "I die daily;" and in 2
Corinthians 11:23, where he says, "in deaths oft." It does not mean that he
bore about literally the dying of the Lord Jesus, but that he was exposedto a
similar death. and had marks on his personwhich showedthat he was always
exposedto the same violent death. This did not occuronce only, or at distant
intervals, but it occurredconstantly, and whereverhe was it was still true that
he was exposedto violence, and liable to suffer in the same manner that the
Lord Jesus did.
That the life also of Jesus ... - This passagehas receiveda considerable variety
of interpretation. Grotius renders it, "sucha life as was that of Christ,
immortal, blessed, heavenly." Locke, "Thatalso the life of Jesus, risenfrom
the dead, may be made manifest by the energythat accompanies my
preaching in this frail body." Clarke supposes thatit means, that he might be
able in this manner to show that Christ was risen from the dead. But perhaps,
Paul does not refer to one single thing in the life of the Lord Jesus, but means
that he did this in order that in all things the same life, the same kind of living
which characterizedthe Lord Jesus might be manifestedin him; or that he
resembled him in his sufferings and trials, in order that in all things he might
have the same life in his body. Perhaps, therefore, it may include the following
things as objects at which the apostle aimed:
(1) A desire that his "life" might resemble that of the Lord Jesus. Thatthere
might be the same self-denial; the same readiness to suffer; the same patience
in trials; the same meekness, gentleness, zeal, ardor, love to God, and love to
people evincedin his body which was in that of the Lord Jesus. Thus
understood, it means that he placed the Lord Jesus before him as the model of

his life, and deemedit an objectto be attained even by greatself-denial and
sufferings to be conformed to him.
(2) a desire to attain to the same life in the resurrectionwhich the Lord Jesus
had attained to. A desire to be made like him, and that in his body which bore
about the dying of the Lord Jesus, he might againlive after death as the Lord
Jesus did. Thus understood, it implies an earnestwishto attain to the
resurrectionof the dead, and accords with what he says in Philippians 3:8-11,
which may perhaps be consideredas Paul's own commentary on this passage,
which has been so variously, and so little understood by expositors. "Yea,
doubtless, and I count all things but loss, forthe excellencyof the knowledge
of Jesus Christ my Lord; for whom I have suffered the loss of all things, and
do count them but dung that I may win Christ. That I may know him, and the
powerof his resurrection, and the fellowship of his sufferings, being made
conformable unto his death; if by any means I might attain unto the
resurrectionof the dead;" compare Colossians 1:24. It intimates Paul's
earnestdesire and longing to be made like Christ in the resurrection(compare
Philippians 3:21); his longing to rise againin the lastday (compare Acts 26:7);
his sense ofthe importance of the doctrine of the resurrectionand his
readiness to suffer anything if he might at last attain to the resurrectionof the
just, and be ready to enter with the Redeemerinto a world of glory. The
attainment of this is the high object before the Christian, and to be made like
the Redeemerin heaven, to have a body like his, is the grand purpose for
which they should live; and sustainedby this hope they should be willing to
endure any trials, and meet any sufferings, if they may come to that same
"life" and blessednessabove.
Jamieson-Fausset-BrownBible Commentary
10. bearing about in the body the dying of the Lord Jesus—thatis, having my
body exposedto being put to death in the cause ofJesus (the oldest
manuscripts omit "the Lord"), and having in it the marks of such sufferings, I
thus bear about wheresoeverIgo, an image of the suffering Saviour in my

own person (2Co 4:11; 2Co 1:5; compare 1Co 15:31). Doubtless, Paul was
exposedto more dangers than are recordedin Acts (compare 2Co 7:5; 11:26).
The Greek for "the dying" is literally, "the being made a corpse,"suchPaul
regardedhis body, yet a corpse which shares in the life-giving powerof
Christ's resurrection, as it has sharedin His dying and death.
that the life also of Jesus might be made manifest in our body—rather, "may
be." The name "Jesus,"by itself is often repeatedhere as Paul seems, amidst
sufferings, peculiarly to have felt its sweetness.In 2Co 4:11 the same words
occurwith the variation, "in our mortal flesh. The fact of a dying, corpse-like
body being sustained amidst such trials, manifests that "the (resurrection) life
also," as wellas the dying, "ofJesus," exerts its power in us. I thus bear about
in my own personan image of the risen and living, as well as of the suffering,
Saviour. The "our" is added here to "body," though not in the beginning of
the verse. "Forthe body is ours not so much in death, as in life" [Bengel].
Matthew Poole's Commentary
A Christian bearethabout with him the dying of the Lord Jesus in his mind
and soul, while he fetches strength from it to deaden his heart unto sin; being
buried with Christ into death, and planted in the likeness ofhis death; having
his old man crucified with him, that the body of sin might be destroyed, that
henceforth he may not serve sin, Romans 6:4-6. He also beareth about with
him the dying of the Lord Jesus in his body; either in a representation, while
in his sufferings he is made conformable to the death of Christ, Philippians
3:10; or in his own real sufferings, which he calleththe dying of the Lord
Jesus, becausethey were for Christ’s sake, and because Christsympathizeth
with them therein, he being afflicted in all their afflictions;yea, and Christ (as
the apostle expressethit, Philippians 1:20), is magnified in their body, by
death, as well as by life. This the apostle tells us he did, that the life also of
Jesus might be made manifest in his body: by the life of Christ must be here
understood, either the resurrectionof Christ, and that life which he now liveth
in heaven with his Father; or that quickening power of the Spirit of Christ,
which then mightily showethitself in believers, when they are not

overwhelmed by the waters of affliction, nor conquered by their sufferings;
but in, and over all, are more than conquerors, through that mighty power of
Christ which showethforth itself in them: or (as some think) that lively virtue
and powerof Christ, which showethitself in the efficacyof the apostles’
ministry; by which so many thousands of souls were brought in to Christ,
which was not the effect of their own virtue, but of the life of Christ
manifested in their body. But the apostle having before spokenof his
sufferings, it seems bestinterpreted of that living powerput forth by Christ,
in upholding the earthly vessels ofhis apostles, notwithstanding all the knocks
they met with, to carry about that heavenly treasure with which God had
intrusted them.
Gill's Exposition of the Entire Bible
Always bearing about in the body,.... The Vulgate Latin, Arabic, and Ethiopic
versions, read, "in our body"; and the Syriac version, in this and the next
clause, reads, "in our bodies", and some copies in this read, "bodies";
continually carrying about with us, in these mortal bodies of ours, wherever
we go,
the dying of the Lord Jesus;by which is meant, not the doctrine of the
sufferings and death of Christ, and of salvationby a crucified Saviour, which
they bore and carriedabout with them in a ministerial way, wherever they
came and preached, but the sufferings they themselves underwent: so called,
because ofthe likeness there is betweenthe sufferings of Christ, and theirs; as
he was traduced as a wickedman, a deceiver, and a stirrer up of sedition, so
were they; as he was persecuted, so were they; as he was liable to death, and
at last was delivered up to it, so were they: and also because ofthe union and
sympathy which were betweenthem; Christ and they were one body and one
Spirit; so that what was endured by the members, the head had a fellow
feeling of, and sympathy with; and reckonedwhatwas done to them, as done
to himself: and besides, the sufferings they underwent, and death they were
exposedunto, were for his sake, as it is explained in the next verse:

for we which live; who are still in the land of the living, though it is almosta
miracle we are, considering the circumstances we are in:
are always delivered; that is, continually exposed
to death for Jesus'sake:and the end of all these sufferings, which is expressed
alike in both verses is,
that the life also of Jesus might be made manifest in our body, or "mortal
flesh"; the meaning of which is, that it might appear that Jesus, thoughhe
died, is risen againfrom the dead, and lives at the Father's right hand, and
ever lives to make intercessionfor us; of which there is a full proof, inasmuch
as we are supported by him under all the trials and sufferings we endure for
his sake;for because he lives, we live also, amidst so many dangers and
deaths, which attend us.
Geneva Study Bible
{6} Always bearing about in the body the {i} dying of the Lord Jesus, that the
life also of Jesus might be made manifest in our body.
(6) An amplification of the former sentence, in which he compares his
afflictions to a daily death, and the power of the Spirit of God in Christ to life,
who oppresses thatdeath.
(i) So Paul calls that miserable estate and condition that the faithful, but
especiallythe minsters, are in.
EXEGETICAL(ORIGINAL LANGUAGES)

