Exegetical and Hermeneutical Commentary of 2 Corinthians 4:11
For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. we which livein the powerof Christ’s “life” manifested in us, in our whole man bodyas well as spirit (Rom 8:10;Rom 8:11; see on 2Co4:10; compare 2Co 5:15).Paul regards his preservation amidst so many exposures to “death,”by which Stephen and James were cut off, as a standing miracle (2Co11:23).
delivered untonot bychance; by the ordering of Providence, who shows “the excellencyof His power” (2Co 4:7), indelivering unto DEATHHis living saints, that He may manifest LIFEalso in their dying flesh. “Flesh,” the very element ofdecay (not merely their “body”), is by Him made to manifestlife.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[See comments on 2Co 4:10].
Fuente: John Gill’s Exposition of the Entire Bible
Are alway delivered unto death ( ). This explains verse 10.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For we which live.” (gar hemeis oi zontes) “For we, the ones who live,” while we live, as long as we live. For “to live is Christ,” and every believer must share in His earthly experiences of rejection by the world, Gal 2:20; Php_1:21.
2) “Are alway delivered unto death,” (aei paradidometha) “always are being delivered,” in a state or condition of deliverance to death, for Jesus’ sake. For the servant is not greater than his Lord. As our Lord was hounded, despised and rejected of men unto death, such is the lot of true saints, Joh 15:18-21.
3) “For Jesus’ sake,” (dia lesoun) “on account of Jesus,” for Jesus’ sake; For Jesus sake, the believer is to die daily, 1Co 15:31; and “to be killed all the day long;” Rom 8:36.
4) “That the life also of Jesus,” (hina kai he zoe tou lesou) “in order that the life of Jesus also,” the power of the living, risen savior, eternal life, might radiate through us, Gal 2:20; Php_3:10; Rom 12:1-2.
5) “Might be manifest in our mortal flesh,” (phanerothe en te thnete sarki hemon) “might be (exist as) manifested in the mortal (old man) flesh of us all;” Oh, that men might see the living, loving, caring Redeemer in every believer! It is the living, helping, coming judge and King that men must be helped to see. That He died avails, only because He lives to forgive, to pardon, to love, and sustain, Rom 8:17; Rev 1:20; 1Co 6:20.
Fuente: Garner-Howes Baptist Commentary
(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 interpretedbut, it is believed, wronglyof 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.’
There is now a swift movement from ‘dying’ to spiritual ‘dying’ (compare 2Co 1:9 with 2Co 1:10). Through their experiences ‘we who live’, that is have spiritual life in Him, are ‘delivered to death’. They are given the opportunity to die to self and sin, to die daily, and this is for Jesus’ sake (compare 2Co 5:14). This significance is demanded by the phrase that follows. And the purpose is so that the life of Jesus may be openly revealed in their mortal flesh, that they may be revealed as alive in Him, and he alive in them, that Christ might be seen in them (compare Gal 2:20; Rom 6:4; Php 3:10-11). Their self dies that their ‘life’ might shine through.
Note the reference to ‘mortal flesh’. The body is weak and could die at any time, and yet through it is manifested the life of the risen Jesus, which will continue on when the body in its fleshly form is there no more.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 4:11 . An elucidation, and therewith a confirmation of 2Co 4:10 .
(comp. 2Co 6:10 ) is distinguished from as respects the form of the conception, just as always or continually from at all times . Comp. the classical , Heindorf, ad Plat. Phaed. p. 75 D; also the Homeric .
] brings out, by way of contrast, the : 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, Rckert), which latter would anticipate the clause of aim, . . . In accordance with his view of 2Co 4:10 , Osiander (comp. Bisping) takes it of the spiritual life in the power of fait.
.] by the persecutors, 2Co 4:8 f.
.] designation of the (2Co 4:10 ) as respects its material weakness and transitoriness, whereby the of the is meant to be rendered palpable by means of the contrast. In , 2Co 4:10 , and , 2Co 4:11 , there is a climax of the terms used. Rckert 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 , which might so easily have succumbed to such afflictions as are described, e.g ., in 2Co 11:23 ff.
