2 Corinthians 4:11

4:11 Believers often share the humiliation of the Lord with confidence that they will also share in his triumphant risen life (4:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 4:11. Οἱ ζῶντες, we who live) An Oxymoron; comp. they who live, ch. 2Co 5:15. The apostle wonders, that he has escaped so many deaths, or even survived others, who have been already slain for the testimony of Christ, for example, Stephen and James. We who live, and death; life, and mortal are respectively antithetic.—παραδιδόμεθα, we are delivered up) He elegantly and modestly abstains from mentioning Him, who delivers up. Looking from without [extrinsically], the delivering up might seem to be done at random, [whereas it is all ordered by Providence.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_4:11. An elucidation, and therewith a confirmation of 2Co_4:10.

ἀεί (comp. 2Co_6:10) is distinguished from πάντοτε as respects the form of the conception, just as always or continually from at all times. Comp. the classical ἀεὶ διὰ βίου, Heindorf, ad Plat. Phaed. p. 75 D; also the Homeric οἱ ἀεὶ θεοί.

ἡμεῖς οἱ ζῶντες] brings out, by way of contrast, the ἀεὶ εἰς θάνατον παραδιδόμεθα: we who live, so that in this way the constant devotion to death looks all the more tragic, since the living appear as liable to constant dying. We are continuously the living prey of death! The reference of Grotius, qui nondum ex hac vita excessimus, ut multi jam Christianorum, is alien to the context. Further, it can neither mean: as long as we live (Calvin, Beza by way of suggestion, Mosheim, Zachariae, Flatt, de Wette), nor: who still, in spite of perils of death, remain ever in life (Estius, Bengel, Rückert), which latter would anticipate the clause of aim, ἵνα κ.τ.λ. In accordance with his view of 2Co_4:10, Osiander (comp. Bisping) takes it of the spiritual life in the power of fait.

παραδιδομ.] by the persecutors, 2Co_4:8 f.

ἐν τῇ θνητῇ σαρκὶ ἡμ.] designation of the σῶμα (2Co_4:10) as respects its material weakness and transitoriness, whereby the φανερωθῆναι of the ζωὴ τοῦ Ἰησοῦ is meant to be rendered palpable by means of the contrast. In ἐν τῷ σώματι, 2Co_4:10, and ἐν τῇ θνητῇ σαρκί, 2Co_4:11, there is a climax of the terms used. Rückert thinks, wrongly, that the expression would be highly unsuitable, if in what precedes he were speaking of nothing but persecutions. It was in fact the mortal σάρξ, which might so easily have succumbed to such afflictions as are described, e.g., in 2Co_11:23 ff.

ἵνα καὶ κ.τ.λ.] an emphatic repetition of the clause of aim contained in 2Co_4:10, with a still stronger prominence given to the element there denoted by ἐν τῷ σώματι ἡμῶν, on account of which ἐν τ. θν. σαρκὶ ἡμῶν is here placed at the end. There is implied in it a triumph. Comp. on the thought of 2Co_4:10-11, Ignatius, Magnes. 6 : ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ (Christs) πάθος, τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Subject to that miserable condition.

Which live, that life, to wit, by the Spirit of Christ, amongst so many and so great miseries.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

we which live--in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Rom 8:10-11; see on Co2 4:10; compare Co2 5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (Co2 11:23).

delivered unto--not by chance; by the ordering of Providence, who shows "the excellency of His power" (Co2 4:7), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. For we which live] 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) We which live are alway delivered unto death.—Better, are always being delivered. The opening clause emphasises the paradox of the statement: “We live, and yet our life is a series of continual deaths. We are delivered as to a daily execution.” The words are often interpreted—but, it is believed, wrongly—of the dangers and sufferings caused by persecution. The whole tenor of the Epistle suggests rather (see Note on preceding verse) the thought of the daily struggle with the pain and weakness of disease. It has been urged that the words “for Jesus’ sake” determine the sense of the context as referring to the trials of persecution. The position is, however, scarcely tenable. The words, of course, as such, include the idea of such trials; but a man who laboured ceaselessly, as St. Paul laboured, as in a daily struggle with death, and yet went on working for the gospel of Christ, might well describe himself as bearing what he bore “for Jesus’ sake.”