Meyer's NT Commentary
2 Corinthians 4:10. Extreme concentrationof all suffering, as of all victory
through the powerof God. In this πάντοτε, corresponding to the ἐν παντί of 2
Corinthians 4:8 and the ἀεί of 2 Corinthians 4:11, is with greatemphasis
placed first. The νέκρωσις is the putting to death, like the classicθανάτωσις
(Thucyd. v. 9. 7). In this case the contextdecides whether it is to be takenin a
literal or, as in Romans 4:19, in a figurative sense. Comp. Astrampsychus in
Suidas: νεκροὺς ὁρῶν νέκρωσιν ἕξεις πραγμάτων, Porphyr. de Abstin. iv. p.
418;Aret. pp. 23, 48;also ἀπονέκρωσις in Arrian, Epict. i. 5. Here it stands, as
2 Corinthians 4:11 proves, in a literal sense:At all times we bear about the
putting to death of Jesus in our body, i.e. at all times, in our apostolic
movements, our body is exposedto the same putting to death which Jesus
suffered, i.e. to violent deprivation of life for the gospel’s sake. The constant
supreme danger of this death, and the constantactual persecutions and
maltreatments, make the νέκρωσις τοῦ Ἰησοῦ, in the conceptionof the
sufferer as of the observer, appear as something clinging to the body of the
person concerned, whichhe carries about with it, although, till the final actual
martyrdom, it remains incomplete and, in so far, resting on a prolepsis of the
conception. On the subject-matter, comp. Romans 8:35 f.; 1 Corinthians
15:31;Php 3:10. The gen. τοῦ Ἰησοῦ, however, is not to be taken as propter
Jesum (Vatablus and others, including Emmerling), nor ad exemplum Christi
(Grotius, Flatt), but quite as in τὰ παθήματα τοῦ Χριστοῦ, 2 Corinthians 1:5;
and it is altogetherarbitrary to understand anything more specialthan the
greatdanger to life generallyinvolved in the continual persecutions and
afflictions (2 Corinthians 11:23 ff.),—as e.g. Eichhorn takes it to refer to
wounds receivedin the apostolic ministry (Galatians 6:17), and Rückert, here
again(see on 2 Corinthians 1:8), to the allegedsickness,from which Paul had
not yet fully recovered. The right view is already given in Chrysostom:οἱ
θάνατοι οἱ καθημερινοὶ, διʼὧν καὶ ἡ ἀνάστασις ἐδείκνυτο. Comp. Pelagius.
But τ. νέκρωσιν is chosen(not τ. θάνατον), because Paulhas in mind the
course of events leading to the death suffered by Jesus, which is mirrored in
his ownsufferings for Christ’s sak.

ἵνα καὶ ἡ ζωὴ κ.τ.λ.]in order that also the life of Jesus, etc. This is the blessed
relation supervening according to God’s purpose. Just as, namely, the
continual sufferings and peril of death appear as the νέκρωσις of Jesus in the
body of those persecuted, so, in keeping with that view, their rescuedlife
appears as the same ζωή, which, in the case ofJesus, followedafterHis dying,
through the resurrectionfrom death (Romans 5:10). The victorious
surmounting of the sufferings and perils of death, from which one emerges
savedas regards the body, is, according to the analogyof the conceptionof the
νέκρωσις τοῦ Ἰησοῦ, resurrection;and thus there becomes manifest, in the
body of him that is rescued, the same life which Jesus enteredon at His bodily
resurrection. If, with Chrysostom, Cajetanus, Estius, Mosheim, and others
(comp. Flatt and also Hofmann), we should regard the preservation and
rescuing as evincing the effectualoperation of the bodily glorified Jesus, there
would be unnecessarilyintroduced a different position of matters in the two
parts of the verse;as the νέκρωσις itself is thought of in the one case, we must
in the other also understand the ζωή itself (not an effectof it). According to de
Wette and Osiander, the thought of the apostle is, that in his ineradicable
energy of spirit in suffering there is revealedChrist’s powerof suffering, in
virtue of which He has risen and lives for ever; comp. Beza. In that case a
moral revelation of life would be meant, and to this ἐν τῷ σώματι ἡμῶν
(comp. 2 Corinthians 4:11) would not be suitable.
Notice, further, how, in 2 Corinthians 4:10 f., Paul names only the name
Ἰησοῦς, and how repeatedly he uses it. “Singulariter sensitdulcedinem ejus,”
Bengel. As bearerof the dying and living of the Lord in his body, he has
before his eyes and in his heart, with the deepestfeeling of fellowship, the
concrete human manifestation, Jesus. Eventhe exaltedOne is, and remains to
him, Jesus. A contrastbetweenthe earthly Jesus and the heavenly Christ, for
whom the former is againdeprived of life (Holsten), is, as the clause of
purpose shows, not to be thought of.
Expositor's Greek Testament

2 Corinthians 4:10-11. The climax of the preceding antithesis is now reached:
“Dying, yet living” (cf. 2 Corinthians 6:9). πάντοτε τὴν νέκρωσιν κ.τ.λ.:
always bearing about in the body the dying of Jesus, that the Life also of Jesus
may be manifested in our body; for we which live are ever being delivered
over to death (cf. 2 Corinthians 11:23 below)for Jesus’sake,that the Life also
of Jesus may be manifested in our mortal flesh. The keyto the interpretation
of 2 Corinthians 4:10 is to observe that 2 Corinthians 4:11 is the explanation
of it (ἀεὶ γὰρ κ.τ.λ.);the two verses are strictly parallel: “our mortal flesh” of
2 Corinthians 4:11 is only a more emphatic and literal way of describing “our
body” of 2 Corinthians 4:10. Hence the bearing about of the νέκρωσις of Jesus
must be identical with the continual deliverance to death for His sake. Now
the form νέκρωσις (see reff.) is descriptive of the process of “mortification”;
and the νέκρωσις τοῦ Ἰησοῦ must mean the νέκρωσις to which He was subject
while on earth (gen. subjecti). The phrase περιφέρειν τὴν νέκρωσιν τοῦ Ἰησοῦ
conveys, then, an idea comparable to that involved in other Pauline phrases,
e.g., “to die daily” (1 Corinthians 15:31), “to be killed all the day long”
(Romans 8:36, a quotation from Ps. 43:22), “to know the fellowship of His
sufferings, becoming conformedunto His death” (Php 3:10), “to fill up that
which is lacking of the afflictions of Christ in my flesh” (Colossians 1:24), the
conceptionof the intimate union in suffering betweenChrist and the Christian
having been already touchedon in 2 Corinthians 1:5. And such union in
suffering involves a present manifestation in us of the Life of Christ, as wellas
ultimate union with Him in glory (Romans 8:17, cf. John 14:19). The phrases
“if we have become united with Him by the likeness ofHis death, we shall be
also by the likeness ofHis resurrection,” and “if we died with Christ, we
believe that we shall also live with Him” (Romans 6:5; Romans 6:8), though
verbally similar, are not really parallel to the verse before us, for they speak
of a death to sin in baptism, while this has reference to actual bodily suffering
in the flesh. And the inspiring thought of 2 Corinthians 4:10-11 of the present
chapter is that Union with Christ, unto death, in life, has as its joyful
consequence Union with Christ, unto life, in death. It is the paradox of the
Gospelover again, ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν
(Matthew 10:39). It will be observedthat the best MSS. give in 2 Corinthians
4:10 τοῦ Ἰησοῦ. It is worth noticing that while in the Gospels the proper
name’ Ιησοῦς generallytakes the article, in the Epistles it is generally

anarthrous. In addition to the example before us, the only other passage
where St. Paul writes ὁ Ἰησοῦς is Ephesians 4:21 (cf. Blass, Gram. of N.T.
Greek, § 46. 10).
Cambridge Bible for Schools andColleges
10. always bearing about in the body the dying of the Lord Jesus]Rather, the
slaying (Vulg. mortificatio) of the Lord Jesus. So Wiclif. The word is only to
be found in Romans 4:19, where it signifies the process by which a thing
became dead, i.e. age. The same spirit of hostility to goodwhich put Jesus to
death is still at work in the world againstHis servants. Their sufferings,
therefore, for His sake, are a kind of slaying Him anew. Cf. Colossians1:24.
that the life also of Jesus might be made manifest in our body] The life of
Jesus dwelling in the hearts of His saints is shewnin the power they possess of
enduring, in their often feeble frames, sufferings and toils such as might daunt
the strongestmen, as well as in the unselfishness whichwelcomes such
sufferings and toils for the glory of God and the well-being of man. Meyer
cites Ignatius ad Magnes. 6, “If we do not of our own accordacceptdeath
after the manner of His Passion, His Life is not in us.”
Bengel's Gnomen
2 Corinthians 4:10. Πάντοτε, always) ἀεὶ in the next verse differs from this
word. πάντοτε, throughout the whole time; ἀεὶ, any time whatever[at every
time]: comp. Mark 15:8. The words, bearing about, we are delivered, in this
ver. and in 2 Corinthians 4:11 agree.—τὴννέκρωσιν, the dying) This is as it
were the act, life the habit.—τοῦ Κυρίου, of the Lord) This name must be
thrice supplied in this and the following verse,[24]and advantageouslysoftens
in this first passagethe mention of dying. It is calledthe dying of the Lord,
and the genitive intimates communion, [joint participation of Christ and
believers in mutual suffering] as 2 Corinthians 1:5.—Ἰησοῦ, ofJesus)Paul
employs this name alone [without Χριστοῦ or Κυρίου accompanying it] more
frequently in this whole passage, 2 Corinthians 4:5, than is his wont
elsewhere;therefore here he seems peculiarly to have felt its sweetness.—