. . .] 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 , on account of which . . 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 : (Christ’s) , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2015
THE TRIALS OF CHRISTIANS THE MEANS OF MAGNIFYING THEIR LORD
2Co 4:11. 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.
THAT the Lord Jesus Christ, the eternal Son of God, was the Creator of all things, is readily acknowledged: nor will the assertion, that without him was not any thing made that was made, be for a moment disputed by any one who believes the Scriptures: but when the same expressions are used in reference to the events of daily occurrence, they gain not the same easy access to our minds: yet it is true in reference to all the works both of providence and grace, that without him is not any thing done that is done: all the evil that is done, is done by his permission: and all the good, by his agency. To direct the attention of men to him as the Sovereign Disposer of all events, is the continual aim of the sacred writers, who teach us to regard him as upholding all things by his own power, and overruling them for his own glory. One reason for his committing the ministration of his Gospel to a few poor fishermen was, that the enriching of the world with its treasures might not be ascribed to human wisdom, but altogether to the Divine power [Note: ver. 7.]. For the same reason did he leave these earthen vessels to be treated in such a way as almost to preclude a hope of any long continuance of their ministrations: it was, to give the most decisive evidence to the world, that He reigned on high, and by his almighty power preserved them, till they had finished the work which he had given them to do.
St. Paul, maintaining the authority of his Apostleship against those who disputed it, shews, that, whilst the trials to which he was exposed appeared to render his divine mission questionable, the supports and consolations that were afforded him placed it beyond a doubt; yea, both the afflictions and consolations were sent on purpose that the almighty power and continual agency of the Lord Jesus Christ might be the more conspicuously seen, and more universally acknowledged. Twice is this declared in the short space of two verses [Note: ver. 10, 11.]; and it is a truth that demands from us the most attentive consideration. But that we may take the subject in the connexion in which it stands, we shall shew,
I.
What was the state of the first Christians
Perhaps the Apostle primarily refers to himself and his fellow Apostles
Their trials were beyond all conception great. Whilst their Divine Master continued upon earth, they were screened from persecution [Note: Joh 7:7.]: but when he was removed, they stood in the fore-front of the battle. At the very commencement of their work, they were all imprisoned, and beaten for their Lords sake [Note: Act 4:3; Act 5:18; Act 5:40.]: and from that time they were treated with all imaginable contempt and cruelty. St. Paul, in this very epistle, enumerates such a catalogue of sufferings as would have broken the spirit of any man who was not miraculously strengthened by Divine grace: He was in labours more abundant than any other Apostle, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, be five times received nine-and-thirty stripes; (forty being the utmost that the Jewish magistrates were authorized to inflict on any criminal;) thrice was he beaten with rods; once was he stoned; thrice he suffered shipwreck; a night and a day he was (on some piece of a wreck) in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness [Note: 2Co 11:23-27.]. Now though he had a greater measure of these trials than others, they were to a very great extent the common lot of all: for it is not of himself only, but of all, that he speaks in another place, saying, I think that God hath set forth us the Apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place: we are made as the filth of the world, and the off-scouring of all things unto this day [Note: 1Co 4:9; 1Co 4:11; 1Co 4:13.]. Every one of them might with truth make the same solemn assertion as St. Paul did, I protest by my rejoicing, which I have in Christ Jesus my Lord, I die daily [Note: 1Co 15:31.].]