In our mortal flesh.—The reason for the change in the last two words has been given in the Note on the preceding verse. The very “flesh” which, left to itself, is the source of corruption, moral and physical, is by the “excellence of the power of God” made the vehicle of manifesting the divine life. As has been well said: “God exhibits DEATH in the living that He may also exhibit LIFE in the dying” (Alford).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. For we which live] We, the possessors of the Divine life in Christ, the spiritual life which takes the place of the natural. Cf. ch. 2Co_3:3; 2Co_3:6; 2Co_3:17, and 1Co_11:12; 1Co_11:16; 1Co_15:45-46, and notes.

are alway delivered unto death] Literally, are alway being delivered unto death, i.e. while we are engaged in this ministry on behalf of Jesus Christ our Lord, calling on us as it does for a perpetual conflict with enemies without, and the weakness of our mortal flesh within.

that the life also of Jesus] Not only is what was stated in the last verse the fact, but it was God’s purpose that it should be so. The labours and trials of the Apostles are due to the working of a principle of death which is ever hostile to life and God. But the operation of that principle in the mortal bodies of the Apostles is destined only to display the working of a still stronger principle, the life that comes from God. See next note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

11 For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.

Ver. 11. For we which live, &c.] Good men only are heirs of the grace of life, 1Pe 3:7. Others are living ghosts and walking sepulchres of themselves.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For we which live - Those of us, the apostles and ministers of the Redeemer who still survive. James the brother of John had been put to death Act 12:2; and it is probable also that some other of the apostles had been also. This verse is merely explanatory of the previous verse.

Are alway delivered unto death - Exposed constantly to death. This shows what is meant in 2Co 4:10, by bearing about in the body the dying the Lord Jesus; see the note on 1Co 15:31.

In our mortal flesh - In our body. In our life on earth; and in our glorified body in heaven; see the note on 2Co 4:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We who are yet alive, as having breath still in our bodies; in another sense we do not live, viz. as life signifies prosperity and happiness; for we

are always delivered unto death, that is, under continual threats and dangers of death, so that we have always the sentence of death in ourselves;

for Jesus’ sake, for our owning, preaching, and professing Christ, and the doctrine of the gospel. We are not delivered to death for evil doing, nor merely as innocent persons, but for well doing; and that in the noblest sense, for obeying the commands and for publishing the gospel of Christ.

That the life also of Jesus might be made manifest in our mortal flesh; and the infinitely wise providence of God permitteth this, that he might make manifest in our mortal flesh, that Christ is risen from the dead, and liveth for ever, making intercession for us; and, as a living Head, giving necessary influences of strength, support, and comfort, as to all those who are his members, so more particularly to us, who are some of the principal members of that mystical body, of which he is the Head. So that our sufferings are so far from being an evidence against the truth of our doctrine and of our ministration, that they are rather an evidence of the truth of both; as testifying, that he whom we preach, having died for our sins, is also risen for our justification, and exalted at the right hand of God; from whence he dispenseth his spiritual influences, as to the souls of all his people, so to our souls in particular, by which we are enabled, without fainting, to suffer such things with boldness, courage, and patience.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. For—Explanatory of the last verse. We, apostles, which live, are daily martyred in possibility, that the divine conserving life of, or from, Jesus, may appear by our very immortalized mortality.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For Jesus" sake. St. Paul, as Bengel says, constantly thus repeats the name of Jesus, as one who felt its sweetness. The verse contains a reassertion and amplification of what he has just said. In our mortal flesh. This is added almost by way of climax. The life of Jesus is manifested, not only "in our body," but even by way of triumph in its lowest and poorest element. God manifests life in our dying, and death in our living (Alford).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For we who yet live - Who are not yet killed for the testimony of Jesus. Are always delivered unto death - Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

(1Co 15:31).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. For we which live are always delivered unto death. This verse more fully explains the meaning of verse 10. The ministers of the gospel were always exposed to death, and at their cost bore the precious charge of life to men.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

We who are alive are always carrying around in our body the death of Jesus

Carrying the death of Jesus represents being in danger of dying because of being loyal to Jesus. AT: "For those of us who are alive, God is always leading us to face death because we are joined to Jesus" or "People are always causing us who are alive to be in danger of dying because we are joined to Jesus" (See: Metaphor)

so that the life of Jesus may be shown in our body

God wants Jesus' life be shown in us. Possible meanings are 1) "our bodies will live again, because Jesus is alive" or 2) "the spiritual life that Jesus gives also may be shown in our bodies." See how you translated this phrase in 2 Corinthians 4:10.

so that the life of Jesus may be shown in our body

This can be stated in active form. See how you translated this phrase in 2 Corinthians 4:10. AT: "so other people may see the life of Jesus in our body" (See: Active or Passive)

death is at work in us, but life is at work in you

Paul speaks of death and life as if they are persons who can work. This means that they are always in danger of physical death so that the Corinthians can have spiritual life. (See: Personification)

translationWords

life

hand

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα. For alway we the living are being delivered unto death. No sooner is one rescue effected than the Apostle is handed over to death once more. He always goes about with his life in his hand; but then it is also in God’s hand, who does not allow it to be lost. Note ἀεί, which gives the idea of continuousness and is not frequent in S. Paul, taking the place of πάντοτε (2Co 4:9). For παραδιδόμεθα comp. the many passages in which this verb is used of Jesus being handed over to His enemies (Mat 10:4; Mat 17:22; Mat 20:18-19; Mat 26:20, &c.). The addition of οἱ ζῶντες heightens the paradox that life is a series of exposures to death: ‘we who live are constantly dying; we are ever a living prey to death.’ And as this is for Jesus’ sake, it is a bearing of the νέκρωσις τοῦ Ἰησοῦ. See Briggs, The Messiah of the Apostles, p. 122.