περιφέροτες, carrying about) in all lands.—ἵνα καὶ, that also)Consolation
here takes anincrease. Justbefore [2 Corinthians 4:8-9], we had, but, four
times.—ἐν τῷ σώματι ἡμῶν φανερωθῇ, in our body might be made manifest)
might be made manifest in our mortal [dead] flesh, in the next verse. In the
one passagethe noun, in the other the verb is put first, for the sake of
emphasis. In 2 Corinthians 4:10, glorificationis referred to; in 2 Corinthians
4:9, preservation in this life, and strengthening:the word, our, is added here
[ἐν τῷ σέματι ἡμῶν], rather than at the beginning of the verse [ἐν τῷ σώματι
without ἡμῶν.] The body is ours, not so much in death as in life. May be made
manifest is explained, 2 Corinthians 4:14; 2 Corinthians 4:17-18.
[24] Comp. marginal note on 2 Corinthians 4:6.—E. B.
Pulpit Commentary
Verse 10. - The dying of the Lord Jesus;literally, the putting to death
(Vulgate, mortificatio). This is even strongerthan 2 Corinthians 1:5. It is not
only "the sufferings," but even "the dying," of Christ of which his true
followers partake (Romans 8:36, "For thy sake are we killed all the day
long"). St. Paul, who was "in deaths oft" (2 Corinthians 11:23), was thus
being made conformable unto Christ's death (Philippians 3:10). Philo, too,
compares life to "the daily carrying about of a corpse," andthe Cure d'Ars
used to speak of his body as "ce cadavre." Thatthe life also of Jesus, etc. The
thought is exactly the same as in 2 Timothy 2:11, "If we be dead with him, we
shall also live with him."
Vincent's Word Studies
Bearing about
Ignatius, addressing the Ephesians, says:"Ye are God-bearers, shrine-
bearers, Christ-bearers" ("Epistle to Ephesians," 9). In the Antiochene Acts,
Trajan alludes to Ignatius as "the one who declares that he bears about the
crucified." Ignatius was known as Θεοφόρος Godbearer, and so styles himself
in the introductions of his epistles.

Dying (νέκρωσιν)
Only here and Romans 4:19. Primarily a putting to death, and thence the state
of deadness, as Romans 4:19. Here in the former sense. Paulsays, in effect,
"our body is constantly exposedto the same putting to death which Jesus
suffered. The daily liability to a violent death is something, which we carry
about with us." Compare 1 Corinthians 15:31; Romans 8:36. This parallel
with Christ's death is offset by the parallelwith Christ's triumph - life
through resurrection.
That the life also (ἵνα)
In order that. The purport, according to God's purpose, of this daily dying is
to set forth the resurrection-life through Christ in us. Compare Romans 5:10.
PRECEPTAUSTIN RESOURCES
BRUCE HURT
2 Corinthians 4:10 always carrying about in the body the dying of Jesus, so
that the life of Jesus also may be manifested in our body. (NASB: Lockman)

Greek : pantote ten nekrosintou Iesouen to somati peripherontes,
(PAPMPN)hina kaie zoe tou Iesouen to somati hemon phanerothe. (3SAPS)
Amplified: Always carrying about in the body the liability and exposure to the
same putting to death that the Lord Jesus suffered, so that the [resurrection]
life of Jesus also may be shown forth by and in our bodies. (Lockman)
Barclay:In our bodies we have to run the same risk of death as Jesus Christ
did, so that in our body the same life as Jesus lived may be clear for all to see.
(Westminster Press)
God's Word: We always carryaround the death of Jesus in our bodies so that
the life of Jesus is also shownin our bodies. (GWT)
EasyEnglish: We always carry around in our body the death of the *Lord
Jesus. As a result, people will see the life of Jesus in our body.
ESV: always carrying in the body the death of Jesus, so that the life of Jesus
may also be manifested in our bodies. (ESV)
KJV: 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.
NET:always carrying around in our body the death of Jesus, so that the life
of Jesus may also be made visible in our body. (NET Bible)

NIV: We always carry around in our body the death of Jesus, so that the life
of Jesus may also be revealed in our body. (NIV - IBS)
NLT: Through suffering, our bodies continue to share in the death of Jesus so
that the life of Jesus may also be seenin our bodies. (NLT - Tyndale House)
Phillips: Every day we experience something of the death of the Lord Jesus, so
that we may also know the powerof the life of Jesus in these bodies of ours.
(Phillips: Touchstone)
Weymouth: always, whereverwe go, carrying with us in our bodies the
putting to death of Jesus, so that in our bodies it may also be clearly shown
that Jesus lives.
Wuest: always bearing about in our body the dying of the Lord Jesus in order
that the life of Jesus might be clearly and openly shown in our body,
Young's Literal: at all times the dying of the Lord Jesus bearing about in the
body, that the life also of Jesus in our body may be manifested,
ALWAYS CARRYING ABOUT IN THE BODYTHE DYING OF JESUS,
SO THAT THE LIFE OF JESUS ALSO MAY BE MANIFESTED IN OUR
BODY: pantote ten nekrosintou Iesouen to somatiperipherontes, (PAPMPN)
hina kai e zoe tou Iesouen to somati hemon phanerothe. (3SAPS):
Carrying: 2Co 1:5,9 Ro 8:17,18 Ga 6:17 Php 3:10,11 Col1:24
So that: 2Co 13:4 Jn 14:19 Ac 18:9,10 Ro 8:17 2Ti 2:11 1Pe 4:13 Rev 1:17

2 Corinthians 5 Resources - Multiple Sermons and Commentaries
A LIVING
DEATH SENTENCE
The Amplified Version (which is often useful to consult as a "mini-
commentary") helps understand Paul's testimony which to a natural man is
not only paradoxicalbut enigmatic…
Always carrying about in the body the liability and exposure to the same
putting to death that the Lord Jesus suffered, so that the [resurrection] life of
Jesus also may be shown forth by and in our bodies. (Lockman)
I have also found the New Living Translation(NLT) helpful in providing
interpretative clues, but one must use discretion for it is much more of a
paraphrase than the Amplified (see Chart comparing Literalism of Bible
Versions)and I do not always agree with their interpretative paraphrase (in
this verse I do)…
Through suffering, these bodies of ours constantly share in the death of Jesus
so that the life of Jesus may also be seenin our bodies. (NLT - Tyndale House)
Comment: Recallthe 4 sets of adversities Paulhas just described(2Co 4:8,9-
note) and how in eachantithetical couplet he was (in a sense)victorious. And
given that he was but a clay pot (2Co 4:7-note), the fact that he was "more
than a conqueror" (Ro 8:37) over eachof the more intense adversities, clearly
indicates that he was only able to do so only by virtue of a powergreaterthan
himself. Specificallythe resurrectionlife and power of Christ (~ the life of
Christ) via the filling and energizing ministry (Ep 5:18-note, Gal 5:16-note, et

al) of the Holy Spirit (the Spirit of Christ -Ro 8:9-note, 1Pe 1:11-note)was put
on display (manifested) in Paul's body through his "triumph" in each
circumstance.
MacDonaldexplains that…
Just as the Lord Jesus Himself, in His lifetime, was constantly exposedto
violence and persecution, so those who follow in His steps will meet the same
treatment. But it does not mean defeat. This is the way of victory. Blessing
comes to others as we thus die daily. It is only in this way that the life of Jesus
can be apparent in our bodies. (MacDonald, W & Farstad, A. Believer's Bible
Commentary: Thomas Nelso)
Always carrying about - Paul's point is that he was continually, at all times
and all places, exposedto people and circumstances thatsought to bring him
harm even as these enemies of the Cross soughtto kill the Lord Jesus. In a
true sense this acknowledgmentby Paul is a "fulfillment of prophecy" for His
Lord (speaking to Ananias) had foretold "I will show him how much he must
suffer for My name's sake." (Acts 9:15). In his first letter Paul alluded to his
suffering for the sake of Christ when he asked" Why are we also in danger
every hour?" (1Co 15:30). The implication of that question is that they were
always in danger (and in context his point was why would he be willing to do
so if there were no life after death?) Later in this SecondCorinthians Paul
mentions (repeatedly) that he was "oftenin danger of death" illustrating in
manifold ways how he carriedabout in his body the dying of Jesus…
Are they servants of Christ? (I speak as if insane)I more so; in far more
labors, in far more imprisonments, beatentimes without number, often in
danger of death. Five times I receivedfrom the Jews thirty-nine lashes. Three
times I was beatenwith rods, once I was stoned, three times I was