But the whole Church were in fact exposed to the heaviest trials
[Stephen, being distinguished by his gifts and graces, speedily fell a victim to the peoples rage: and his death was a signal for a general persecution against the whole Church: and so bitter was this persecution, that the people were scattered abroad through all the regions of Juda and Samaria, none daring to continue at Jerusalem, except the Apostles [Note: Act 8:1.]. They had been taught from the beginning to expect this: they had been told, that, if they would be Christs disciples, they must take up their cross daily, and forsake all, and follow him. The saints of former days had been called to suffer like things [Note: Heb 11:35-38.]; and the same path was now prescribed to all the followers of Christ: they must bear about in their body the dying of the Lord Jesus [Note: ver. 10.], and through much tribulation must enter into the kingdom of heaven. By bearing about in their body the dying of the Lord Jesus, I understand the being subjected to the same trials as the Lord Jesus Christ himself endured when on earth: and this was, more or less, the appointed portion of all the early Christians: the same description of people who hated him, and persecuted him, hated and persecuted all who resembled him, and all who honoured him: they had called the Master of the house Beelzebub; and by the same ignominious name did they designate those of his household. In a word, so vehement and universal was the hatred against the very name of Christ, that the mere profession of faith in him was esteemed a sufficient ground for imprisonment and death: so that the prediction of David respecting them was fully verified, For thy sake we are killed all the day long; we are counted as sheep for the slaughter [Note: Psa 44:22.].]
How greatly we are interested in their history will appear, whilst we consider,
II.
The instruction to be derived from it
The reflections which most powerfully suggest themselves to our minds, are,
1.
How worthy the Lord Jesus Christ is to be loved and served
[Every convert was taught beforehand what he was to expect: vet, in the face of all these dangers, millions embraced, and openly professed, the faith of Christ: and as fast as one set of Christians sealed the truth with their blood, others came forward to confess the same Lord, and were baptized in the room of the dead [Note: 1Co 15:29.], like soldiers instantly springing forward to occupy the ranks which the devouring sword had thinned. So far were they from being intimidated, they were rather emboldened, by all that they saw and heard: if they fled from the sword of persecution, they availed themselves of the opportunity which their flight afforded them, to preach the Gospel throughout all the Roman empire [Note: Act 8:4.], and rejoiced that they were counted worthy to suffer for Christs sake. The example of the Apostle Paul, though transcendently eminent in these respects, may serve to shew us what was the general feeling of the whole Church. Though his afflictions were so numerous and heavy, yet none of these things moved him, neither counted he his life dear unto him, so that he might but finish his course with joy. He was willing not only to be bound, but also to die, at any time, and in any manner, for the Lord Jesus.
Now in this way did the primitive saints shew their regard for Christ: when informed what sacrifices they should be called to make for him, they counted the cost; and considered the pearl cheaply purchased at the price of all that they possessed [Note: Mat 13:46.].
And is this pearl sunk in value? Does not the Lord Jesus Christ deserve as much at our hands as he did at theirs? Yes; it is in this way that we must all receive him: we must account all things but loss and dung, that we may win him: and if we hate not father and mother, and even our own lives also in comparison of him, we cannot be his disciples. Inquire, brethren, whether you have ever come to Christ in this way? whether you have ever had such exalted views of his excellency, as to determine you to know nothing, and value nothing, but him? and whether you have felt such a deep sense of your obligations to him as to glory in the cross for his sake, and to make even the most cruel death for his sake a subject of congratulation and joy, rather than of sorrow and condolence [Note: Php 2:17.]? When such are our views of Christ, and such the dispositions of our minds towards him, then, and then only, have we any scriptural evidence that we truly know him, and really belong to him.]
2.
What rich provision we have in Christ
[If we are Christs, we must expect fiery trials to try us; for all who will live godly in Christ Jesus shall suffer persecution. But if our afflictions abound for his sake, he will make our consolations to abound also. In this respect the Apostles experience shall be realized in us: like him, we may be greatly tried; but, though troubled on every side, we shall not be so straitened, as to have no way to escape: we may be so perplexed, as not to know what to do; but we shall not be left to despair, as though we had none at hand that was able to help or deliver. We may be persecuted by the whole human race; yet shall we not be forsaken by our God: we may be cast down, and apparently vanquished, for a season; but we shall not ultimately be destroyed. This is expressly promised to every member of the Church of Christ. He will not suffer us to be tempted above that we are able, but will with the temptation make also a way to escape, that we may be able to bear it [Note: 1Co 10:13.]: and in the full confidence of this we may exult as the Apostle did, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us [Note: Rom 8:35-37.]. Our extremities may be such as almost to destroy all hope: but they shall be the Seasons of his effectual interposition. In the mount He shall be seen by us, just as he was by Abraham [Note: Gen 22:14.]: when he sees that our power is gone, and that there is none shut up or left to assist us, then will he repent himself for us, and interpose for our relief [Note: Deu 32:36.]: and when we are cast down, then shall we say, There is lifting up: for God will save the humble person [Note: Job 22:29].
