Trinity Evangel Church

# Introduction

It is one thing to have trouble, it is another thing to have trouble *and* feel as if God isn't near. It's different when you are in a trial with strong faith then when the trial is a test of faith. Pain and persecution of the outer man doesn't feel good, but when the inner man feels forsaken by God, that is a kind of consuming discomfort.

Psalm 22 is a song of faith for those who feel forsaken. I've already used the word "feel" a few times. David wrote this song with correct theology; he knew that God is everywhere, as he wrote in Psalm 139:7. Where can we go from His presence? We use the word omnipresent. In Him we live and move and have our being (Acts 17:28). So the truth of it is, in space and time, God is always near. In our experience, we do not always sense it.

This song is from David and for the assembly. The choirmaster arranged it and taught it to the congregation for at least a couple reasons. And for us it's almost impossible to read (or sing) it as other than a prophetic song about Christ's experience during His crucifixion. Jesus quoted the first verse, the apostles applied many more lyrics to the events of Good Friday. There is no doubt that the Messiah fulfills it, in His first *and second* comings. One journal article even calls Psalm 22 the “Fifth Gospel.”

It *is* about Christ, it is also about the king, and it is for the congregation. All of this works together for our instruction and edification as well.

There have been numerous suggestions on how to divide the song, but we'll consider just two parts: the grief part (verses 1-21) and the glad part (verses 22-31).

It is written “according to the Doe of the Dawn” with Doe or “Hind” (words for a female deer) likely referring to the tune for singing.


# The Grief Part - His Faithful Lament (verses 1-21)

There are a number of problems that the psalmist describes, but the worst is that he feels forsaken.

> My God, my God, why have you forsaken me?
> (Psalm 22:1 ESV)

Jesus used the Aramaic of these words on the cross, “Eli, Eli, lema sabachthani?” (Matthew 27:46).

**Why have you forsaken me?** (verse 1). **Why are you so far from saving me?** (verse 1). **You do not answer** (verse 2). God seems to be **far from** the psalmist in verses 11 and 19. Verse 11 is the summary problem and request.

> Be not far from me,
> for trouble is near,
> and there is none to help.
> (Psalm 22:11, ESV)

The song starts with questions (verse 1), with crying (verse 2), then with a contrast between those who were heard and rescued and the psalmist who is alone (verses 3-11). He is singing in the dark.

The song recounts deep theology, but the truth almost makes the experience worse. **You are...enthroned on the praises of Israel** (verse 3), inhabiting and exalted by the nation's worship. As the **fathers**, the previous generation, worshipped and **trusted** they were **delivered** (verses 4-5). David knew the stories, but felt at the moment as if the inheritance had been spent.

The psalmist doesn't feel heard, he doesn't even feel like a man; **I am a worm and not a man** (verse 6). Those around him despise him, mock him, and make mocking gestures at him, they **make mouths at me** (verses 6-7); the worst Monty Python taunts (and as applied to Jesus, Matthew 27:39). Verse 8 makes clear that they know the psalmist identifies with Yahweh, but apparently Yahweh has rejected this psalmist because there is no rescue (also to Jesus, Matthew 27:43).

He rehearses the truth: **Yet you are he who took me from the womb...from my mother's womb you have been my God** (verse 9). His whole life, physically and spiritually has been dependent on God.

But he's attacked as if by animals. There are bulls, lions, and dogs. The **strong bulls of Bashan** were from a fertile area and these fat bulls came circling and biting (verses 12-13).

His own physical strength was *drained*, **poured out like water**. He couldn't keep it together, **all my bones are out of joint**. His courage was like wet bread, **my heart is like wax, it is melted within my breast** (verse 14). He can’t cope. It was as if his clay pot was shattered and had been sitting out in the dessert all summer, a **potsherd** (verse 15). **You lay me in the dust of death** acknowledges how he got into this position.

The **dogs** are back to sniff and snarl and bite; they surround the psalmist and have him circled. **They have pierced my hands and feet** (verse 16) is a rough translation, but certainly one that works by the time the apostles apply it to Jesus (see also Zechariah 12:10, John 19:37, and Revelation 1:7).

He's so sickly and gaunt that his bones are obvious, the dogs are glad, ready to gnaw (verse 17). Death is close, because they're already dividing up his clothes to make a game out of it (verse 18).

Yet he doesn't forget the Lord. He says again, **But you, O LORD, do not be far off!** (verse 19) Come and help and deliver and rescue. All the animals are mentioned again, in reverse order.

Verse 21, a word of unknown meaning, the wild oxen or **horns of the unicorns** (KJV), also considered a buffalo, or maybe rhinoceros. They are symbols of the threats.


# The Glad Part - His Faithful Praise (verses 22-31)

Such a significant change in tone happens around this point in the psalm that some commentators have invented a scenario in which the worshipper gets a "new" word from the Lord through a priest or prophet such that now he can rejoice. That's clever, but not necessary.

The place to be is with the assembly.

> I will tell of your name to my brothers,
> in the midst of the congregation
> I will praise you.
> (Psalm 22:22, ESV)

Hebrews 2:12 applies this to Christ who suffered in order to save and sanctify His brothers (see Hebrews 2:10-11, too).

There is a call to praise Him, to glorify Him, to stand in awe of Him (verse 23). It's for those who fear Him, who have His word and His promises.

It's also a reminder that the LORD does not *actually* forget or forsake His people, even though they feel like it.

> For he has not despised or abhorred
> the affliction of the afflicted,
> and he has not hidden his face from him,
> but has heard, when he cried to him.
> (Psalm 22:24, ESV)

He repeats that he will praise in public and obey in front of the God-fearers.

Such worship is not limited to Israel, but for both Jews (“offspring of Jacob” and “offspring of Israel” verse 23) and Gentiles.

> All the ends of the earth shall remember
> and turn to the LORD.
> and all the families of the nations
> shall worship before You.
> For kingship belongs to the LORD,
> and he rules over the nations.
> (Psalm 22:27-28, ESV)

**All the ends of the earth** is phrase found thirteen times in the Old Testament (Gerald Wilson).

We have come a long way since the beginning of the psalm. But the discipline of prayer, of public worship, of remembering, and of hope pull us toward the expectation that salvation for anyone is in submission to the Lord.

Depression to eschatology, emotions to politics.

Whether men are rich or poor, old or young, their hope is in the Lord. Those who fear Him will tell their kids, their grandkids, and fear of the Lord will be their future for their good. A feast will be provided for the faithful (verses 26, 29).

**They shall come and proclaim his righteousness**, the testament that the Lord does what is proper.


# Conclusion

It is probably fine if you have never felt this way, as long as you are thankful, though you wouldn't know how thankful you really should be. Agony is like a test, and the anguish is also forming Christ in our hearts.

If you have felt, maybe are feeling, this way, friend, you are not alone. *Your Savior knows*.

A thousand years of saints sang the song between David and Jesus, a couple thousand more years of saints have been singing it since. This is how you do it. This is the response of faith when feeling forsaken.

Accused, criticized, canceled, can’t cope?

The tools, the tactics against loneliness in this Psalm, include:

- sing historical truth about God's works
- sing and don't stop
- sing so obviously that you can be mocked for it
- sing with the assembly who may not have the same feelings as you do this very moment; which means, listen to *them* when you can’t seem to get your mouth open. Get ye to church.
- sing about His triumph that He brings you into, even if through the valley

“My God” in faith is fine. That there can never be first person singular is silly; those criticisms aren’t consistent with scripture. What is not fine is never first person plural, the *we*, the assembly. A typical second level temptation to the first level temptation of sadness is isolation. What is not fine is refusing to subject your subjective feelings to truth. Do. Not. Do. It.

----------

## Charge

I don't know exactly how you feel, but the Lord does. I don't know how you feel, but I know you are not actually alone. I don't know how you feel, but I know that the Lord wants you to live by faith; your need for faith hasn't expired. So though you cannot steer Him, you must stay stuck to Him and stand firm in faith.

## Benediction:

> The LORD our God be with us, as he was with our fathers. May he not leave us or forsake us, that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers. (1 Kings 8:57–58, ESV)

How many Christians turn to the Psalms for comfort when they are feeling low compared to those who seek courage when the battle is hot? There is indeed much comfort, there is also much more.

Singing Psalms is biblical, it’s devotional, it’s beneficial. Singing Psalms requires some doctrinal work, singing Psalms affects some political views. Most of the Bible-readers I’ve heard talk about Psalms talk about it sentimentally—more like self-indulgent nostalgia for religious feel-goods, when Psalms are way more important liturgically, eschatologically, militarily, Messianic-ally.

We’ve worked through the first twenty Psalms before. I’ve usually preached them in clusters, a few at a time, and I’m going to do the same starting today and for the next two Sundays. Psalm 21, then 22 - “why have you forsaken me?”, then 23 - “the Lord is my shepherd.” We’ll start Romans again in September.

The last exposition of a Psalm was in August 2019 with Psalm 20. While it’s not always necessary to consider Psalms related to their position in the Psalter, Psalm 21 does appear to follow Psalm 20 on purpose.

Psalm 20 was the prayer for deliverance, Psalm 21 is the praise for deliverance. Both Psalms are focused on the king, as representative of the nation of Israel. These are before and after songs, a song of supplication and then a song of thanks.

The key phrase in Psalm 21 is “in Your strength,” found in verse 1 and verse 13. David wrote it, and it was given to the choirmaster for sake of national singing. It may have been part of a royal ceremony, an annual liturgy or a battle liturgy. There are no new requests in this song, but rehearsals of truth.

Verse 1 sets the tone.

O LORD, in your strength the king rejoices,

The king rejoices in the strength of the LORD, not his own. The king saw the Lord’s strength, His virtute work through the king and the king’s army, but the might was sourced in God. The king saw salvation, he was delivered, he won.