shipwrecked, a night and a day I have spent in the deep. I have been on
frequent journeys, in dangers from rivers, dangers from robbers, dangers
from my countrymen, dangers from the Gentiles, dangers in the city, dangers
in the wilderness, dangers on the sea, dangers among false brethren; I have
been in labor and hardship, through many sleeplessnights, in hunger and
thirst, often without food, in cold and exposure. Apart from such external
things, there is the daily pressure upon me of concernfor all the churches.
Who is weak without my being weak? Who is led into sin without my intense
concern? (2Co 11:23 24 25 26 27 28 29)
In Romans 8 Paul again alludes to carrying about… the dying of Jesus…
Who shall separate us from the love of Christ? ( Answer? No one!) Shall
tribulation (thlipsis relatedto the thlibo Paul had described in 2Co4:8-see
note), or distress (stenochoria relatedto stenochoreodescribedin 2Co4:8-see
note) or persecution(diogmos relatedto dioko used in 2Co 4:9 -see note), or
famine, or nakedness,orperil, or sword? Just as it is written, "FOR THY
SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; (cp always
carrying about… the dying) WE WERE CONSIDEREDAS SHEEP TO BE
SLAUGHTERED." But in all these things we overwhelmingly conquer
through Him who loved us (cp His power"manifestedin our body" 2Co4:10).
For ( Paul goes onto explain in what circumstances and why believers are
"super conquerors" in Christ) I am convinced that neither death, nor life, nor
angels, nor principalities, nor things present, nor things to come, nor powers,
nor height, nor depth, nor any other createdthing, shall be able to separate us
from the love of God, which is in Christ Jesus ourLord. (Ro 8:35 36-note Ro
8:37 38 39-note)
Writing to the Galatians Paulsays…

From now on let no one cause trouble for me, for I bear on my body the
brand-marks (stigma, plural = stigmata)of Jesus. (Gal6:17)
Ryrie comments on Paul's brand-marks: I.e., scars sufferedin persecution,
which spoke more eloquently than the mark of circumcisionthat the
Judaizers sought to impose. (The Ryrie Study Bible: New American Standard
Translation:1995. MoodyPublishers)
Writing to the saints at Colossae…
Now I rejoice in my sufferings for your sake (eg, Paulwas in prison for the
sake ofthe Gospelat the time of this writing - Col4:18-note), and in my flesh I
do my share on behalf of His body (which is the church) in filling up that
which is lacking in Christ's afflictions. (Col 1:24-note)
Comment: Don't misunderstand what Paul is saying here - nothing was
lacking regarding Christ's payment for sins (see meaning of "It is finished" in
note on Jn 19:30). And yet Christ's death did not bring an end to suffering of
His brethren for His Name's sake (cp). When we as believers allow Christ to
live out His life through us, God promises that we will also experience
suffering (2Ti 3:12-note, 1Pe 2:21-note 1Pe 3:14-note, Jn 15:18 19 20 21 16:33
Mt 5:10, 11, 12-note Php 1:29 30-note Ro 8:17-note, Ro 8:18-note). Paul's
suffering (and our suffering) for the sake of Christ has no atoning value, and
thus is distinct from the unique sufferings of the sinless Savioras the full
payment for sins (1Pe 2:24, 25-note).
Note also that the fact that Paul was able to rejoice in sufferings (not just
"grin and bear it") is clearevidence of the Spirit's enablement (cp fruit of the
Spirit… joy Ga 5:22) which in turn would have been a clearand glorious

manifestation of the life of Jesus in his body! Beloved, the world is watching.
They are looking for "Pauls", men and women who are radical, authentic,
willing to carry about the dying of Jesus in their bodies that His glorious
supernatural, resurrectionlife might be indisputably manifest. To some the
risen life of Christ will be a life giving aroma, while to others it will be an
aroma that smells like eternaldeath (2Co2:14 15 16). In either case, the
privilege of clay pots (2Co4:7-note)is to be willing to be brokenfor Jesus'
sake, that"light of the knowledge ofthe glory of Godin the face of Christ"
might be evident to both the living and the dead. Amen!
Earlier Paul had written a statement which parallels 2Co 4:10,11…
For just as the sufferings of Christ are ours in abundance, so also our comfort
is abundant through Christ. (2Co 1:5).
Comment: The sufferings of Christ do not refer to His unique atoning
suffering for sin. They are calledsufferings of Christ because He endured
them when He was on earth, and because He still endures them when the
members of His Body experience them (see Acts 9:3 4,5). The more they
endure righteous suffering ( reproach, rejection, hostility, hatred, denial,
betrayal, etc that come to those in and through whom He now lives ), the
greaterwill be their comfort and reward. .
Always (3842)(pantote from pás = all, every + tóte = when, then) an adverb
which literally is "every when" means always, at all times, ever (more), on all
occasions.
In English always is defined - invariably, forever, perpetually, on every
occasion, throughout all time, without variation. Continually, regularly,

repeatedly or constantly during a certain period, or regularly at stated
intervals (eg Mephibosheth - 2Sa 9:10KJV = "alway");At all convenient
times. Without exception. Every time.
Richards writes that…
“Always” in the Bible does not link time with eternity. It is a word that
focuses attentionon experience within the world of time and space. “Always”
may direct our attention to that which is stable over a period of time or to that
which is to be experiencedcontinually. When the issue is God’s relationship
with us, “always” reminds us powerfully that God is present at every moment
in time and thus is with us constantly. When the issue is our relationship with
God, “always”calls us to continual commitment and to consistentholiness.
(Richards, L O: Expository Dictionaryof Bible Words: Regency)
Pantote - 41xin 38v- Mt 26:11;Mk 14:7; Lk 15:31;18:1; Jn 6:34; 7:6; 8:29;
11:42;12:8; 18:20;Ro 1:10; 1Co1:4;15:58;2Co 2:14; 4:10; 5:6; 9:8; Gal4:18;
Ep 5:20; Php 1:4, 20;2:12; 4:4; Col 1:3; 4:6, 12;1Th 1:2; 2:16; 3:6; 4:17;
5:15f; 2Th 1:3, 11; 2:13; 2Ti 3:7; Phile 1:4; He 7:25. NAS = all times(1),
always(40).
Carrying about (4064)(periphero from perí = around + phéro = carry) (Only 2
other uses - Mk 6:55; Ep 4:14-note) literally means to carry round, to bear
about everywhere (as here in 2Co 4:10), to carry about from one place to
another, to carry here and there or to transport hither and thither. It is used
of spinning tops.
Periphero according to Liddell-Scott in some secularuses meant to carry
round, to publish, to make known.

The present tense pictures this as Paul's continual practice -- the dying of
Jesus in his body.
Body (4983)(soma)is literally the living body of man or animals (Mt 5:29, 30,
6:22, 23 25, Jn 2:21 Ro 1:24 Ro 8:10 = "dead because ofsin", Jas 3:3 1Co
6:18), sometimes to a dead body (corpse)(Mt 14:12, 27:59 Mk 15:43, 45 Lk
17:37 He 13:11), sometimes to sun, moon, stars (1Co 15:40), sometimes as the
centerof all mortal life which canexperience immortality in the resurrection
body (1Co 15:44), sometimes the "material" part of man distinct from the
soul or spirit (1Th 5:23), sometimes referring to reproductive power(Ro 4:19,
1Co 6:13), sometimes in a figurative sense to describe that which is "real"
versus that which is shadow (Col 2:17) and finally sometimes describing the
"body" of Christ, the Church (Ep 1:23, Ep 4:12, Ep 4:16, Ep 5:23, Ep 5:30,
Col 1:18, Col 1:24, Col2:19, Ro 12:5 1Co 12:27, cp 1Co 10:17, 12:13, Ep 2:16,
Ep 4:4, Col3:15).
Ralph Earle
The word soma was used by Homer (about ninth century B.C.)for a dead
body. But beginning with Hesiod (eighth century B.C.)it came to be employed
for living bodies, whether of animals or men. Metaphoricallyit is "used of a
(large or small) number of men united into one society, or family as it were;a
social, ethical, mysticalbody; so in the New Testamentof the church"
(Thayer, p. 611). (Word Meanings in the New Testament).
W E Vine…

