2 Coríntios 4
William MacDonald · Citado em PreceptAustin
2 Coríntios 4:3-4
William MacDonald - The apostle has been speaking of the tremendous care he used in seeking to make the truth of God clear to men, both by precept and by practice. If the gospel is veiled or hidden to some, it certainly is not God’s fault, and Paul does not want it to be his fault either. And yet even as he writes the words, he is aware that there are those who simply cannot seem to take it in. Who are they? It is those who are perishing. Why are they thus blinded? The answer is given in the following verse. (Believer's Bible Commentary)
2 Coríntios 4:3-4
William MacDonald comments on Jn 12:40: This quotation was from Isaiah 6:9, 10. God blinded the eyes of the people of Israel and hardened their hearts. He did not do this at first, but only after they had closed their eyes and hardened their own hearts. As a result of Israel’s stubborn and willful rejection of the Messiah, they cut themselves off from sight, understanding, conversion, and healing. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson) Warren Wiersbe summarization of Jn 12:37-41 - The key word in this section is believe; it is used eight times (in Jn 12:37-49). First, John explained the unbelief of the people. They would not believe (John 12:37–38, with a quotation from Isa. 53:1); they could not believe (John 12:39); and they should not believe (John 12:40–41, with a quotation from Isa 6:9, 10). (Wiersbe, W: Bible Exposition Commentary - Old Testament. Victor or Wordsearch) 1Jn 2:11+ But the one who hates (present tense = habitual conduct) his brother is (present tense = continually) in the darkness and walks (present tense = habitual conduct) in the darkness, and does not know where he is going because the darkness has blinded his eyes.
2 Coríntios 4:7-9
William MacDonald - Having spoken of the obligation to make the message plain, the Apostle Paul now thinks of the human instrument to which the wonderful gospel treasure had been committed. The treasure is the glorious message of the gospel. The earthen vessel, on the other hand, is the frail human body. The contrast between the two is tremendous. The gospel is like a precious diamond that scintillates brilliantly every way in which it is turned. To think that such a precious diamond has been entrusted to such a frail, fragile earthenware vessel! (Believer's Bible Commentary) Oswald Chambers put it well - God can achieve His purpose either through the absence of human power and resources, or the abandonment of reliance on them. All through history God has chosen and used nobodies, because their unusual dependence on Him made possible the unique display of His power and grace. He chose and used somebodies only when they renounced dependence on their natural abilities and resources. Matthew
2 Coríntios 4:7-9
William MacDonald - Why has God ordained that this treasure should be in earthen vessels? The answer is so that the excellence of the power may be of God and not of us. God does not want men to be occupied with the human instrument, but rather with His own power and greatness. And so He deliberately commits the gospel message to weak, often uncomely human beings. All the praise and glory must go to the Creator and not the creature. As Paul penned verse 7, it is almost certain he was thinking of an incident in Judges 7. There it is recorded that Gideon equipped his army with trumpets, empty pitchers, and lamps within the pitchers. At the appointed signal, his men were to blow their trumpets and break the pitchers. When the pitchers were broken, the lamps shone out in brilliance. This terrified the enemy. They thought there was a vast host after them, instead of just three hundred men. The lesson is that, just as in Gideon’s case the light only shone forth when the pitchers were broken, so it is in connection with the gospel. Only when human instruments are broken and yielded to the Lord can the gospel shine forth through us in all its magnificence. (Believer's Bible Commentary) It is a secret joy to find The task assigned beyond our powers; For thus, if ought of good be wrought, Clearly the praise is His, not ours. —Houghton Jowett says: There is something wrong when the vessel robs the treasure of its glory, when the casket attracts more attention than the jewel which it bears. There is a very perverse emphasis when the picture takes second place to the frame, and when the ware which is used at the feast becomes a substitute for the meal. There is something deadly in Christian service when “the excellency of the power” is of us and not of God. Such excellency is of a very fleeting kind, and it will speedily wither as the green herb and pass into oblivion. Power will be of God - The extraordinary power demonstrated in the Gospel is from God as the Source and not from men (who are frail jars of clay). Jamieson notes that the English "will be of God" in the original Greek reads "“may be (present tense = continually) God’s (may be seen and be thankfully [2Co 4:15] acknowledged to belong to God), and not (to come) from us.” The power not merely comes from God, but belongs to Him continually, and is to be ascribed to Him. Adam
2 Coríntios 4:10-12