Verses 2-3 provide what there is for a context.

You have given him his heart’s desire

His heart’s desire was for help, see Psalm 20:4. His ask of the Lord was for salvation, see Psalm 20:5, 9. His petition and call and request go together. What Psalm 20 anticipated, Psalm 21 looks at as accomplished.

Verse 3 celebrates the fact. The rich blessings aren’t narrowed, but are a banner over the whole battle. This crown of fine gold was a garland or wreath for victory or dignity (from a Hebrew word pronounced ʿaṭarah) rather than for coronation (a different Hebrew word pronounced nezer).

Verses 4-6 are general praise for protection.

He asked life of you; you gave it to him,

Life and length of days are gifts, they are not guarantees. Forever and ever is rhetorical, but also anticipate the Christ (see Revelation 5:13; 11:15).

The king knows glory—(the frequent Hebrew word kavod)—weight of honor, and splendor—reputation, and majesty—impressive stateliness. He knows them as gifts bestowed, as gifts through (not escaping) battle. The salvation is not of his soul but deliverance from his enemies. The glory comes through the battle, “more renowned than if he had reigned in peace with the applause of all men” (Calvin).

He is blessed. The primary blessing is in the Lord’s presence; the Hebrew is “you make glad with joy with your face.” Faces are a crucial distinction by the time we get to verse 12. Compare this with the Aaronic benediction in Numbers 6:25.

In the Lord’s presence is joy. The joy of the Lord is our strength (Nehemiah 8:10). So also in His strength we know powerful joy. God is glad in His exercise of sovereignty, and in His fellowship and granting of blessing to His people. All of it comes from God.

Verse 7 ends the praise of thanks.

For the king trusts in the LORD,

Trusting in the LORD is the key (per Psalm 20:7), and the LORD is committed to His promises. The steadfast love of the Most High belongs with the covenant He made to David of a throne forever (2 Samuel 7:12-16).

In the confidence of the Lord’s covenant commitment the song looks forward to more help from the Lord. Blessings for His own, curses on those who dishonor His own.

There is a question about who the “you” is in these verses. Are the people talking to the king or to the Lord? Both are possible grammatically, both would be applicable. But since the praise part in the first half of the psalm is directed to the Lord about the king, so it seems reasonable to continue that here: the expectation is for the Lord’s ongoing blessing through the king.

Verse 8 is a thorough investigation.

Your hand will find out all your enemies;

Rebels and rivals have no place to hide from God. They will be located. Hand is involvement and reach, right hand is power.

Verses 9-10 refer to a thorough defeat.

You will make them as a blazing oven

A blazing oven brings fire that will consume. The flames lick and overwhelm. The imagery is powerful, but actual fire is a weapon and a result of weapons as part of destructive power. It’s a swallow not a nibble.

The defeat will be so thorough that there won’t be any seed (descendants) left to grow into fruit (offspring). No more children, no more generations. It’s reminiscent of what Israel’s conquest of the land was supposed to have been.

Verses 11-12 look to the target.

Though they plan evil against you,

The machinations of men continue against God and His anointed as if on a sitcom conveyor belt of futility. They will ride their hamstrung horses into every ditch. They will not win. For all their talk, they will run. And they are in the bull’s-eye of the bow. David says “You make ready on your strings,” You will aim at their faces with your bows. It’s a headshot, the kill shot. Always in the sights, always locked on, just a matter of time.

Be exalted, O LORD, in your strength!

In verses 1 and 13: exult, LORD, rejoice/sing, in Your strength. The assembly sings about the strength of the LORD.

In what ways does this inspired psalm rebuke and train us in righteousness (per 2 Timothy 3:16)? We do not have a king, we are not Jews, we do not have righteous men praying to the Lord for military success or praising the Lord from the White House. We can’t even bring our guns with us when we leave the battlefield, and we certainly aren’t giving thanks to God.

Many churches teach their people to punt on first down, meaning, it’s evil to have the football, whereby the football equals any mix of God and government. It’s a pretty popular poke today against “Christian nationalism,” so-called, against those who worship certain non-progressive political figures and/or who are said to want to impose their religion on others.

As those who confess that Jesus is Lord, we’ve realized that His lordship means we must obey Him; all He’s commanded actually (see Matthew 28). Faith without obedience is fake, and this is true for the polis, the city, as much as it is for persons.

There has been no unique word of the Lord to our nation, no covenant for an American future fruitfulness. But there is a word of the Lord to us all no matter what color house we live in. That word relates to the Son of David, Jesus Christ, the King of kings. For the ten thousands David struck down, David’s Son will strike His hundreds-of-thousands. The throne of the Messiah is established forever (1 Kings 2:45). He is the blessed Lord and the Lord of blessings to those who rejoice in His strength.

Christians in the church can expect that officials in the government should honor God and govern to please the Lord Jesus Christ without expecting that the church is the boss of it all. This is one way our worship is distinct from Israel, for whom worship belonged to the nation (a theocracy, where priests ruled in the name of God, which even Israel technically only had up until Saul was anointed king). Psalm 21 is inspired for worshiping God in His political work. None of our presidents or governors are royal heirs in the Davidic Covenant. But why wouldn’t we want our presidents and governors to acknowledge and serve, to pray and praise the one who is the fulfillment of that covenant?

Do we want the blessings of the Lord on our nation? Sure, just as we want it for all the nations, including Israel.

Trust in the Lord cannot be legislated into effect, but it will be evident in legislation, as has been true for much of our nation’s short history. Men will not be coerced into salvation, but those who are saved will come to the Lord in the day of trouble and exult in the Lord when He has shown His strength.

He will find out all His enemies. His people trust in Him. We should pray for our leaders, that they would repent from their sin and kiss the Son before the arrows fly at their faces, and that the Lord would bless us, keep us, and make His face to shine upon us.

Trust that the Lord will shoot His arrows at the right time and that He will hit His target. You keep praying for help in trouble, and then praising Him for His help. These are the basics, this is the pattern of acceptable worship. The blessed are blessed for and through the good fight (Psalm 21:5-6; 2 Timothy 4:7).

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (Hebrews 12:28–29, ESV)

# Introduction

How many Christians turn to the Psalms for comfort when they are feeling low compared to those who seek courage when the battle is hot? There is indeed much comfort, there is also much more.

Singing Psalms is biblical, it’s devotional, it’s beneficial. Singing Psalms requires some doctrinal work, singing Psalms affects some political views. Most of the Bible-readers I’ve heard talk about Psalms talk about it sentimentally—more like self-indulgent nostalgia for religious feel-goods, when Psalms are way more important liturgically, eschatologically, militarily, Messianic-ally.

We’ve worked through the first twenty Psalms before. I’ve usually preached them in clusters, a few at a time, and I’m going to do the same starting today and for the next two Sundays. Psalm 21, then 22 - “why have you forsaken me?”, then 23 - “the Lord is my shepherd.” We’ll start Romans again in September.

The last exposition of a Psalm was in August 2019 with Psalm 20. While it’s not always necessary to consider Psalms related to their position in the Psalter, Psalm 21 does appear to follow Psalm 20 on purpose.

Psalm 20 was the prayer for deliverance, Psalm 21 is the praise for deliverance. Both Psalms are focused on the king, as representative of the nation of Israel. These are before and after songs, a song of supplication and then a song of thanks.

The key phrase in Psalm 21 is “in Your strength,” found in verse 1 and verse 13. David wrote it, and it was given to the choirmaster for sake of national singing. It may have been part of a royal ceremony, an annual liturgy or a battle liturgy. There are no new requests in this song, but rehearsals of truth.


# The Blessing of the LORD’s Face (verses 1-7)

Verse 1 sets the tone.

> O LORD, in your strength the king rejoices,
> and in your salvation how greatly he exults!
> (Psalm 21:1, ESV)

The king **rejoices** in the **strength** of the LORD, not his own. The king saw the Lord’s strength, His *virtute* work through the king and the king’s army, but the might was sourced in God. The king saw **salvation**, he was delivered, he won.

Verses 2-3 provide what there is for a context.

> You have given him his heart’s desire
> and have not withheld the request
> of his lips. *Selah*
> For you meet him with rich blessings;
> you set a crown of fine gold upon his head.
> (Psalm 21:2–3, ESV)

His heart’s desire was for help, see Psalm 20:4. His ask of the Lord was for salvation, see Psalm 20:5, 9. His petition and call and **request** go together. What Psalm 20 anticipated, Psalm 21 looks at as accomplished.

Verse 3 celebrates the fact. The **rich blessings** aren’t narrowed, but are a banner over the whole battle. This **crown of fine gold** was a garland or wreath for victory or dignity (from a Hebrew word pronounced *ʿaṭarah*) rather than for coronation (a different Hebrew word pronounced *nezer*).

Verses 4-6 are general praise for protection.

> He asked life of you; you gave it to him,
> length of days forever and ever.
> His glory is great through your salvation;
> splendor and majesty you bestow on him.
> For you make him most blessed forever;
> you make him glad with the joy
> of your presence.
> (Psalm 21:4–6, ESV)

**Life** and **length of days** are gifts, they are not guarantees. **Forever and ever** is rhetorical, but also anticipate the Christ (see Revelation 5:13; 11:15).

The king knows **glory**—(the frequent Hebrew word *kavod*)—weight of honor, and **splendor**—reputation, and **majesty**—impressive stateliness. He knows them as gifts bestowed, as gifts through (not escaping) battle. The **salvation** is not of his soul but deliverance from his enemies. The glory comes *through* the battle, “more renowned than if he had reigned in peace with the applause of all men” (Calvin).

He is **blessed**. The primary blessing is in the Lord’s **presence**; the Hebrew is “you make glad with joy with your face.” Faces are a crucial distinction by the time we get to verse 12. Compare this with the Aaronic benediction in Numbers 6:25.