is the body as a whole, the instrument of life, whether of man living, e.g., Mt
6:22, or dead, Mt 27:52; or in resurrection, 1Co 15:44;or of beasts, He 13:11;
of grain, 1Co 15:37, 38;of the heavenly hosts, 1Co 15:40. In Re 18:13 it is
translated “slaves.” In its figurative uses the essentialidea is preserved.
Sometimes the word stands, by synecdoche, forthe complete man, Matt. 5:29;
6:22; Ro 12:1; Jas. 3:6; Rev. 18:13. Sometimes the person is identified with his
or her body, Ac 9:37; 13:36, and this is so even of the Lord Jesus, John19:40
with Jn 19:42. The body is not the man, for he himself canexist apart from his
body, 2Co 12:2, 3. The body is an essentialpart of the man and therefore the
redeemedare not perfectedtill the resurrection, He 11:40; no man in his final
state will be without his body, Jn 5:28, 29; Re 20:13.
The word is also used for physical nature, as distinct from pneuma, the
spiritual nature, e.g., 1Co 5:3, and from psuche, the soul, e.g., 1Th5:23.
“Sōma, body, and pneuma, spirit, may be separated;pneuma and psuche,
soul, canonly be distinguished” (Cremer).
It is also used metaphorically, of the mystic Body of Christ, with reference to
the whole Church, e.g., Ep 1:23; Col 1:18, 22, 24;also of a localchurch, 1Co
12:27. (Vine, W E: Vine's Complete Expository Dictionary of Old and New
TestamentWords. 1996. Nelson)
Soma - 142xin 120vin NAS - Mt 5:29 30; 6:22 23, 25;10:28; 26:12, 26;27:52,
58 59; Mk 5:29; 14:8, 22; 15:43;Lk 11:34, 36;12:4, 22 23; 17:37;22:19; 23:52,
55; 24:3, 23; Jn 2:21; 19:31, 38, 40; 20:12;Acts 9:40; Ro 1:24; 4:19; 6:6, 12;
7:4, 24; 8:10 11, 13, 23;12:1, 4 5; 1Cor5:3; 6:13, 15 16, 18 19 20;7:4, 34; 9:27;
10:16 17; 11:24, 27, 29;12:12 13 14, 22 23 24 25, 27;13:3; 15:35, 37 38, 40, 44;
2Co 4:10; 5:6, 8, 10;10:10; 12:2 3; Gal 6:17; Ep 1:23; 2:16; 4:4, 12, 16;5:23,
28, 30; Php 1:20; 3:21; Col1:18, 22, 24; 2:11, 17, 19, 23; 3:15; 1Th 5:23; Heb

10:5, 10, 22;13:3, 11;Jas 2:16, 26; 3:2 3, 6; 1Pe 2:24; Jude 1:9; Rev 18:13.
NAS = bodies(11), body(128), personal(1), slaves(1), substance(1).
Jamieson…The Greekfor“the dying” is literally, “the being made a corpse,”
such Paul regardedhis body, yet a corpse which shares in the life-giving
powerof Christ’s resurrection, as it has sharedin His dying and death.
Guzik comments that…
Paul, like any Christian, wanted the life of Jesus evident in him. But Paul
knew this could only happen if he also carried about in the body the dying of
the Lord Jesus. There are some aspects ofGod’s greatwork in our lives that
only happen through trials and suffering… In Php 3:10-note, Paul speaks
about the glory of knowing Jesus:
that I may know Him and the power of His resurrection, and the fellowshipof
His sufferings, being conformed to His death.
Many long to know the power of His resurrection, but want nothing to do with
the fellowshipof His sufferings or being conformed to His death. But there are
certain fragrances Godcanonly release through a brokenvial, so Paul
rejoicedin knowing both the suffering and the glory. He knew the two were
connected.
The dying of Jesus… the life of Jesus - In 2Cor6:9 he writes of himself "as
dying, yet behold we live."

Dying (3500)(nekrosis -see nekroo;English = necrosis {localizeddeath of cells
most often secondaryto interruption of blood supply}) describes a putting to
death or state of death.
In Ro 4:19-note Paul uses nekrosis figuratively to convey the sense of"utter
lack of strength and vital power… But here the literal sense, ‘the being put to
death,’ must evidently be kept, and the expressionunderstood as 1 Cor.
15:31." (Henry Alford)
John MacArthur comments that…
Dying does not translate thanatos, Paul’s usual word for death, but nekrosis.
Thanatos speaksofdeath as a fact or an event, while nekrosis describes the
process ofdying.
Nekrosis wasa Greek medicalterm for the withering or mortification
(medically the death and consequentputrefaction of one part of an animal
body, while the restis alive. Spiritually something saints are commanded to do
[How goes your mortification lately dear brother or sister?]see below]Col
3:5KJV-note) of a member or the body.
Let's take a brief excursus (digression)on Webster's (1828)definition of
mortification…
In Scripture, the actof subduing the passions and appetites by penance (act of
self abasement), abstinence orpainful severities inflicted on the body. The
mortification of the body by fasting has been the practice of almostall nations,

and the mortification of the appetites and passions by self-denial is always a
Christian duty.
Comment: This is a potentially misleading definition - yes self-denial is clearly
calledfor in Scripture (Mk 8:34, Col 3:5-note being examples). But "self" can
hardly "castout" selfso to speak (cp Mk 3:24, 25 26). Such efforts to do so
may impress others (and even deceptively "impress" oneself), for as Paul
clearly warned"These (See context= Col 2:20 21 22-note)are matters which
have, to be sure, the appearance (they look good!) of wisdom in self-made
religion and self-abasement(e.g., penance)and severe treatment of the body,
but are of (absolutely) no value againstfleshly indulgence (NLT paraphrases
this lastpart = "they have no effect when it comes to conquering a person's
evil thoughts and desires")"(Col2:23-note)We have no power to carry out a
supernatural work (self-denial) and need to rely on the Holy Spirit for power.
Yes, we must choose to deny self, but even the desire (or motivation) to choose
to deny self ultimately comes not from selfbut from God. Mystery of
mysteries. Note this is not saying let go and let God (quietism) but more like
"Let's go and let God!". See Ro 8:13-note, Php 2:12-note, Php 2:13-note, Ezek
36:26, 27 all of which show the Scriptural balance of believers working out
what the Spirit works in! Is this somewhatdifficult to comprehend?
Absolutely (in my opinion)! But is it God's way? Absolutely! Is it possible to
accomplish? Absolutely! But never perfectly in this lifetime (1Jn 1:8). If you
falter or fall, don't let your enemy bring you to the brink of despair (He
"majors" in the 3D's - Doubt, Despairand Discouragement2Co 2:11, Ep
6:10-note, Ep 6:11-note Ep 6:16-note). Cry out to God. Lean hard on Him (Ps
3:3-note Ps 42:5-note Ps 43:5-note). Remember David's wise words that "The
sacrifices ofGodare a broken spirit; a broken and a contrite heart, O God,
Thou wilt not despise." (Ps 51:17-note)
So that (2443)(hina) is used to express purpose or to introduce a conclusion,
in this case the paradoxicalconclusionthat "death" resulted in manifestation
of life.

MacDonaldwrites that the life of Jesus obviously
does not here mean primarily His life as a Man on earth, but His present life
as the exalted Sonof Godin heaven. How can the world see the life of Christ
when He is not personally or physically present in the world today? The
answeris that as we Christians suffer in the service of the Lord, His life is
manifested in our body.
Life (2222)(zoe)in Scripture is used (1) to refer to physical life (Ro 8:38-note,
1Co 3:22, Php 1:20-note, James 4:14, etc) but more often to (2) to
supernatural life in contrastto a life subject to eternal death (Jn 3:36, see all
43 uses of "eternallife" below). This quality of life speaks offullness of life
which alone belongs to God the Giver of life and is available to His children
now (Ro 6:4-note, Ep 4:18-note)as wellas in eternity future (Mk 10:30, Titus
1:2-note on Eternal Life).
Hughes comments that the manifestationof the life of Jesus
refers both to the here and now and to the life hereafter. Those who observed
Paul saw the life of Jesus in the amazing power that was displayed through
Paul’s weaknessas he was “not squashed” and “not befuddled” and “not
abandoned” and “not knockedout.” (2Co 4:8,9) In the same way, the life of
Jesus is manifested in the lives of those who truly follow Him. And ultimately
these realities will be full-blown in our final deliverance from mortality in the
greatresurrectionof the dead.
MacArthur explains that…

The apostle’s courageous, faithful, patient enduring of suffering manifested
the powerof the living Christ in his life… there was no explanation for the
impact of Paul’s ministry except that God’s power flowedthrough him.
Henry Alford interprets this to indicate…
that in our bodies, holding up againstsuch troubles and preservedin such
dangers, may be shownforth that mighty power of God which is a testimony
that Jesus lives and is exalted to be a Prince and a Savior (The New Testament
for EnglishReaders)
Manifested(5319)(phaneroo from phanerós = manifest, visible, conspicuous
in turn from phaino = give light; become visible in turn from phos = light) is
literally "to bring to light" and primarily means "to make visible" or to cause
to become visible. To clearlyreveal, to cause to be seenor to make clear
and/or known. And so the root idea of phaneroo is that there is an external
manifestation to the senses whichis clearly visible. For example, in Ro 1:19
God has made it known to all men through His creationthat He exists (see Ro
1:20).
Thayer adds the thought that phaneroo means "to make manifest or visible or
known what has been hidden or unknown, to manifest, whether by words, or
deeds, or in any other way." In the context of 2Co 4:10, it follows that if we
try to avoid "the dying of Jesus" in our bodies (i.e., shy awayfrom being
willing to suffer for His Name's sake), the One Who is in us (Col 1:27-note)
will remain hidden from those we encounter, especiallythose who have never
receivedChrist and are still dead in their trespassesandsins (Ep 2:1-note).