Beloved brethren, know what provision there is for you in this adorable Saviour and, whilst you reflect on the help which is thus laid up for you on One that is mighty, learn to confide in him, and to say, If God be for me, who can be against me? If my God and Saviour be on my side, I will not fear what either men or devils can do against me.]
3.
How thankful we should be that we are permitted to serve the Lord Christ on such easy terms!
[Though we must all have some cross to bear, yet our trials are nothing in comparison of those that were endured by the primitive Church. The worst that we are called to sustain is, a sneer, an opprobrious name, or some trivial loss. How light would the first Christians have accounted such petty sufferings as these! Yet even by these are many amongst us so intimidated, that they dare not to confess Christ openly. What then would such persons do, if the sword of persecution were drawn against them now, as in former days, or as at the time of the Reformation in our own land, when so many were burnt alive for the Gospels sake? Well may we be thankful that such trials of our faith as these no longer exist: for, if such a sifting time were to arise, many, very many, amongst us, it is to be feared, would be found no better than chaff [Note: Amo 9:9.]: many who now look gay, receiving the word with joy, would on the rising of temptation and persecution presently fall away [Note: Mat 13:20-21.], and make shipwreck of their faith. Let us all then be thankful for the rest we enjoy and improve it for our more abundant edification in faith and love [Note: Act 9:31.]; that, if God should see fit again to loose the chain by which our great adversary is bound, we may be able to resist in the evil day, and, having done all, to stand.]
4.
What under all circumstances should be our main concern
[The end for which such grievous persecutions were permitted to harass the primitive Church was, that Christs power and grace might be visibly seen in those who were called to endure them: and this very consideration made St. Paul to take pleasure in all his distresses, because he knew, that the power of Christ would rest upon him, and be perfected in his weakness [Note: 2Co 12:9-10.]. In like manner should we also rise superior to the concerns of time and sense, and be anxious only, that Christ may be glorified in our body, whether by life or death [Note: Php 1:20.]. He is now seated at the right hand of God, and possesses all power both in heaven and earth. In him is treasured up all fulness for the use of his Church, that out of it all his members may receive according to their several necessities. He is their life [Note: Col 3:4.]; and they live by him, exactly as he, when on earth, lived by his Father [Note: Joh 6:56-57.], with whom he was altogether one [Note: Joh 10:30.]. In all his miracles the finger of God appeared, because they were wrought by God: so m all the exercises of our spiritual life Christ is seen: because it is only by strength communicated from him, that we can either do, or suffer, as we ought [Note: Php 4:13.]. Let this then be our endeavour, namely, so to live, as to carry conviction to all who see us, that we are under the guidance and care of an all-wise, almighty Being. Let our every act, as it were, shew, not only how Christ lived on earth, but that he now lives, and rules, in heaven; and that he is still as present with his people by his Spirit, as ever his own Father was present with him in the days of his flesh. This is an object worthy the ambition of the first archangel: yet is it attainable by all of us, if only we will live by faith on Christ, and cleave unto him with full purpose of heart.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] Explanation and confirmation of 2Co 4:10 . For we who live ( asserting that to which death is alien and strange, an antithesis to ., as in the other clause to . No more specific meaning for 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. 2Co 11:23 , ) on account of Jesus (so in Rev 1:9 John was in Patmos . ), that also the life of Jesus may be manifested in our mortal flesh (the antithesis is more strongly put by than it would be by , see Rom 8:11 , the flesh being the very pabulum of decay and corruption). By this antithesis, the wonderful greatness of the divine power, , is strikingly brought out: God exhibits DEATH in the living , that He may exhibit LIFE in the dying .