In the Lord’s presence is **joy**. The joy of the Lord is our strength (Nehemiah 8:10). So also in His strength we know powerful joy. God is glad in His exercise of sovereignty, and in His fellowship and granting of blessing to His people. All of it comes from God.

Verse 7 ends the praise of thanks.

> For the king trusts in the LORD,
> and through the steadfast love
> of the Most High he shall not be moved.
> (Psalm 21:7, ESV)

Trusting in the LORD is the key (per Psalm 20:7), and the LORD is committed to His promises. The **steadfast love of the Most High** belongs with the covenant He made to David of a throne forever (2 Samuel 7:12-16).


# The LORD’s Bow Aimed at Enemy Faces (verses 8-12)

In the confidence of the Lord’s covenant commitment the song looks forward to more help from the Lord. Blessings for His own, curses on those who dishonor His own.

There is a question about who the “you” is in these verses. Are the people talking to the king or to the Lord? Both are possible grammatically, both would be applicable. But since the praise part in the first half of the psalm is directed to the Lord about the king, so it seems reasonable to continue that here: the expectation is for the Lord’s ongoing blessing through the king.

Verse 8 is a thorough investigation.

> Your hand will find out all your enemies;
> your right hand will find out those
> who hate you.
> (Psalm 21:8, ESV)

Rebels and rivals have no place to hide from God. They will be located. **Hand** is involvement and reach, **right hand** is power.

Verses 9-10 refer to a thorough defeat.

> You will make them as a blazing oven
> when you appear.
> The LORD will swallow them up in his wrath,
> and fire will consume them.
> You will destroy their descendants from the earth,
> and their offspring from among the children
> of man.
> (Psalm 21:9–10, ESV)

A **blazing oven** brings **fire** that **will consume**. The flames lick and overwhelm. The imagery is powerful, but actual fire is a weapon and a result of weapons as part of destructive power. It’s a **swallow** not a nibble.

The defeat will be so thorough that there won’t be any seed (**descendants**) left to grow into fruit (**offspring**). No more children, no more generations. It’s reminiscent of what Israel’s conquest of the land was *supposed* to have been.

Verses 11-12 look to the target.

> Though they plan evil against you,
> though they devise mischief, they will
> not succeed.
> For you will put them to flight;
> you will aim at their faces with your bows.
> (Psalm 21:11–12, ESV)

The machinations of men continue against God and His anointed as if on a sitcom conveyor belt of futility. They will ride their hamstrung horses into every ditch. They will not win. For all their talk, they will run. And they are in the bull’s-eye of the bow. David says “You make ready on your strings,” **You will aim at their faces with your bows**. It’s a headshot, the kill shot. Always in the sights, always locked on, just a matter of time.


# The LORD’s Strength Above All (verse 13)

> Be exalted, O LORD, in your strength!
> We will sing and praise your power.
> (Psalm 21:13, ESV)

In verses 1 and 13: exult, LORD, rejoice/sing, **in Your strength**. The assembly sings about the strength of the LORD.


# Conclusion

In what ways does this inspired psalm rebuke and train us in righteousness (per 2 Timothy 3:16)? We do not have a king, we are not Jews, we do not have righteous men praying to the Lord for military success or praising the Lord from the White House. We can’t even bring our guns with us when we leave the battlefield, and we certainly aren’t giving thanks to God.

Many churches teach their people to punt on first down, meaning, it’s evil to have the football, whereby the football equals any mix of God and government. It’s a pretty popular poke today against “Christian nationalism,” so-called, against those who worship certain non-progressive political figures and/or who are said to want to impose their religion on others.

As those who confess that Jesus is Lord, we’ve realized that His lordship means we must obey Him; all He’s commanded actually (see Matthew 28). Faith without obedience is fake, and this is true for the *polis*, the city, as much as it is for persons.

There has been no unique word of the Lord to our nation, no covenant for an American future fruitfulness. But there is a word of the Lord to us all no matter what color house we live in. That word relates to the Son of David, Jesus Christ, the King of kings. For the ten thousands David struck down, David’s Son will strike His hundreds-of-thousands. The throne of the Messiah is established forever (1 Kings 2:45). He is the blessed Lord and the Lord of blessings to those who rejoice in His strength.

Christians in the church can expect that officials in the government should honor God and govern to please the Lord Jesus Christ without expecting that the church is the boss of it all. This is one way our worship is distinct from Israel, for whom worship belonged to the nation (a theocracy, where priests ruled in the name of God, which even Israel technically only had up until Saul was anointed king). Psalm 21 is inspired for worshiping God in His political work. None of our presidents or governors are royal heirs in the Davidic Covenant. But why wouldn’t we want our presidents and governors to acknowledge and serve, to pray and praise the one who is the fulfillment of that covenant?

Do we want the blessings of the Lord on our nation? Sure, just as we want it for *all* the nations, including Israel.

Trust in the Lord cannot be legislated into effect, but it will be evident in legislation, as has been true for much of our nation’s short history. Men will not be coerced into salvation, but those who are saved will come to the Lord in the day of trouble and exult in the Lord when He has shown His strength.

He will find out all His enemies. His people trust in Him. We should pray for our leaders, that they would repent from their sin and kiss the Son before the arrows fly at their faces, and that the Lord would bless us, keep us, and make His face to shine upon us.

----------

## Charge

Trust that the Lord will shoot His arrows at the right time and that He will hit His target. You keep praying for help in trouble, and then praising Him for His help. These are the basics, this is the pattern of acceptable worship. The blessed are blessed for and through the good fight (Psalm 21:5-6; 2 Timothy 4:7).

## Benediction:

> Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (Hebrews 12:28–29, ESV)

This is the last paragraph in 2 Corinthians 4, and the last paragraph we’ll consider in this short series on the Heart of TEC. Though it’s the end of the chapter, these are the verses that first drew me into the chapter a dozen years ago. This paragraph is on my emergency text list.

In fact, I turned us to this passage on what turned out to be the last Sunday for our in-person assembling on March 15, 2020, prior to seven weeks of livestream only services. Knowing what we know know, for all the things I might do differently, looking at the glory in these verses is the easiest, no-brainer good choice.

The whole chapter can be seen as a summary of Paul’s ministry, but in particular how in his ministry he did not lose heart. As Tyndale put it, “we are not weried.” These are likewise truths at that are at the heart of TEC, and worth considering especially as we bless the Lord for providing this place for our assembly and as we ask Him to make us fruitful.

This sentence starts the final paragraph of chapter four just as it launched the first paragraph of the chapter.

So we do not lose heart.

He considered himself a weak, clay pot (verse 7), carrying the treasure of the gospel ministry, suffering for and speaking about the truth of the Lord Jesus. He was afflicted, perplexed, persecuted, and struck down (verses 8-9). He was thumped and thrashed around. He was worn out in his work for the Lord. Through all of it he maintained his confidence, We do not lose heart.

He means that his soul was secure. Though threatened, he couldn't be defeated. Though tempted to wander, he wouldn't go AWOL. His daily dying brought grace and life to others. He wasn't going to stop. The plural, we do not lose heart, wraps every ministering pot in this confidence.

In the first paragraph (4:1-6) Paul explained that we don't lose heart because our ministry is driven by the Spirit and because it is a privileged calling. In this paragraph (4:16-18) he will double-underline the promises that keep us on course.

While there are great promises that give us heart, it doesn't always appear that things are okay.

Though our outer self is wasting away, our inner self is being renewed day by day.

Paul concedes, that is, he admits it’s true, that his best life was not now. He says, but (even if) our outer self is wasting away, (and it is). He yields the point as if he were in an argument, that the outer self, the part of us that can be seen, hurts. He's not referring to the "old man" of the flesh, but the "mortal flesh" (verse 11) that bleeds and dies.

We are wasting away, being destroyed, "decaying" (NAS), "perishing" (NKJV). It’s like rusting out. It is the aging, decaying, draining process in view here, a process that never sleeps.

There's no need to deny it. Our confidence doesn't come because we escape attrition and affliction. It is hard. But for the one who has the light of the gospel of the glory of Christ in his heart, the ruin of the outer man isn't the only process at work. Even as the outer man is wasting away (and it is), our inner self is being renewed day by day. The inner man, the soul of a man, is being renewed, and that renewal is as constant as the sunrise, day by day (a particular phrase only used here in the NT). The resurrection of Jesus fuels every believer's inner engine. It is a hidden strengthening in visible suffering.

Even our concession about the reality of afflictions can't cause us to lose heart. And there is more to say, as verses 17-18 explain part of the renewal process.

God operates behind the scenes in ways not everyone sees or knows about. There are principles at work in the universe, principles established by the Creator of the universe, that work the afflictions and hardships into something better. Clay pot pilgrims have three considerations about afflictions.

That is, the essence or the attributes of difficulties.

For this light momentary affliction

"The momentary lightness of affliction" would be another good translation. The primary focus is on the adjective light. We normally feel light when we're not afflicted. We speak about how difficulties weigh on us; they burden us. But Paul claims that they are light. How can he possibly say that?

Afflictions are not slight (insignificant, or inconsiderable), but they are light in comparison to the weight (the heaviness) of glory that is coming. Trouble isn't trivial. It's not a game; it's not recess; it's not semantics. It does bring us to our breaking points. It will feel like we can't take any more. The burden feels like a death sentence (2 Corinthians 1:8-9). The point is that the pilgrim's heavy and hard way is light and easy when put on the balance with the glory we'll receive later.

Not only are they light, our afflictions are also momentary. The best they can do is consume consecutive minutes. But they are confined to moments. And again, by comparison, these are short compared to the eternal weight of glory. No clock or calendar can quantify the infinite duration of our coming experience. Afflictions for the pilgrim are light and momentary.