Vine notes that…
To be manifested, in the Scriptural sense ofthe word, is more than to
“appear.” A person may “appear” in a false guise or without a disclosure of
what he truly is; to be manifested is to be revealedin one’s true character;this
is especiallythe meaning of phaneroo, see, e.g.,John3:21; 1Co 4:5; 2Co 5:10,
11-note ; Ep 5:13-note. (Vine, W E: Vine's Complete Expository Dictionaryof
Old and New TestamentWords. 1996.Nelson)(Bolding added)
It is notable that almost 1/4 of the 44 NT uses of phaneroo are in the
Corinthian epistles - 1Co4:5 2Co2:14 3:3 4:10,11 5:10,11 7:12 11:6
In our body - This envisions Paul's body functioning as a platform or stage for
the resurrectionlife of Christ to be displayed as "the main act" to a dying
world. This truth should put a new perspective on the suffering you are
currently experiencing for the sake ofHis Name (and remember that Paul will
cap off this chapter with the additional encouraging promise of 2Co 4:17-note,
2Co 4:18-note). Earlier Paul describedhimself as a "jar of clay" that
containeda priceless treasure. In the presence passage itis as if the clay pot
must be broken for that treasure to be most clearly presented.
Adam Clarke on that the life of Jesus also may be manifested…
That in our preservation, the success ofour ministry, and the miracles we
work, we might be able to give the fullest demonstration that Jesus is risen
againfrom the dead; and that we are strengthenedby him to do all these
mighty works.

><>><>><>
Dying Daily - Are you in a situation where you are often misunderstood for
your faith in Christ? Are you surrounded by people with a carping, critical
spirit? Do you getlittle or no credit for the work you do in your church or for
your family?
The proper response is a willingness to have a humble and submissive spirit—
to die as Jesus did throughout His life. Yes, our Lord died once on the cross;
but in another sense He also died every day. The cross was the culmination of
an entire lifetime of dying. He was willing to be misunderstood and maligned,
to give up home and comforts, to take the role of a servant. That was His
“death.” We must be willing to die in that way as well.
When we die with Him, God’s gift to us is “the life of Jesus” (2Corinthians
4:10), the most attractive life ever lived. His beauty will gradually grow in us
and become our beauty as well.
Remember this saying:"A picture is worth a thousand words.” The portrait
you draw of Jesus with your humble, tranquil presence in the face of grievous
wrong is worth many words on the subject. Some may see the life of Jesus
revealedin you and long to enter into that life. That’s how dying daily can
help bring life to another. - David H. Roper
DearJesus, take my heart and hand,
And grant me this, I pray:
That I through Your sweetlove may grow
More like You day by day. —Garrison

2 Corinthians 4:11 For we who live are constantly being delivered overto
death for Jesus'sake, so that the life of Jesus also may be manifestedin our
mortal flesh. (NASB: Lockman)
Greek : aei garhemeis oi zontes (PAPMPN)eis thanaton paradidometha
(1PPPI)dia Iesoun, ina kai e zoe tou Iesouphanerothe (3SAPS)en te thnete
sarkihemon.
Amplified: Forwe who live are constantly [experiencing]being handed over
to death for Jesus’sake,that the [resurrection] life of Jesus also may be
evidenced through our flesh which is liable to death. (Lockman)
Barclay:For all through our lives we are continually handed over to death for
Jesus’sake,so that the life also which Jesus gives may be clearfor all to see in
our mortal flesh. (Westminster Press)
God's Word: While we are alive, we are constantly handed overto death for
Jesus'sake so thatthe life of Jesus is also shownin our mortal nature. (GWT)
EasyEnglish: Because, whilstwe are alive, we are always in danger of death.
This is because we serve Jesus. As a result, people may see his life in our
human bodies.
ESV: 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. (ESV)

KJV: For we which live are alwaydelivered unto death for Jesus'sake, that
the life also of Jesus might be made manifest in our mortal flesh.
NET:For we who are alive are constantly being handed over to death for
Jesus'sake,so that the life of Jesus may also be made visible in our mortal
body. (NET Bible)
NIV: For we who are alive are always being given over to death for Jesus’
sake, so that his life may be revealedin our mortal body. (NIV - IBS)
NLT: Yes, we live under constantdanger of death because we serve Jesus,so
that the life of Jesus will be evident in our dying bodies. (NLT - Tyndale
House)
Phillips: Yes, we who are living are always being exposedto death for Jesus'
sake, so that the life of Jesus may be plainly seenin our mortal lives. (Phillips:
Touchstone)
Weymouth: For we, alive though we are, are continually surrendering
ourselves to death for the sake ofJesus, so that in this mortal nature of ours it
may also be clearly shownthat Jesus lives.
Wuest: for, as for us, we who are living are perpetually being delivered over
to death for Jesus’sake in order that the life of Jesus might be clearly and
openly shownin our mortal body.

Young's Literal: for always are we who are living delivered up to death
because ofJesus, that the life also of Jesus may be manifested in our dying
flesh,
FOR WE WHO LIVE ARE CONSTANTLYBEING DELIVERED OVER
TO DEATH FOR JESUS'SAKE, SO THAT THE LIFE OF JESUS ALSO
MAY BE MANIFESTEDIN OUR MORTALFLESH: aei gar hemeis oi
zontes (PAPMPN)eis thanaton paradidometha (1PPPI)dia Iesoun, hina kai e
zoe tou Iesouphanerothe (3SAPS) en te thnete sarki hemon:
Are constantly: Ps 44:22 141:7 Ro 8:36 1Co 15:31,49
Our: 2Co 5:4 Ro 8:11 1Co 15:53,54
REITERATION OF THE TRUTH
OF THE DEATH THAT GIVES LIFE
For (gar) is explanatory. "Explanationand confirmation of 2Co 4:10"
(Alford). In a sense Paulis repeating himself as he continues to amplify his
teaching on life coming from death. In fact, Bernard writes…
The keyto the interpretation of 2Co 4:10 is to observe that 2Co 4:11 is the
explanation of it; the two verses are strictly parallel: “our mortal flesh” of
2Co 4:11 is only a more emphatic and literal way of describing “our body” of
2Co 4:10. (2 Corinthians 4 Expositor's Greek Testament)
MacDonaldis correctwhen he says that life out of death…

is one of the deepestprinciples of our existence. The meat we eat and by which
we live comes through the death of animals. It is so in the spiritual realm.
“The blood of the martyrs is the seedof the church.” The more the church is
persecutedand afflicted and hunted and pursued, the more Christianity
spreads. And yet it is difficult for us to acceptthis truth. When violence comes
to a servant of the Lord, we normally think of it as a tragedy. Actually, this is
God’s normal way of dealing. It is not the exception. Constant exposure to
death for Jesus’sake is the divine manner in which the life of Jesus is
manifested in our mortal bodies.
We who live - Literally "the living". In this passage Paulis referring to
physical life, and yet to be sure he is also experiencing the divine paradox of
living life to the full, by allowing the dying of Jesus to continually take place.
Beeton we who live…
in contrastto Christ who died, and to the death into which day by day they
are being given up. They were living victims of death.
Live (2198)(zao)can refer to natural physical life (as opposedto death), to
return to life from death (Mt 9:18, Acts 9:41, 20:12 Re 20:4, of Jesus Lk 24:5,
Acts 1:3), to recoveryfrom illness (Mt 5:23, Jn 4:50), to the sphere in which
one lives (Acts 17:28), to one's conduct (how they live) (2Ti 3:12, cp Ro 6:2), to
supernatural life (Jn 11:25, 26), of abundant life lived in the Spirit of Christ
(Gal 2:20).
Constantly - This adverb is place first in the Greek text for emphasis.