Fuente: Henry Alford’s Greek Testament
which live, Literally the living. Greek. zao. Compare App-170.
alway. App-151.
delivered. Greek. paredidomi. See Joh 19:30.
unto. Greek. eis. App-104.
mortal. Gr. thnetos. See Rom 6:12.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] Explanation and confirmation of 2Co 4:10. For we who live ( asserting that to which death is alien and strange, an antithesis to ., as in the other clause to . No more specific meaning for 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. 2Co 11:23, ) on account of Jesus (so in Rev 1:9 John was in Patmos . ), that also the life of Jesus may be manifested in our mortal flesh (the antithesis is more strongly put by than it would be by , see Rom 8:11, the flesh being the very pabulum of decay and corruption). By this antithesis, the wonderful greatness of the divine power, , is strikingly brought out: God exhibits DEATH in the living, that He may exhibit LIFE in the dying.
Fuente: The Greek Testament
2Co 4:11. , 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.-, 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.]
Fuente: Gnomon of the New Testament
2Co 4:11
2Co 4:11
For we who live are always delivered unto death for Jesus sake,-On account of Jesus he constantly encountered the danger of death. [The sufferings which came upon him daily in his work for Jesus were gradually killing him, the pain and the perils, the spiritual pressure, the excitement of danger and the excitement of deliverance, were wearing out his strength, and he soon must die. In the same way Jesus had spent his strength and died, and in that life of weakness and suffering which were always bringing him nearer the grave, Paul felt himself in intimate sympathetic communion with his Master. It was the dying of Jesus that he carried about in his body; but in spite of the dying he was not dead.]
that the life also of Jesus may be manifested in our mortal flesh.-The mortal body of the believer delivered from death represents the resurrection of Jesus from the dead. [The only variation between this and the corresponding clause in the preceding verse is that here the phrase our mortal flesh is substituted for in our body. The word body does not of itself involve the idea of weakness and mortality, but the word flesh does. Hereafter we are to be clothed with bodies, but not with flesh and blood. The contrast, therefore, between the power of the life of Christ, and the feebleness of the organ, through which that life is revealed, is enhanced by saying it was manifested in our mortal flesh. In himself Paul was utter weakness, in Christ he could do and suffer all things.]
Fuente: Old and New Testaments Restoration Commentary
(1Co 15:31).
Fuente: Scofield Reference Bible Notes
are alway: Psa 44:22, Psa 141:7, Rom 8:36, 1Co 15:31, 1Co 15:49
our: 2Co 5:4, Rom 8:11, 1Co 15:53, 1Co 15:54
Reciprocal: Mat 5:11 – for Mat 10:22 – for Luk 21:17 – for Rom 5:10 – we shall Rom 6:12 – mortal Rom 8:10 – the body Rom 15:30 – for the 2Co 1:5 – as 2Co 6:9 – behold 2Co 11:23 – in deaths 2Co 12:10 – for Christ’s Gal 2:20 – but
Fuente: The Treasury of Scripture Knowledge
2Co 4:11. For we which live are alway delivered unto death for Jesus sake, that the life also of Jesus may be manifested in our mortal fleshso as to reckon and feel ourselves to be with Him risen again and alive unto God through Jesus Christ.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 11
Delivered unto death; exposed to death.
Fuente: Abbott’s Illustrated New Testament
4:11 For we which {k} live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our {l} mortal flesh.
(k) Who live that life, that is, by the Spirit of Christ, among so many and so great miseries.
(l) Subject to that miserable condition.
Fuente: Geneva Bible Notes
Paul faced threats to his life daily for his witness to Jesus Christ (cf. 1Co 15:30-31). This seems clearly to be what he meant by "the dying of Jesus." There are three other ways that the New Testament associates us with Jesus’ death, but these are not in view here. They are our identification with His death in baptism (Rom 6:3-5), our daily mortification of the flesh (Gal 5:24), and our physical debilitation as we serve Christ.
Paradoxically the death and the life of Jesus were simultaneously obvious in Paul’s experience (cf. 2Co 1:4-5). Though living, Paul was always in danger of dying because enemies of Jesus rejected him and tried to kill him. However even though his body was in the process of aging and dying God kept giving him life, as He provided resurrection life to Jesus, so Paul could continue to serve Him.