Afflictions are not useless or vain. They are working hard on our behalf.

this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

Present trouble is preparing for us an inexhaustible future of joy. The infinite and eternal glory is real. We can't see it now, but it exists.

Not only is it real, it is almost unbelievable. It is an exaggeration. Paul says it is beyond all comparison, "far more exceeding" (KJV), a glory that "far outweighs them all" (NIV). The Greek phrase is καθʼ ὑπερβολὴν εἰς ὑπερβολὴν; a superlative use of what gives us our English word hyperbole. It means to take something to an extraordinary degree, to the extreme.

The glory is "according to hyperbole unto hyperbole," one hyperbole heaped on another, meaning that it is exceeding exceedingly glorious in the highest possible degree. "You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude" (Barnes, quoted in Calvin, 213).

How are afflictions preparing glory for us? What are afflictions affecting? They aren't making the glory more glorious. They aren't making things in heaven better. They are making us better able to enjoy the glory.

Our joy-glory buckets are so small, so easily filled. In order to know and enjoy this kind of glory, God is increasing the size of our joy thimbles, by afflictions, into honker buckets for joy. The afflictions are working for us a greater experience of glory.

I imagine that if a thimble had a mouth, a thimble would cry out in pain when put in the furnace to be heated, hammered and shaped into a bigger pot. It is stretching for a kettle to be heated and beaten into a cauldron. But if we would enjoy an exceeding weight of glory forever, the suffering of the present life prepares us.

Comparatively, afflictions are light and momentary. Effectively, afflictions work infinite and eternal joy for us.

How do we know that our inner man is being renewed day by day, especially since we see the outer man being ruined? How do we know that brutal, constant suffering is for our good, and relatively short and painless? How do we not lose heart? By living on unseen things.

as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

This is the money quote. The pilgrim either keeps walking on or collapses depending on his focus. We're not looking on the things that are seen. "Looking" includes more intention than simply seeing what's in the periphery, we pay attention to the unseen.

The things that are seen are the things of this world, both bad and good. Afflictions and comforts, the outer man issues, circumstances and situations, people and problems, a day in the life of a clay pot. Seen things may be sicknesses, bills, broken appliances, recessions, and heat waves. Seen things may also include good things such as health, resources, friendships, and family.

The reason that pilgrim's don't look to or depend on "seen things" is because they consider that the things that are seen are transient ("temporal" NAS, "temporary" NIV). The seen things only last for a time. They are impermanent, here today and then poof.

The pilgrim can't afford to spend his money on that which isn't bread or his labor for that which doesn't satisfy. Losing heart is at stake. His eternal glory is at stake. He must look to something else.

He looks to the things that are unseen. Of course there is irony in "looking for" things that can't be "looked at" but, more importantly, what are these unseen things?

The immediate unseen thing is our soul, and the souls of men. It is the inner man.

The ultimate unseen thing is God Himself. Paul wrote at the end of his testimony, "To the King of ages, immortal, invisible, the only God" (1 Timothy 1:17). The author of Hebrews wrote that "(Moses) left Egypt by faith, not being afraid of the anger of the king, for he endured as seeing him who is invisible" (Hebrews 11:27).

John Bunyan saw God as the primary unseen thing in 2 Corinthians 4:18. In his autobiography, Grace Abounding to the Chief of Sinners, he wrote about his two-step plan to prepare his soul for prison.

Before I came to prison, I saw what was a-coming, and had especially two considerations warm upon my heart; the first was how to be able to endure, should my imprisonment be long and tedious; the second was how to be able to encounter death, should that be here my portion….[T]hat saying in 2 Co. 1:9 was of great use to me, "But we had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead." By this scripture I was made to see, that if I would ever suffer rightly, I must pass a sentence of death upon everything that can properly be called a thing of this life, even to reckon myself, my wife, my children, my health, my enjoyments, and all, as dead to me, and myself as dead to them. . . .

The second was, to live upon God that is invisible; as Paul said in another place, the way not to faint, is to "look not at the things which are seen, but at the things that are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." 2 Co. 4:18. . . .

That was the key to John Bunyan's Christian journey: not to look to the seen, but "to live upon God that is invisible." In other words, Bunyan survived by living on unseen things.

"Live on" is close to "look to"; it expresses the same idea. To "live on" something is to survive solely by consuming a certain thing. Live on coffee and nicotine.

I'd like to add, though, that Paul could have said, "not looking at the seen things, but looking to the unseen God." That's true, but that's not exactly what he wrote. I'm okay with understanding God as part, or even the primary part, of unseen things, but I think we can be more precise. When we live on unseen things, I think Paul is referring to gospel promises.

The the things that are unseen are eternal, God is eternal, but so are the promises He makes to His pilgrims. Every word of God is "living and abiding" and "remains forever" (1 Peter 1:23-25), and the promises in 2 Corinthians 4 alone are enough to live on. The promised weight of glory is eternal, and that promise keeps us going even though we're weary now. He promises that we'll be raised and presented in God's presence, and that promise is as certain as God's Son is alive (4:14). There are some things that must end and some that must never end.

The gospel promises of spiritual sight, life, resurrection, fellowship with Jesus and His Body, and weight of glory are not seen now, but they are eternal. They last. They are without equal and without end. His promises are everlasting, indelible. Pilgrim's will not work, pray, suffer, sojourn, die, and keep heart unless they live on these unseen things.

Bunyan knew the importance of promises. He said,

I tell thee, friend, there are some promises that the Lord hath helped me to lay hold of Jesus Christ through and by, that I would not have out of the Bible for as much gold and silver as can lie between York and London piled up to the stars. (“Sighs from Hell,” in The Works of John Bunyan, vol. 3, 721)

One crucial clarification needs be made. According to 2 Corinthians 4, afflictions are light and momentary for those looking on unseen things. Those who are blinded by the god of this world to the gospel of the glory of Christ, those who remain in spiritual darkness, have "light and momentary afflictions" compared to the eternal weight of guilt and wrath being stored up for them on the day of wrath when God's righteous judgment will be revealed (cf. Romans 2:5). Their outer self is wasting away, and there is no renewal of the inner man. The inner man is rotting and being ruined right alongside the outer man. Your pain is but a taste of more pain unless you follow Christ by faith.

“For in the reprobate, too, the outward man decays, but without anything to compensate for it.” (John Calvin)

But, Christian, are you living on unseen things, or neglecting them, or worse, despising them? Clay pots will look to get out of the rotation unless they're held up by promises.

May the Lord bless TEC to be a people living from faith to faith, from day to day, from extraordinary to extraordinary, from glory to glory.

Is your heart downcast, in heaviness? Even though you haven't seen Him, look to Jesus. Are you weary, a cracked and cracking pot, questioning if you'll be good for another day's use? Look to the hyperbole of His power. Somehow, among all the things fading away, He is equipping you with the luxury package. Don’t lose heart.

[A]ccording to the riches of his glory, may he grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith (Ephesians 3:16–17a, ESV)

# Introduction

This is the last paragraph in 2 Corinthians 4, and the last paragraph we’ll consider in this short series on the Heart of TEC. Though it’s the end of the chapter, these are the verses that first drew me into the chapter a dozen years ago. This paragraph is on my emergency text list.

In fact, I turned us to this passage on what turned out to be the last Sunday for our in-person assembling on March 15, 2020, prior to seven weeks of livestream only services. Knowing what we know know, for all the things I might do differently, looking at the glory in these verses is the easiest, no-brainer good choice.

The whole chapter can be seen as a summary of Paul’s ministry, but in particular how in his ministry he did not lose heart. As Tyndale put it, “we are not weried.” These are likewise truths at that are at the heart of TEC, and worth considering especially as we bless the Lord for providing this place for our assembly and as we ask Him to make us fruitful.


# Ministry Confidence (verse 16a)

This sentence starts the final paragraph of chapter four just as it launched the first paragraph of the chapter.

> So we do not lose heart.

He considered himself a weak, clay pot (verse 7), carrying the treasure of the gospel ministry, suffering for and speaking about the truth of the Lord Jesus. He was afflicted, perplexed, persecuted, and struck down (verses 8-9). He was thumped and thrashed around. He was worn out in his work for the Lord. Through all of it he maintained his confidence, **We do not lose heart**.

He means that his soul was secure. Though threatened, he couldn't be defeated. Though tempted to wander, he wouldn't go AWOL. His daily dying brought grace and life to others. He wasn't going to stop. The plural, ***we* do not lose heart**, wraps every ministering pot in this confidence.

In the first paragraph (4:1-6) Paul explained that we don't lose heart because our ministry is driven by the Spirit and because it is a privileged calling. In this paragraph (4:16-18) he will double-underline the promises that keep us on course.


# Ministry Concession (16b)

While there are great promises that give us heart, it doesn't always appear that things are okay.

> Though our outer self is wasting away, our inner self is being renewed day by day.

Paul concedes, that is, he admits it’s true, that his best life was not now. He says, **but (even if) our outer self is wasting away, (and it is)**. He yields the point as if he were in an argument, that the **outer self**, the part of us that can be seen, hurts. He's not referring to the "old man" of the flesh, but the "mortal flesh" (verse 11) that bleeds and dies.

We are **wasting away**, being destroyed, "decaying" (NAS), "perishing" (NKJV). It’s like rusting out. It is the aging, decaying, draining process in view here, a process that never sleeps.

There's no need to deny it. Our confidence doesn't come because we escape attrition and affliction. It *is* hard. But for the one who has the light of the gospel of the glory of Christ in his heart, the ruin of the outer man isn't the only process at work. Even as the outer man is wasting away (and it is), **our inner self is being renewed day by day**. The **inner man**, the soul of a man, is being **renewed**, and that renewal is as constant as the sunrise, **day by day** (a particular phrase only used here in the NT). The resurrection of Jesus fuels every believer's inner engine. It is a hidden strengthening in visible suffering.