William MacDonald explains that "Just as the Lord Jesus Himself, in His lifetime, was constantly exposed to 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. (Believer's Bible Commentary) Later in this Second Corinthians Paul mentions (repeatedly) that he was "often in danger of death" illustrating in manifold ways how he carried about 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, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with 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 sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure upon me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern? (2Co 11:23-29+) 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 related to the thlibo Paul had described in 2Co4:8-see note), or distress (stenochoria related to stenochoreo described in 2Co4:8-see note) or persecution (diogmos related to dioko used in 2Co 4:9 -see note), or famine, or nakedness, or peril, 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 CONSIDERED AS SHEEP TO BE SLAUGHTERED." But in all these things we overwhelmingly conquer through Him who loved us (cp His power "manifested in our body" 2Co4:10). For (Paul goes on to 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 created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Ro 8:35 36+ Ro 8:37 38 39+) Writing to the Galatians Paul says… From now on let no one cause trouble for me, for I bear on my body the brand-marks (stigma, plural = stigmata) of Jesus. (Gal 6:17+) Ryrie comments on Paul's brand-marks: I.e., scars suffered in persecution, which spoke more eloquently than the mark of circumcision that the Judaizers sought to impose. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) Writing to the saints at Colossae… Now I rejoice in my sufferings for your sake (eg, Paul was in prison for the sake of the Gospel at the time of this writing - Col 4:18+), 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+) Comment: Don't misunderstand what Paul is saying here - nothing was lacking regarding Christ's payment for sins (see meaning of "It is finished" 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-+, 1Pe 2:21-+ 1Pe 3:14-+, Jn 15:18 19 20 21 16:33 Mt 5:10, 11, 12-+ Php 1:29 30-+ Ro 8:17-+, Ro 8:18-+). 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 Savior as the full payment for sins (1Pe 2:24, 25-+). Note also that the fact that Paul was able to rejoice in sufferings (not just "grin and bear it") is clear evidence of the Spirit's enablement (cp fruit of the Spirit… joy Ga 5:22) which in turn would have been a clear and 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, resurrection life 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 eternal death (2Co2:14 15 16). In either case, the privilege of clay pots (2Co4:7-+) is to be willing to be broken for Jesus' sake, that "light of the knowledge of the glory of God in 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 called sufferings 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 greater will 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 attention on 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 experienced continually. 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 consistent holiness. (Expository Dictionary of Bible Words) Pantote - 41x in 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; Gal 4:18; 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-+) 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 secular uses meant to carry round, to publish, to make known. 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 of sin", 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 center of all mortal life which can experience 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, Col 2:19, Ro 12:5 1Co 12:27, cp 1Co 10:17, 12:13, Ep 2:16, Ep 4:4, Col 3:15). 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. Metaphorically it is "used of a (large or small) number of men united into one society, or family as it were; a social, ethical, mystical body; so in the New Testament of the church" (Thayer, p. 611). (BORROW 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 essential idea is preserved. Sometimes the word stands, by synecdoche, for the 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, John 19:40 with Jn 19:42. The body is not the man, for he himself can exist apart from his body, 2Co 12:2, 3. The body is an essential part of the man and therefore the redeemed are not perfected till 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., 1Th 5:23. “Sōma, body, and pneuma, spirit, may be separated; pneuma and psuche, soul, can only 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 local church, 1Co 12:27. (Vine's Expository Dictionary of Old Testament and New Testament Words) Soma - 142x in 120v in 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; 1Cor 5:3; 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; Col 1:18, 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 Greek for “the dying” is literally, “the being made a corpse,” such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ’s resurrection, as it has shared in His dying and death. (2 Corinthians 4)
2 Coríntios 4:10-12
William MacDonald comments on the work of death in Paul writing 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.
2 Coríntios 4:10-12
William MacDonald writes 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 Son of God in heaven. How can the world see the life of Christ when He is not personally or physically present in the world today? The answer is that as we Christians suffer in the service of the Lord, His life is manifested in our body. (Believer's Bible Commentary) R Kent