ἐν τῇ θνητῇ σαρκὶ ἡμῶν. Stronger than ἐν τῷ σώματι ἡμῶν. Even in the very seat of pain and decay and death the life of Jesus is made manifest. Just that part of man which most easily yields to persecution and suffering is able to manifest the life-giving power of Christ. Comp. Rom 8:17; Php 3:10; 2Ti 2:11; also Ign. Magn. v.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] Explanation and confirmation of ver. 10. For we who live (ζῶντες asserting that to which death is alien and strange, an antithesis to εἰς θάνατον παραδ., as in the other clause ζωή to ἐν τῇ θνητῇ σαρκί. No more specific meaning for ζῶντες must be imagined, as ‘tantis mortibus superstitem,’ Bengel, Estius, al.,—or ‘as long as we live,’ Beza, al.,—or ‘qui adhuc vivimus, qui nondum ex vita excessimus ut multi jam Christianorum,’ as Grot.) are alway being delivered to death (in dangers and persecutions, so ch. 11:23, ἐν θανάτοις πολλάκις) on account of Jesus (so in Rev 1:9 John was in Patmos διὰ τὸν λόγον τοῦ θεοῦ κ. διὰ τὴν μαρτυρίαν Ἰησοῦ), that also the life of Jesus may be manifested in our mortal flesh (the antithesis is more strongly put by θνητῇ σαρκί than it would be by θνητῷ σώματι, see Rom 8:11, the flesh being the very pabulum of decay and corruption). By this antithesis, the wonderful greatness of the divine power, ἡ ὑπερβολὴ τῆς δυνάμεως, is strikingly brought out: God exhibits Death in the living, that He may exhibit Life in the dying.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες. ‘For always we who are alive are being handed over unto death.’ Death is a monster that devours victims who are alive. All their life long, the missionaries are being thrown, like Daniel, into peril of almost certain death, and are as wonderfully delivered (2Ti 4:17; see on 1Co 15:31, 1Co 15:32). Hence the pointed insertion of οἱ ζῶντες: ‘we are ever a living prey.’ It was natural to use παραδιδόμεθα in such a context; but the verb may have been chosen because tradition habitually used it of Christ being “handed over” to His blood-thirsty enemies (Mar 9:31, Mar 9:10:33, Mar 9:14:10, Mar 9:18, Mar 9:21, etc.): we have παραδοῦναι εἰς θάνατον 2Ch 32:11.

διὰ Ἰησοῦν. Here Vulg. rightly has propter Jesum, not, as in v. 5, per Jesum. The constant risking of life is well worth facing for His sake, and the risking is thus amply justified. For lower reasons it might be wrong.

ἐν τῇ θνηρῇ σαρκὶ ἡμῶν. This comes at the end in a tone of triumph and repeats the paradox of v. 10 in a stronger form; so that, while the first half of v. 11 elucidates the first half of v. 10, the second half intensifies the second. In just that element of our nature which is liable to death, the life of Jesus is to be manifested. Hence the change from σῶμα to σάρξ and the addition of θνητή, a word found only in this group of Epistles in N.T. This manifestation of the life of Jesus probably does not refer to the transformation of the physical body into a spiritual body which envelops and absorbs it (v. 1-5; see on 1Co 15:40-44). Such an explanation destroys the parallel between ἐν τῷ σώματι and ἐν τῇ θνητῇ σαρκί. Rather it refers to the case which Dryden (Abs. and Achit. i. 156) describes;

A fiery soul, which, working out its way.

Fretted the pygmy-body to decay.

To whom is the life of Jesus thus made manifest? Not so much ἡμῖν as ὑμῖν, to the converts rather than to the missionaries. This is plain from v. 12. The many deliverances of the Apostle and others from physical death are evidence of the power of the risen Jesus.* So also is the activity, and very successful activity, of which these frail bodies are made capable. The first half of v. 12 refers to the former, the second half to the latter. Ignatius probably had this passage in his mind when he wrote of Christ, διʼ οὖ ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ πάθος, τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

For Ἰησοῦ, C has Χριστοῦ, D* F G, d e g have Ἰησοῦ Χριστοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.