Even our concession about the reality of afflictions can't cause us to lose heart. And there is more to say, as verses 17-18 explain part of the renewal process.


# Ministry Considerations (verses 17-18)

God operates behind the scenes in ways not everyone sees or knows about. There are principles at work in the universe, principles established by the Creator of the universe, that work the afflictions and hardships into something better. Clay pot pilgrims have three considerations about afflictions.

## First, consider the NATURE of affliction. (17a)

That is, the essence or the attributes of difficulties.

> For this light momentary affliction

"The momentary lightness of affliction" would be another good translation. The primary focus is on the adjective **light**. We normally feel light when we're *not* afflicted. We speak about how difficulties weigh on us; they burden us. But Paul claims that they are **light**. How can he possibly say that?

Afflictions are not slight (insignificant, or inconsiderable), but they are light *in comparison* to the **weight** (the heaviness) **of glory** that is coming. Trouble isn't trivial. It's not a game; it's not recess; it's not semantics. It does bring us to our breaking points. It will feel like we can't take any more. The burden feels like a death sentence (2 Corinthians 1:8-9). The point is that the pilgrim's heavy and hard way is light and easy when put on the balance with the glory we'll receive later.

Not only are they light, our afflictions are also **momentary**. The best they can do is consume consecutive minutes. But they are confined to moments. And again, by comparison, these are short compared to the **eternal** weight of glory. No clock or calendar can quantify the infinite duration of our coming experience. Afflictions for the pilgrim are light and momentary.

## Second, consider the EFFECT of affliction. (17b)

Afflictions are not useless or vain. They are working hard on our behalf.

> this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

Present trouble is preparing for us an inexhaustible future of joy. The infinite and eternal **glory** is real. We can't see it now, but it exists.

Not only is it real, it is almost unbelievable. It is an exaggeration. Paul says it is **beyond all comparison**, "far more exceeding" (KJV), a glory that "far outweighs them all" (NIV). The Greek phrase is καθʼ ὑπερβολὴν εἰς ὑπερβολὴν; a superlative use of what gives us our English word *hyperbole*. It means to take something to an extraordinary degree, to the extreme.

The glory is "according to hyperbole unto hyperbole," one hyperbole heaped on another, meaning that it is exceeding exceedingly glorious in the highest possible degree. "You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude" (Barnes, quoted in Calvin, 213).

How are afflictions **preparing** glory for us? What are afflictions affecting? They aren't making the glory more glorious. They aren't making things in heaven better. They are making us better able to enjoy the glory.

Our joy-glory buckets are so small, so easily filled. In order to know and enjoy this kind of glory, God is increasing the size of our joy thimbles, by afflictions, into honker buckets for joy. The afflictions are working for us a greater experience of glory.

I imagine that if a thimble had a mouth, a thimble would cry out in pain when put in the furnace to be heated, hammered and shaped into a bigger pot. It is stretching for a kettle to be heated and beaten into a cauldron. But if we would enjoy an exceeding weight of glory forever, the suffering of the present life prepares us.

Comparatively, afflictions are light and momentary. Effectively, afflictions work infinite and eternal joy for us.

## Third, consider the FOCUS of affliction. (18)

How do we know that our inner man is being renewed day by day, especially since we see the outer man being ruined? How do we know that brutal, constant suffering is for our good, and relatively short and painless? How do we not lose heart? By *living on unseen things*.

> as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

This is the money quote. The pilgrim either keeps walking on or collapses depending on his focus. We're not looking on **the things that are seen**. "Looking" includes more intention than simply seeing what's in the periphery, we pay attention to the unseen.

The **things that are seen** are the things of this world, both bad and good. Afflictions and comforts, the outer man issues, circumstances and situations, people and problems, a day in the life of a clay pot. Seen things may be sicknesses, bills, broken appliances, recessions, and heat waves. Seen things may also include good things such as health, resources, friendships, and family.

The reason that pilgrim's don't look to or depend on "seen things" is because they consider that **the things that are seen are transient** ("temporal" NAS, "temporary" NIV). The seen things only last for a time. They are impermanent, here today and then poof.

The pilgrim can't afford to spend his money on that which isn't bread or his labor for that which doesn't satisfy. Losing heart is at stake. His eternal glory is at stake. He must look to something else.

He looks **to the things that are unseen**. Of course there is irony in "looking for" things that can't be "looked at" but, more importantly, what are these unseen things?

The immediate unseen thing is our *soul*, and the souls of men. It is the inner man.

The ultimate unseen thing is *God Himself*. Paul wrote at the end of his testimony, "To the King of ages, immortal, invisible, the only God" (1 Timothy 1:17). The author of Hebrews wrote that "(Moses) left Egypt by faith, not being afraid of the anger of the king, for he endured as seeing him who is invisible" (Hebrews 11:27).

John Bunyan saw God as the primary unseen thing in 2 Corinthians 4:18. In his autobiography, _Grace Abounding to the Chief of Sinners_, he wrote about his two-step plan to prepare his soul for prison.

> Before I came to prison, I saw what was a-coming, and had especially two considerations warm upon my heart; the first was how to be able to endure, should my imprisonment be long and tedious; the second was how to be able to encounter death, should that be here my portion….[T]hat saying in 2 Co. 1:9 was of great use to me, "But we had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead." By this scripture I was made to see, that *if I would ever suffer rightly, I must pass a sentence of death upon everything that can properly be called a thing of this life*, even to reckon myself, my wife, my children, my health, my enjoyments, and all, as dead to me, and myself as dead to them. . . .

> The second was, *to live upon God that is invisible*; as Paul said in another place, the way not to faint, is to "look not at the things which are seen, but at the things that are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." 2 Co. 4:18. . . .

That was the key to John Bunyan's Christian journey: not to look to the seen, but "to live upon God that is invisible." In other words, Bunyan survived by *living on unseen things*.

"Live on" is close to "look to"; it expresses the same idea. To "live on" something is to survive solely by consuming a certain thing. Live on coffee and nicotine.

I'd like to add, though, that Paul could have said, "not looking at the seen things, but looking to the unseen God." That's true, but that's not exactly what he wrote. I'm okay with understanding God as part, or even the primary part, of unseen **things**, but I think we can be more precise. When we live on unseen things, I think Paul is referring to *gospel promises*.

The **the things that are unseen are eternal**, God is eternal, but so are the promises He makes to His pilgrims. Every word of God is "living and abiding" and "remains forever" (1 Peter 1:23-25), and the promises in 2 Corinthians 4 alone are enough to live on. The promised weight of glory is eternal, and that promise keeps us going even though we're weary now. He promises that we'll be raised and presented in God's presence, and that promise is as certain as God's Son is alive (4:14). There are some things that must end and some that must never end.

The gospel promises of spiritual sight, life, resurrection, fellowship with Jesus and His Body, and weight of glory are not seen now, but they are eternal. They last. They are without equal and without end. His promises are everlasting, indelible. Pilgrim's will not work, pray, suffer, sojourn, die, and *keep heart* unless they live on these unseen things.

Bunyan knew the importance of promises. He said,

> I tell thee, friend, there are some promises that the Lord hath helped me to lay hold of Jesus Christ through and by, that I would not have out of the Bible for as much gold and silver as can lie between York and London piled up to the stars. (“Sighs from Hell,” in _The Works of John Bunyan_, vol. 3, 721)


# Conclusion

One crucial clarification needs be made. According to 2 Corinthians 4, afflictions are light and momentary *for those looking on unseen things*. Those who are blinded by the god of this world to the gospel of the glory of Christ, those who remain in spiritual darkness, have "light and momentary afflictions" compared to the *eternal weight of guilt and wrath* being stored up for them on the day of wrath when God's righteous judgment will be revealed (cf. Romans 2:5). Their outer self is wasting away, and there is no renewal of the inner man. The inner man is rotting and being ruined right alongside the outer man. Your pain is but a taste of more pain unless you follow Christ by faith.

> “For in the reprobate, too, the *outward man* decays, but without anything to compensate for it.” (John Calvin)

But, Christian, are you living on unseen things, or neglecting them, or worse, despising them? Clay pots will look to get out of the rotation unless they're held up by promises.

May the Lord bless TEC to be a people living from faith to faith, from day to day, from extraordinary to extraordinary, from glory to glory.

----------

## Charge

Is your heart downcast, in heaviness? Even though you haven't seen Him, look to Jesus. Are you weary, a cracked and cracking pot, questioning if you'll be good for another day's use? Look to the hyperbole of His power. Somehow, among all the things fading away, He is equipping you with the luxury package. Don’t lose heart.

## Benediction:

> [A]ccording to the riches of his glory, may he grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith (Ephesians 3:16–17a, ESV)

It has always been the case that God's people have opportunities to bring Him praise especially in times of affliction. When His people are beaten up and used up, and yet continue to look up and speak up, God's worth is lifted up above all else.

We saw last Lord’s Day that we have the "treasure (of gospel ministry) in jars of clay" (4:7), that the process will wear us out in weakness till death do we break. Self-strong, sophisticated, successful pots need not apply, because there must be no question at the end of the day that the surpassing power "belongs to God, not us" (4:7). In God's economy, useful pots are those being brought constantly to the breaking point; the dying bring blessing to others (4:8-12).

In verses 13-15 we see Paul's (and by application our) Ministry Approach (verses 13-14) and Ministry Ambitions (verse 15). The point of this paragraph is that the afflictions of pot ministry manifest grace and magnify God. This is another truth at the heart of TEC.

Death is at work in us (verse 12), and there are three elements of our approach that come out of that principle: the historical, verbal, and eschatological elements.