Clarke
And yet, although we are preserved alive, we are in such continual dangers
that we carry our life in our hands, and are constantly in the spirit of sacrifice.
But the life-the preserving power, of Christ is manifest in our continual
support.
Constantly (104)(aei) means always, forever(2Co 6:10, 1Pe 3:15). Aei can also
describe a "duration of time as episodic" (BDAG)or as a frequently recurring
actionas here in 2Co 4:11. Incessantly.
Aei - 7x in 7v - Acts 7:51; 2 Cor 4:11; 6:10; Titus 1:12; He 3:10; 1Pe 3:15; 2Pe
1:12. NAS = always(6), constantly(1).
Aei - 5x in the non-apocryphal Septuagint - Esther3:13 8:12; Ps 95:10;Isa
42:14;51:13
Psalm95:10 Forforty years I loathedthat generation, and said they are a
people who err (Lxx = aei = rendered "always err")in their heart, and they
do not know My ways.
Comment: Mostof Israelthat came out of Egypt were not saved contrary to
popular opinion and verses suchas this make that very clear.
Spurgeon: Their heart was obstinately and constantlyat fault; it was not their
head which erred, but their very heart was perverse:love, which appealedto
their affections, couldnot convert them. The heart is the main spring of the

man, and if it be not in order, the entire nature is thrown out of gear. If sin
were only skin deep, it might be a slight matter; but since it has defiled the
soul, the case is bad indeed. Taught as they were by Jehovah himself in lessons
illustrated by miracles, which came to them daily in the manual from heaven,
and the water from the flinty rock, they ought to have learnedsomething, and
it was a foul shame that they remained obstinately ignorant, and would not
know the ways of God. Wanderers in body, they were also wanderers in heart,
and the plain providential goodnessoftheir God remained to their blinded
minds as greata maze as those twisting paths by which he led them through
the wilderness. Are we better than they? Are we not quite as apt to
misinterpret the dealings of the Lord? Have we suffered and enjoyedso many
things in vain? With many it is even so. Forty years of providential wisdom,
yea, and even a longer period of experience, have failed to teachthem serenity
of assurance, andfirmness of reliance. There is ground for much searching of
heart concerning this. Many treat unbelief as a minor fault, they even regard
it rather as an infirmity than a crime, but the Lord thinketh not so. Faith is
Jehovah's due, especiallyfrom those who claim to be the people of his pasture,
and yet more emphatically from those whose long life has been crowdedwith
evidences of his goodness:unbelief insults one of the dearestattributes of
Deity, it does so needlesslyand without the slightestground and in defiance of
all sufficient arguments, weighty with the eloquence oflove. Let us in reading
this psalm examine ourselves, and lay these things to heart.
Delivered(3860)(paradidomi from para = alongside, beside, to the side of,
over to + didomi = to give) conveys the basic meaning of to give over from
one's hand to someone orsomething, especiallyto give over to the power of
another.
See relatednote above under "always carrying about...".

Why was Paul constantlydelivered over to death? Forthe same reasonJohn
was on the Isle of Patmos…
I, John, your brother and fellow partaker in the tribulation and kingdom and
perseverance whichare in Jesus, was onthe island calledPatmos, because of
the word of God and the testimony of Jesus. (Rev1:9-note)
Comment: If you are proclaiming the Word of Godand the testimony of
Jesus, you may not be on the Isle of Patmos but doubtless you have
experiencedsignificant spiritual warfare for the enemy hates when a preacher
or teacheris diligent to handle accuratelythe Word of Truth (2Ti 2:15-note)
The present tense emphasizes that this is a continual process in Paul's life
(deliverance over to the powerof death) (cp his statement "I die daily" 1Co
15:31 = Daily Paul was exposedto the possibility of literal death. While the
daily exposure to physical death is the primary sense, it certainly does not
exclude that He also died daily to self. Cp Lk 9:23 where taking up the Cross
speaks ofdeath to self and possibly even physical death)
ITS A MATTER OF
DEATH AND LIFE!
Jesus usedparadidomi in a similar statement about LIFE coming out of
DEATH. The difference of course is that when Jesus was givenover to the
powerof death, it was a one time event (the Cross)…
For He was teaching His disciples and telling them, “The Son of Man is to be
delivered (paradidomi - also used in a similar context in Mk 10:33)into the

hands of men, and they will kill Him (DEATH); and when He has been killed,
He will rise three days later (LIFE).” (Mk 9:31, cp use of paradidomi in
parallel passages= Mt 20:18, 19, Lk 18:31, 32, 33, Lk 24:7)
Jesus also presentedan agricultural metaphor to emphasize the paradoxical
spiritual principle that LIFE comes out of DEATH
Truly, truly (Amen, Amen), I sayto you, unless a grain of wheatfalls into the
earth and dies, it remains alone;but if it dies, it bears much fruit. (Jn 12:24)
Comment: In context (shortly before His crucifixion) Jesus was
metaphorically describing His crucifixion which would provide the way of
salvationby which many might receive eternallife.
Wiersbe:Jesus usedthe image of a seedto illustrate the greatspiritual truth
that there can be no glory without suffering, no fruitful life without death, no
victory without surrender. Of itself, a seedis weak and useless;but when it is
planted, it “dies” and becomes fruitful. There is both beauty and bounty when
a seed“dies” and fulfills its purpose. If a seedcould talk, it would no doubt
complain about being put into the cold, dark earth. But the only wayit can
achieve its goalis by being planted. God’s children are like seeds. Theyare
small and insignificant, but they have life in them, God’s life. However, that
life cannever be fulfilled unless we yield ourselves to God and permit Him to
“plant us.” We must die to self so that we may live unto God (Rom. 6; Gal.
2:20). The only wayto have a fruitful life is to follow Jesus Christin death,
burial, and resurrection. In these words, Jesus challengesus today to
surrender our lives to Him. (Wiersbe, W: Bible ExpositionCommentary -
New Testament. 1989.Victor)

Paul used paradidomi in the first letter writing…
I have decided to deliver such a one to Satanfor the destruction of his flesh, so
that his spirit may be savedin the day of the Lord Jesus. (1Co 5:5)
Paul used paradidomi to describe his teaching, including the Gospel…
Now I praise you because you remember me in everything and hold firmly to
the traditions, just as I delivered them to you. (1Corinthians 11:2)
For I delivered to you as of first importance what I also received, that Christ
died for our sins according to the Scriptures (1Corinthians 15:3-note)
Paul used paradidomi eschatologicallyto refer to the time after Christ's 1000
reign (Millennium)…
then comes the end, when He hands over the kingdom to the God and Father,
when He has abolished all rule and all authority and power (1Corinthians
15:24)
THE MARK OF TRUE MINISTRY
NOT STARS, BUT SCARS
Being delivered over to death - Deathis personified as a powerto which Paul
was given over continually. He allowedhimself to be continually delivered

over to suffering. This was costlyin many ways and he could have easily
reasoned"I've had enough. It's time to retire." But Paul kept the goalof prize
of the upward callof God in Christ Jesus continually in his vision as he ran
with endurance, tired yes, but giving up, never.
In light of what it costPaul, Warren Wiersbe makes an cogentcomment…
It has been my experience that many churches are ignorant of the price a
pastor pays to be faithful to the Lord in serving His people. This sectionis one
of three sections in 2 Corinthians devoted to a listing of Paul’s sufferings. The
other two are 2Co 6:1-10 and 2Co 11:16-12:10.The test of a true ministry is
not stars, but scars… How canwe keepfrom giving up? By remembering that
we are privileged to have the treasure of the Gospelin our vessels ofclay!
In another passagePaulmakes a similar statement…
I affirm, brethren, by the boasting in you which I have in Christ Jesus our
Lord, I die daily. (1 Co 15:31)
Death(2288)(thanatos from thnesko = to die) describes a permanent cessation
of all vital functions. Deathspeaks ofa separation(as of the soul from the
physical body). Spiritually, death describes separationfrom God (Jn 5:24).
The seconddeath (eternal damnation in the Lake of fire) (Rev 2:11, Re 20:6).
In the NT refers not so much to a natural process perse but to a destroying
powerrelated to sin and its consequences.
For Jesus'sake - Make sure you are suffering for the right reason. Jesus is not
just the reasonfor the season, but is also to be the reasonfor the suffering!

Guzik adds that…
Paul knew the spiritual riches that he brought to the Corinthian Christians
came, in part, through the death-like suffering he endured in ministry. God
made Paul more effective in ministry through his suffering. Sometimes we
think that if someone is really spiritual, or really used of God, they will live in
a constantstate of “victory” that means life will always be easy.
Understanding what Paul writes here not only tells us that God’s servants
may experience death-like suffering, but that God has a goodand glorious
purpose in allowing it.
G. Campbell Morgantells the story of a greatyoung preacherwho was
impressive early on in his ministry. Once he had the young man to speak at
his church, and after the sermon Morganaskedhis wife, “Wasn’t that
wonderful?” She quietly replied, “Yes, but it will be more wonderful when he
has suffered.” Morganadds: “Well, he suffered, and it was more powerful.”
So that (hina) againis introduces a purpose clause, in this case the reasonfor
the suffering. It has a high and holy purpose. As someone has well said "There
is no abundant life without first an abasing death."
Living daily for Christ
Requires dying daily to self.
The life of Jesus - That others may see Christ in Paul the hope (absolute
assurance offuture good)of glory.