First, we endure ministry afflictions because we stand in a long line of God's persecuted yet persevering people.

Having the same spirit of faith according to what has been written,

This is the fourth consecutive paragraph that begins with something we "have." 3:12--"having such a hope." 4:1--"having this ministry." 4:7--"we have this treasure." Now Paul says, "having the same spirit" (verse 13).

This “having” (participial) phrase is the basis for why we speak (the main verb). It builds the stage for our boldness.

Having the same spirit doesn't mean that we have the same Holy Spirit, though it's safe to assume the involvement of the third Person of the Trinity. But here, spirit refers to our stance, attitude, or disposition. Our approach is no different than those who have gone before us and endured great troubles for God, who nevertheless did not lose heart.

According to what has been written, meaning the authoritative Scripture that is on record, is Paul's reference to Psalm 116. Psalm 116 was a hymn of personal thanksgiving for God's care in times of dire need. In particular, the writer was threatened by death, tears, and stumbling (verse 8). But he wasn't overcome by those things, they did not cause him to lose heart.

Paul quotes the LXX version of Psalm 116:10, but the point is basically the same. Even when in trouble, belief comes out through the mouth. What we say reveals what is in the heart, and trials draw out our heart like boiling water draws out the flavor from a tea bag.

We stand in a long line of God's afflicted people. If some of the prophets and apostles were killed and persecuted (see Luke 11:49), we're likely to experience similar treatment. Even more, if they call the Master of the house Beelzebub, won't they treat the servants even worse (see Matthew 10:25)?

But we take courage because God is faithful to keep and to use the afflicted. We are here because of God's work through those that have gone before us; we stand on their bruised shoulders and we stand in the same confidence in God that they did.

Second, we speak in the midst of ministry afflictions because our faith compels us.

we also believe, and so we also speak, (verse 13b)

God's afflicted, like the author of Psalm 116, believed. Afflictions pressurize faith that must find release. We are believing, therefore we are also speaking.

This speaking is any kind of verbal communication about the truth (verse 2), the gospel (verse 3), the glory of Christ (verse 4), Jesus Christ as Lord (verse 5), the glory of God in the face of Jesus (verse 6). It is gospel speaking, but cannot confined to formal sermons or formal gospel presentations. It's what comes out of our mouths when we're squeezed, confused, criticized, and used up.

Thus far in 2 Corinthians 4, the stress has been on a ministry life, not simply a message. Last time we talked about it in terms of incarnational, embodied ministry. As the Son took on flesh and dwelt among us, so God puts His pots among people.

But typically servants aren't criticized for serving. Slaves aren't beaten for making sacrifices. So what is it that kept getting Paul into trouble? His mouth. He kept speaking about the offensive cross, the gospel of Christ. At the same time, his afflictions were his podium.

If you're dying and not speaking about why you're dying, you're missing an opportunity for shining the light of the gospel. If you're only speaking and not dying, your speaking may be more grating than grace-giving.

Third, we endure ministry afflictions because we will stand before God with Jesus.

knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. (verse 14)

We believe and we speak, knowing that He who raised the Lord Jesus. The knowing started when God caused the light of the gospel to shine in our hearts, and the knowing continues as we mature in the gospel. In verse 14, knowing activates our speaking with fact and with future. God, the One who raised the Lord Jesus, this resurrecting God, is our God. God raises dead men.

Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves, but on God who raises the dead. (2 Corinthians 1:9)

That same God will raise us also with Jesus, using His earthly name to emphasize His humanity. It isn't “in Jesus," though elsewhere Paul makes that theological claim. Here we're raised "with him," we are associated with Him.

He "will raise us also with Jesus and will present us with you" (NASB). This picture of being presented is all throughout the New Testament. Depending on the context, either God (as here) or ministers (like Paul in Colossians 1:28) are doing the presenting.

In the future, all of us in Christ will be raised with Christ and presented together before God. This keeps us speaking, and speaking boldly, and dying because we're with Him.

In verse 15, Paul unfolds the goals, not only of the paragraph, but in some ways, the ministry goals of the entire chapter. There are three ambitions, three goals of this serving, sacrificing, and speaking ministry. It is the strongest 3G network on the planet.

The first goal is that grace would abound.

For it is all for your sake, so that as grace extends (verse 15a)

He has twice stated in chapter four that he was a servant. All ministers are servants; that is what “minister” means. He explicitly stated in verse five that he proclaimed “Jesus Christ as Lord with ourselves as your servants for Jesus’ sake.” He worked to bring life to others by his dying (verse 12). And now he summarizes: it is all for your sake.

What is the all that is for their sake? The all that is for them are all of the afflictions and difficulties he endured in the previous paragraph. All of his being afflicted, all of his being perplexed, all of his being persecuted, all of his being struck down, all of his dying. His life was spent for others. He endured every trouble that others might receive the benefit.

Paul said as much in 2 Timothy 2:10.

I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.

It was in his endurance that grace was abounding. The purpose clause that finishes verse 15 does not change the subject: all things are for you so that as grace abounds. In other words, grace was abounding as he was being beat up. He was spreading grace all over the place through his dying. When his pot banged around, grace sloshed out of his pot onto those who were around.

The ESV translates, so that as grace extends. That's fine. There is a numerical element. But I think the numerical element comes more so from the more and more people. I think a better understanding of what grace is doing is abounding. The point is less numerical or geographical, the point is excess. The point is a filling up and overflowing; an increase beyond what is necessary; an abounding of grace.

Grace abounds on those for whom we give our lives.

As we give our lives and as grace abounds, so does gratitude.

as grace extends to more and more people it may increase thanksgiving

There is a play on words here as well, abounding grace (χάρις) brings abounding gratitude (εὐχαριστίαν), from the same Greek root. The thanksgiving of the many is growing.

If gratitude does not grow around our pots, our pots probably are not filled with the gospel of grace. If the ground around us is dry, it may be because the pot is empty. Even worse, if what spills out burns the ground and we see the scorched earth look on the faces of those near us, something is really wrong.

We want thanksgiving to go viral. It isn't just information that spreads, it is gratitude. If we want to see thanksgiving go viral, we've got to be willing to be used up and endure all things.

The first two goals are personal, we might categorize them as horizontal ambitions. We serve people, we want more and more people to give more and more thanks. That said, abounding gratitude is not the end of ends. The ultimate goal is God's honor.

to the glory of God.

The final end is doxological, that is, God being honored as He deserves. Where does it start? Note the sequence:

Sloshing grace to spreading gratitude to spiraling glory.

How can we maximize thanksgiving to the glory of God among the many, to the more and more, in our families, in our ministries, and in our local body?

You are not sources of grace, but you most certainly are conduits of it. Open up the spigot, tip over the pot, let grace slosh all over. That sort of spill requires no clean up.

Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (Jude 1:24–25, ESV)

# Introduction

It has always been the case that God's people have opportunities to bring Him praise especially in times of affliction. When His people are beaten up and used up, and yet continue to look up and speak up, God's worth is lifted up above all else.

We saw last Lord’s Day that we have the "treasure (of gospel ministry) in jars of clay" (4:7), that the process will wear us out in weakness till death do we break. Self-strong, sophisticated, successful pots need not apply, because there must be no question at the end of the day that the surpassing power "belongs to God, not us" (4:7). In God's economy, useful pots are those being brought constantly to the breaking point; the dying bring blessing to others (4:8-12).

In verses 13-15 we see Paul's (and by application our) Ministry Approach (verses 13-14) and Ministry Ambitions (verse 15). The point of this paragraph is that the afflictions of pot ministry manifest grace and magnify God. This is another truth at the heart of TEC.


# Ministry Approach

Death is at work in us (verse 12), and there are three elements of our approach that come out of that principle: the historical, verbal, and eschatological elements.

## The Historical Element (13a)

First, we endure ministry afflictions because we stand in a long line of God's persecuted yet persevering people.

> Having the same spirit of faith according to what has been written,
> "I believed, and so I spoke," (verse 13a)

This is the fourth consecutive paragraph that begins with something we "have." 3:12--"having such a hope." 4:1--"having this ministry." 4:7--"we have this treasure." Now Paul says, "having the same spirit" (verse 13).

This “having” (participial) phrase is the basis for why we speak (the main verb). It builds the stage for our boldness.

**Having the same spirit** doesn't mean that we have the same Holy Spirit, though it's safe to assume the involvement of the third Person of the Trinity. But here, **spirit** refers to our stance, attitude, or disposition. Our approach is no different than those who have gone before us and endured great troubles for God, who nevertheless did not lose heart.

**According to what has been written**, meaning the authoritative Scripture that is on record, is Paul's reference to Psalm 116. Psalm 116 was a hymn of personal thanksgiving for God's care in times of dire need. In particular, the writer was threatened by death, tears, and stumbling (verse 8). But he wasn't overcome by those things, they did not cause him to lose heart.

Paul quotes the LXX version of Psalm 116:10, but the point is basically the same. Even when in trouble, belief comes out through the mouth. What we say reveals what is in the heart, and trials draw out our heart like boiling water draws out the flavor from a tea bag.

We stand in a long line of God's afflicted people. If some of the prophets and apostles were killed and persecuted (see Luke 11:49), we're likely to experience similar treatment. Even more, if they call the Master of the house Beelzebub, won't they treat the servants even worse (see Matthew 10:25)?

But we take courage because God is faithful to keep and to use the afflicted. We are here because of God's work through those that have gone before us; we stand on their bruised shoulders and we stand in the same confidence in God that they did.

## The Verbal Element (13b)

Second, we speak in the midst of ministry afflictions because our faith compels us.

> we also believe, and so we also speak, (verse 13b)

God's afflicted, like the author of Psalm 116, believed. Afflictions pressurize faith that must find release. **We are believing, therefore we are also speaking.**

This **speaking** is *any* kind of verbal communication about the truth (verse 2), the gospel (verse 3), the glory of Christ (verse 4), Jesus Christ as Lord (verse 5), the glory of God in the face of Jesus (verse 6). It is gospel speaking, but cannot confined to formal sermons or formal gospel presentations. It's what comes out of our mouths when we're squeezed, confused, criticized, and used up.

Thus far in 2 Corinthians 4, the stress has been on a ministry *life*, not simply a message. Last time we talked about it in terms of *incarnational*, embodied ministry. As the Son took on flesh and dwelt among us, so God puts His pots among people.

But typically servants aren't criticized for serving. Slaves aren't beaten for making sacrifices. So what is it that kept getting Paul into trouble? His mouth. He kept speaking about the offensive cross, the gospel of Christ. At the same time, his afflictions were his podium.

If you're dying and not speaking about why you're dying, you're missing an opportunity for shining the light of the gospel. If you're only speaking and not dying, your speaking may be more grating than grace-giving.

## The Eschatological Element (verse 14)

Third, we endure ministry afflictions because we will stand before God with Jesus.

> knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. (verse 14)

We believe and we speak, **knowing that He who raised the Lord Jesus**. The knowing started when God caused the light of the gospel to shine in our hearts, and the knowing continues as we mature in the gospel. In verse 14, knowing activates our speaking with fact and with future. God, **the One who raised the Lord Jesus**, this resurrecting God, is our God. God raises dead men.

> Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves, but on God who raises the dead. (2 Corinthians 1:9)

That same God **will raise us also with Jesus**, using His earthly name to emphasize His humanity. It isn't “*in* Jesus," though elsewhere Paul makes that theological claim. Here we're raised "*with* him," we are associated with Him.

He "will raise us also with Jesus and will present us with you" (NASB). This picture of being presented is all throughout the New Testament. Depending on the context, either God (as here) or ministers (like Paul in Colossians 1:28) are doing the presenting.

In the future, all of us in Christ will be raised with Christ and presented together before God. This keeps us speaking, and speaking boldly, and dying because we're with Him.


# Ministry Ambitions

In verse 15, Paul unfolds the goals, not only of the paragraph, but in some ways, the ministry goals of the entire chapter. There are three ambitions, three goals of this serving, sacrificing, and speaking ministry. It is the strongest 3G network on the planet.

## Abounding Grace (verse 15a)

The first goal is that grace would abound.

> For it is all for your sake, so that as grace extends (verse 15a)

He has twice stated in chapter four that he was a servant. All ministers are servants; that is what “minister” means. He explicitly stated in verse five that he proclaimed “Jesus Christ as Lord *with ourselves as your servants* for Jesus’ sake.” He worked to bring life to others by his dying (verse 12). And now he summarizes: **it is all for your sake**.

*What* is the **all** that is for their sake? The **all** that is for them are all of the afflictions and difficulties he endured in the previous paragraph. All of his being afflicted, all of his being perplexed, all of his being persecuted, all of his being struck down, all of his dying. His life was spent for others. He endured every trouble that others might receive the benefit.

Paul said as much in 2 Timothy 2:10.

> I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.

It was in his endurance that grace was abounding. The purpose clause that finishes verse 15 does not change the subject: all things are for you so that as grace abounds. In other words, grace was abounding as he was being beat up. He was spreading grace all over the place through his dying. When his pot banged around, *grace sloshed out of his pot onto those who were around*.

The ESV translates, **so that as grace *extends***. That's fine. There is a numerical element. But I think the numerical element comes more so from the **more and more people**. I think a better understanding of what grace is doing is abounding. The point is less numerical or geographical, the point is excess. The point is a filling up and overflowing; an increase beyond what is necessary; an abounding of grace.

Grace abounds on those for whom we give our lives.

## Abounding Gratitude (verse 15b)

As we give our lives and as grace abounds, so does gratitude.

> as grace extends to more and more people it may increase thanksgiving

There is a play on words here as well, abounding **grace** (χάρις) brings abounding **gratitude** (εὐχαριστίαν), from the same Greek root. The **thanksgiving of the many** is growing.

If gratitude does not grow around our pots, our pots probably are not filled with the gospel of grace. If the ground around us is dry, it may be because the pot is empty. Even worse, if what spills out burns the ground and we see the scorched earth look on the faces of those near us, something is really wrong.

We want thanksgiving to go viral. It isn't just information that spreads, it is gratitude. If we want to see thanksgiving go viral, we've got to be willing to be used up and endure all things.

## Abounding Glory (verse 15c)

The first two goals are personal, we might categorize them as horizontal ambitions. We serve people, we want more and more people to give more and more thanks. That said, abounding gratitude is *not* the end of ends. The *ultimate* goal is God's honor.

> to the glory of God.

The final end is doxological, that is, God being honored as He deserves. Where does it start? Note the sequence:

1. abounding *afflictions* lead to
2. abounding *grace*, that leads to
3. abounding *thanksgiving*, that leads to
4. abounding *glory*

Sloshing grace to spreading gratitude to spiraling glory.


# Conclusion

How can we maximize thanksgiving to the glory of God among the many, to the more and more, in our families, in our ministries, and in our local body?

1. **Thick gratitude**. We must be examples of abounding thankfulness. We must not be examples not of pettiness, bitterness, or reluctance and think that we will spread thanksgiving. Our gratitude must be thick like the lava flowing from an exploded eucharistic volcano that wipes out every criticism and negative attitude and petty squabble in its way. We want a gooey gratitude, impossible to clean off of someone else. If our gratitude is runny and thin, it will slip away. We won't spread gratitude by being better criticizers of their critical spirits that we'll stop them from criticizing. May grace define our culture as one of chunky gratitude.
2. **Stiff faith**. We must actually believe what we say, and believe so much that we can't shut up about it. Too many professions are limp and flop around in the breeze. They won't stand us up or anchor us down. Speaking comes from believing. May grace stimulate our faith, to live and speak from faith to faith.
3. **Relentless anticipation**. As we are poured out, banged up, beat around pots, sloshing grace over every side, the only way we'll keep going is *as we look to our resurrection*. May grace remind us that in Christ dying and death is never vain and not the end.

----------

## Charge

You are *not* sources of grace, but you most certainly are conduits of it. Open up the spigot, tip over the pot, let grace slosh all over. That sort of spill requires no clean up.

## Benediction:

> Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (Jude 1:24–25, ESV)

When we’re talking about the heart of TEC, that’s drawn from 2 Corinthians 4:1 and 4:16 where Paul says, “we do not lose heart.” The opposite of losing heart is having heart. These are paragraphs that explain the heart.

The heart is related to glory. Beholding the glory of the Lord we come to share in His glory (3:18). His glory keeps us going (4:4, 6), thanksgiving for grace spreads His glory (4:15), and our end is an eternal weight of glory (4:16). The context is glory, the truth is about glory, we are in a process of glorification. What requires attention is that all this glory this doesn’t feel glorious at all. This paragraph, verses 7-12, doesn’t use the word glory, but it’s all over it.

In this paragraph, we'll learn about clay pot ministry by considering Ministry Reality (verses 7-10), Ministry Rationale (verse 11), and Ministry Result (verse 12).

Verses 7-10 form one sentence (in Greek), with one primary verb, making one main statement, followed by three subordinate phrases that flesh out the reality. The main statement is:

But we have this treasure in jars of clay

Things were exciting coming out of the last paragraph, specifically in verses 5 and 6: God shines light in hearts. God gives men knowledge of His glory. God brings men into direct fellowship with Himself in the person of Jesus. We proclaim Jesus and God makes that effective. That's why we don't lose heart.

We should be excited about that; we want to ride that crescendo to the top. But, the glorious work of a slave-herald does not make the slave-herald glorious.

Paul brings us back to earth in verse 7 with a clank. But we have this treasure in jars of clay.

What is the treasure? One option is that the treasure is the gospel message (verse 3), the new-covenant news. Another option is that the treasure is the light of the gospel (verse 4), the light of the knowledge (verse 6), emphasizing the effect of the message. But I don't think either of those options are sufficient. I think the treasure is the gospel ministry; the treasure is the work of getting out the message that has the effect of light-giving.

The rest of the paragraph, verses 7-12, emphasize not only a certain message, but a certain kind of life that bears the message. The treasure is not less than the gospel, but neither is it the gospel in proposition alone; it’s the good news embodied.

Still, the persons themselves are not precious. We are jars of clay (ESV), "earthen vessels" (KJV, NASB), pots made of baked dirt.

Clay pots were simple, common, inexpensive, and easily replaceable. They were made of baked earth, so it didn't really matter how they were treated or if they got dinged up or even if they broke; you'd get another one. Clay pots might hold significant and important and unique things, but they were insignificant, unimportant, and normal.

The reality is that we are meant to be used, not meant to be admired.

Compared to the treasure, clay pots are cheap. Compared to God's power, clay pots are weak. That's good. God puts His treasure in unworthy pots for a reason.

to show that the surpassing power belongs to God and not to us.

In God's economy, a pot's weakness is an asset, not a liability.

It's not just "power" at work, it's surpassing power (ESV), "the surpassing greatness of power" (NAS), the "excellence of power" (NJKV), the "all-surpassing power" (NIV). No other power is comparable to His extraordinary, superlative power. Causing light to shine in darkness, creating light, is some kind of power indeed.

If we elevate pots, if we depend on pots, if we think ministry is about proper pot placement, or about pot maintenance or pot polishing, we are working against God's purpose for ministry.

What does it look like for a clay pot to carry the treasure of gospel ministry? Verses 8-9 show the process. The gospel ministry is more than directing someone down the Roman's Road, it's more than preaching sermons about Jesus from behind a pulpit. It is people, living among people, and suffering in gospel ways, filling up their own “catalog of hardships” (Harris).