Alford…God exhibits Death in the living, that He may exhibit Life in the
dying. (The New Testamentfor English Readers)
May be manifested (5319)(phaneroo - see discussionofuse in previous verse)
Wiersbe comments that…
Sometimes God permits our vessels ("claypots" 2Co 4:7) to be jarred so that
some of the treasure will spill out and enrich others. Suffering reveals not only
the weaknessofman but also the glory of God. Paul presented a series of
paradoxes in this paragraph(1Co 4:7-12):
earthen vessels—powerofGod;
the dying of Jesus—the life of Jesus;
death working—life working.
The natural mind cannotunderstand this kind of spiritual truth and therefore
cannot understand why Christians triumph over suffering. (Wiersbe, W:
Bible Exposition Commentary - New Testament. 1989. Victor)
In our mortal flesh - In real lives of real people who really suffered for Christ.
Mortal (2349)(thnetos)means that which is subject to death, destined to die
(the destiny of everyone because ofAdam's sin - Ro 5:12). It is interesting to
note that in the ancientGreco-Roman"the basic difference betweenhumans
and deities relates to the mortality of the former and the immortality of the

latter" (BDAG), except that their "gods" were reallyno gods at all,
demonstrating the utter foolishness ofrejecting the clearnatural revelation of
the Creator(cp Ro 1:22, 23).
Thnetos - 6x in 6v in the NAS and all are rendered "mortal" in the NAS.
Romans 6:12-note Therefore do not let sin reign in your mortal body so that
you obey its lusts,
Romans 8:11-not But if the Spirit of Him who raisedJesus from the dead
dwells in you, He who raised Christ Jesus from the dead will also give life to
your mortal bodies through His Spirit who dwells in you.
1Corinthians 15:53 Forthis perishable must put on the imperishable, and this
mortal must put on immortality. 54 But when this perishable will have put on
the imperishable, and this mortal will have put on immortality, then will come
about the saying that is written, "DEATHIS SWALLOWED UP in victory.
2 Corinthians 4:11 For we who live are constantly being delivered overto
death for Jesus'sake, so that the life of Jesus also may be manifestedin our
mortal flesh.
2 Corinthians 5:4 Forindeed while we are in this tent, we groan, being
burdened, because we do not want to be unclothed but to be clothed, so that
what is mortal will be swallowedup by life.

Flesh(4561)(sarx)canhave severalmeanings in Scripture depending on the
context but in this context clearly refers to the physical body.
KJV Bible Commentary makes an interesting analogy…
A diamond is bestseenagainsta black background. The brilliance of the life
that is in Christ Jesus is best seenagainstthe backgroundof death. (Dobson,
E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV
Bible Commentary: Nelson)
2 Corinthians 4:12 So death works in us, but life in you. (NASB: Lockman)
Greek : hoste o thanatos en hemin energeitai, (3SPMI)e de zoe en humin.
Amplified: Thus death is actively at work in us, but [it is in order that our] life
[may be actively at work]in you. (Lockman)
Barclay:The result is that death operates in us, but life operates in you.
(Westminster Press)
God's Word: Deathis at work in us, but life is at work in you. (GWT)
EasyEnglish: So death is our experience, but life is your experience.
ESV: So death is at work in us, but life in you. (ESV)

KJV: So then death workethin us, but life in you.
NET:As a result, death is at work in us, but life is at work in you. (NET Bible)
NIV: So then, death is at work in us, but life is at work in you. (NIV - IBS)
NLT: So we live in the face of death, but this has resulted in eternal life for
you. (NLT - Tyndale House)
Phillips: We are always facing death, but this means that you know more and
more of life. (Phillips: Touchstone)
Weymouth: Thus we are constantly dying, while you are in full enjoyment of
Life.
Wuest: So that death is operative in us but the life is operative in you.
Young's Literal: so that, the death indeed in us doth work, and the life in you.
SO DEATH WORKS IN US, BUT LIFE IN YOU: hoste o thanatos en hemin
energeitai, (3SPMI)e de zoe en humin:
death: 2Co 12:15 13:9 Ac 20:24 1Co 4:10 Php 2:17,30 1Jn3:16

THE PARADOX OF
LIFE OUT OF DEATH
Again the Amplified Versionis helpful…
Thus death is activelyat work in us, but [it is in order that our] life [may be
actively at work]in you.
Brian Bell - When we die He lives; when we lose He wins; when were weak
He’s strong; when we are dependent He is powerful. This is paradox at its
finest!
Hughes comments that…
Paul concludes this astonishing paragraph with an unexpected twist because,
by the way Paul has been structuring his thought, we would expect him to say
something like, “So death is at work in us, but life is also at work in us.” But
surprisingly, he says, “So death is at work in us, but life in you.” This is, of
course, the great principle of the cross. Christdied that we might live. The
greatexchange of the gospelis: Christ’s life for ours. And those who are used
most to spread the good news of Christ embrace death as the operational
principle of ministry. When George Muller, pastorand provider for
thousands of children, was askedhis secret, he hung his head and said, “There
was a day when I died.” Then he hung it lower and said, “Diedto George
Muller.”

Deathworks in us - Mostcommentators agree that "us" is used "editorially"
to refer to himself. Paul was continually willing to die to self that others might
experience life in Christ., specificallythe RisenLife of Christ, the Source of
present grace and future glory. Paul's constantsuffering made spiritual life to
a reality for the Corinthians. Furthermore, it was Paul's belief in a future
resurrectionwhich made him willing to carry about in his body the dying of
Jesus, willing evento die daily (1Co 15:31)
LIVING
A DYING LIFE
Adam Clarke paraphrases Paulas saying "We apostles are in continual
danger, and live a dying life."
Jesus spoke ofthe paradoxicalprinciple of death birthing life in John 12
(speaking of His crucifixion)
Truly, truly, I sayto you, unless a grain of wheatfalls into the earth and dies,
it remains by itself alone; but if it dies, it bears much fruit. He who loves his
life loses it; and he who hates his life in this world shall keep it to life eternal.
If anyone serves Me, let him follow Me; and where I am, there shall My
servant also be; if anyone serves Me, the Father will honor him. (Jn 12:24 25
26)
J H Jowettcould have easilybeen speaking of Paul's testimony in this section
when he said
Ministry that costs nothing,

accomplishes nothing.
Beetexplains that death is personified in a sense…
In the plots and attacks ofenemies Deathwas active, stretching out its hand to
take them. And in their spared life, preservedby God’s power and spent in
proclaiming the Gospel, the abstractprinciple of Life was at work among
their hearers. The preachers daily felt themselves sinking into the grave: and
their daily deliverance was daily working eternal life among their converts.
Death(2288)(thanatos from thnesko = to die) describes a permanent cessation
of all vital functions. In this contextPaul speaks ofdeath as a picture of the
suffering and afflictions he is experiencing for the sake of Christ.
In allowing death to work in him, Paul was living out John's exhortation in his
first epistle…
We know love by this, that He laid down His life for us; and we ought to lay
down our lives for the brethren. (1Jn 3:16)
Kruse explains that…
Daily exposure to forces leading to death is Paul’s experience, but
accompanying that is a continual manifestation of the life of Jesus in the
apostle, here not only to sustain him, but to work through him, bringing life to
others.

Works ( 1754)(energeo fromen = in + érgon = work. English = energetic)
means to work effectivelyto cause something to happen. To energize, to
operate, to work effectually in. It means power in exercise, andis used only of
superhuman power. To work energetically, effectivelyand/or efficiently. To
put forth energy. To be at work. To produce results.
The present tense emphasizes the effective work of death is an ongoing
process in Paul's life. It is continually at work.
Energeo describes active, efficient, effective working. Paulis saying that the
powerof God's word exerts effective, energetic powerin believers. This
activity put forth in an individual energizes him to the doing of certain things
intended by the one who is doing the energizing.
MacDonaldcomments on the work of death in Paulwriting that…
In order for Paul ever to go to Corinth with the gospel, he had to suffer untold
hardships. But it was worth it all, because they had trusted in the Lord Jesus
and now had eternal life. Paul’s physical suffering and loss meant spiritual
gain to others. Robertsonsays, “His dying was working out for the goodof
those who were benefited by his ministry.” Oftentimes we have the tendency
to cry out to the Lord in sickness, asking Him to deliver us from it, so that we
might serve Him better. Perhaps we should sometimes thank God for such
afflictions in our lives, and glory in our infirmities that the powerof Christ
might rest upon us.
Albert Barnes on death works in us…

We are exposedto death. The preaching of the gospelexposesus to trials
which may be regardedas death working in us. Deathhas an energy over us,
(energeitai= is [continually] at work, is active, or operates;it is constantly
employed in inflicting pains on us, and subjecting us to privation and trims.
This is a strong and emphatic mode of saying that they were always exposed
to death. We are called to serve and glorify the Redeemer, as it were, by
repeateddeaths and by constantly dying.
Paul describes his willingness to die to selfand to suffer for the sake ofChrist
in Acts 20 affirming that
I do not considermy life of any accountas dear to myself (He was willing to
die for Jesus. He knew he was not his own but belonged to Him cp 1Co 6:19,
20), in order that I may finish my course, and the ministry which I received
from the Lord Jesus, to testify solemnly of the gospelof the grace ofGod (Ed:
The Gospelthat effectively works life in you). (Acts 20:24)
But life in you - Presents the dramatic life and death contrast. Our death
brings you life.
Barnes explains that…
You live as the effect of our being constantlyexposedto death. You reap the
advantage of all our exposure to trials, and of all our sufferings.
Life (works)in you - Spiritual life, which begins with receptionof the Gospel
which Paul preached to them.

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