We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; (verses 8–9)

Though every major English translation treats these as independent phrases, they are all participles (in Greek), indicating that they are dependent, and each one hangs on the primary verb "have" in verse 7. There are four pairs of "but not"s that reveal the severity of ongoing life for clay pot ministry.

Many commentators refer to these pairs as contrasts. They are not. Some see them as paradoxes. They are not. Verse 10 presents a gospel paradox, but we'll treat that separately. Rather, verses 8-9 are breaking points. Clay pot ministry involves the pot of being used, abused, beaten, battered, and almost but not broken.

First, pots are pressed but not crushed. Paul says, ** [being] afflicted in every way, but not [being] crushed**. Being "afflicted" means being pressured or squeezed. Things start weighing on us. What things? "All things" or "in all ways." There doesn't seem to be a limitation on the nature of pressing things. However, we are not [being] crushed. It's a play on words, but not a contrast. A contrast would be: we are pressed but we make progress. Instead, we're brought right up to the point where any more pressure would crush us. We've been checked, but not yet at check mate.

Second, pots are confused but not clueless. Paul says, we are ** [being] perplexed, but not [being] driven to despair**. Being "perplexed" means being confused, at a loss. We don't know what to do or how to fix it. We're uncertain. But we're not totally at a loss, "not despairing." We're not paralyzed by our confusion.

Third, pots are attacked but not abandoned. Paul says, we are [being] persecuted but not [being] forsaken. Being "persecuted" means being pursued, hunted, chased. We're on the run, but not deserted or being forsaken. God doesn't leave us when enemies come after us, whether with fists or false accusations, no matter what it feels like.

Fourth, pots are down but not out. Paul says we are [being] struck down, but not [being] destroyed. There could be physical elements to being knocked down, thrown down; Paul endured beatings and stonings. But the breaking point isn't death, it's ruin or loss. We are on the mat, the 10 count has started, but we get up to finish the round.

Each of these four "but not"s are normal pot ministry. Two observations before moving on.

First, if you're trying to protect the pot, the pot probably isn't doing much good. Being pressured, perplexed, persecuted, and pushed down are normal wear and tear for pots. If you never feel weighed down, if you think you've got it figured out, if everyone's your friend, if you never hit the floor, you're probably stuck on the shelf. Pots get used. They get banged around. They get dings. They get chipped. They get left out overnight. Ministry pots aren't saved for special occasions; these pots are for every day use.

Second, pot ministry is primarily about being used up and worn out, not about being broken. For example, you can empty a pot that's full of expensive oil in (at least) two ways: pour out the oil or smash the pot. There is something spectacular about smashing it; it can be quite a show with shards flying through the air.

God does break some of His pots in spectacular ways, but most of his pots are just worn out through daily use. It would actually be easier to be broken, or at least it would be quicker. But there is a divinely designed process of patiently pouring out, filling up, and pouring out again.

Verse 10 includes another dependent participle that sheds light on clay pot ministry, but I've separated it because it doesn't follow the "but not" pairs and it includes a number of modifiers. In a way it summarizes verses 8-9.

always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.

The process described in verses 8-9 amounts to a life of dying. Dying is a shorthand reference to suffering.

It's a paradox because it seems self-contradictory that carrying the dying of Jesus reveals the life of Jesus. This paradox dominates the rest of the paragraph, so we can't skip it.

Note the instrument is the body, referenced twice. Our bodies carry the dying of Jesus, our bodies reveal the life of Jesus. That's part of why I think the treasure is ministry, not merely a message. We rightly define and describe the gospel (Jesus died for sin and rose again), but clay pot ministry also demonstrates the gospel in real life.

I keep saying "dying" instead of "death" of Jesus because the word in verse 10 emphasizes the process, not the event. Our carrying is ongoing, it’s happening always (verse 10 and again in verse 11) not just at an end.

The paradox is that when clay pots are in the rotation so much that their usefulness is being used up, then they are most useful. The dying and the life bringing are happening at the same time.

When we die to our schedule (think: the good Samaritan), to our comfort, to our budget, to our convenience, to our privacy, then we'll see life grow around us. When we are carrying about the death of Jesus in our bodies, we are at that time showing the life of Jesus in our bodies. No dying for Jesus is wasted. That's the reality of clay pot ministry.

As if Paul anticipated that we might question the logic of weakness showing power, and of dying showing life, he provides an explanation in verse 11, For (γὰρ).

For we who live are always being given over to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh.

We who live includes all those who are spiritually alive, and so it refers to all believers.

The living ones are always being given over, or, "delivered over" to death. "Given over" is an official term, as when a criminal is sentenced and handed over to the court for punishment or imprisonment. We’ve been sentenced to dying.

Two incentives. First, for Jesus' sake (διὰ Ἰησοῦν). This is the same phrase as in verse 5. We're slaves for Jesus’s sake. Now, we are being given over to death for Jesus' sake.

Second, mortal, weak, dispensable flesh shows off the life of Jesus. The second half of verse 11 basically repeats the last part of verse 10, substituting "flesh" for "body" and adding mortal or merely human. Paul says essentially nothing new in verse 11 than he said in verse 10. The repetition of thought underlines the importance of the principle.

Paul summarizes the point of clay pot ministry.

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

So (ὥστε) is bringing the point of the paragraph to the surface for one last look-see. The result of personal, painful, patient ministry is that death is at work working life. This is the actual outcome, this is what occurred, not what he hoped for. Death is at work in us, but life [is at work] in you. "Death" condenses all of the suffering, the life of difficulty, being exhausted, overwhelmed, hurting, almost lost. That brings life when done for Jesus’ sake. And "life" is more than breath, life is blessing.

Again, it isn't our death, it is our dying. Death is at work, death is working. As we're emptied out, others are filled up. There is no sarcasm on Paul's part, only celebration. The result of dying is life giving. That is motivation.

A few final thoughts.

Difficulties in ministry are not necessarily barriers to ministry. Most of the time, ministry difficulties are occasions for ministry breakthroughs. The difference between a wall and a foundation is the angle. Obstacles become platforms with God's surpassing power.

Also, a life of dying for sake of giving life is as much or more a practice as it is a profession. Embody the gospel, but because it atones for anyone’s sin, but because you’re to be like Christ. That is your glory.

Also, for believers, a difficult life is not a destroyed life. For unbelievers, a difficult life is difficult and the beginnings of destruction. Without Christ you are at the edge and you have no safety harness. Suffering leads to ministry for those who serve Christ; suffering is only misery for those who serve themselves.

Finally, be content to be worn out in His service. You may be spectacularly broken at some point, but probably not. Most of us will fall apart over a long, drawn out life of use rather than be smashed in a moment. Our testimonies will probably have more tears and sweat than prison and swords. The accumulation of aches and pains will get us before assassination attempts. Ours will be a death of a thousand little heart attacks instead of being burned at the stake. But the principle is no less effectual: when death is at work in us, life is also at work. When that happens, there's no explanation except for God's surpassing power.

That will result in grace extending, thanks increasing, and glory shining (verse 15).

Later in 2 Corinthians Paul pleaded with the Lord to fix his pot, and the Lord said, "My grace is sufficient for you, for my power is made perfect in weakness." (2 Corinthians 12:9) Paul's response? "Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me." Beloved, your breaking points are boasting points. May His grace make your clay pot useful, fruitful, blessed.

[May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11-12, ESV)

# Introduction

When we’re talking about *the heart of TEC*, that’s drawn from 2 Corinthians 4:1 and 4:16 where Paul says, “we do not lose heart.” The opposite of losing heart is *having* heart. These are paragraphs that explain the heart.

The heart is related to glory. Beholding the glory of the Lord we come to share in His glory (3:18). His glory keeps us going (4:4, 6), thanksgiving for grace spreads His glory (4:15), and our end is an eternal weight of glory (4:16). The context is glory, the truth is about glory, we are in a process of glorification. What requires attention is that all this glory this doesn’t *feel* glorious at all. This paragraph, verses 7-12, doesn’t use the word glory, but it’s all over it.

In this paragraph, we'll learn about clay pot ministry by considering Ministry Reality (verses 7-10), Ministry Rationale (verse 11), and Ministry Result (verse 12).


# Ministry Reality (verses 7-10)

Verses 7-10 form one sentence (in Greek), with one primary verb, making one main statement, followed by three subordinate phrases that flesh out the reality. The main statement is:

> But we have this treasure in jars of clay

Things were exciting coming out of the last paragraph, specifically in verses 5 and 6: God shines light in hearts. God gives men knowledge of His glory. God brings men into direct fellowship with Himself in the person of Jesus. We proclaim Jesus and God makes that effective. That's why we don't lose heart.

We *should* be excited about that; we want to ride that crescendo to the top. But, the glorious work of a slave-herald does not make the slave-herald glorious.

Paul brings us back to earth in verse 7 with a clank. **But we have this treasure in jars of clay**.

What is the **treasure**? One option is that the treasure is the gospel *message* (verse 3), the new-covenant news. Another option is that the treasure is the light of the gospel (verse 4), the light of the knowledge (verse 6), emphasizing the *effect* of the message. But I don't think either of those options are sufficient. I think the treasure is the gospel *ministry*; the treasure is the *work* of getting out the message that has the effect of light-giving.

The rest of the paragraph, verses 7-12, emphasize not only a certain message, but *a certain kind of life* that bears the message. The treasure is not less than the gospel, but neither is it the gospel in proposition alone; it’s the good news *embodied*.

Still, the persons themselves are not precious. We are **jars of clay** (ESV), "earthen vessels" (KJV, NASB), pots made of baked dirt.

Clay pots were simple, common, inexpensive, and easily replaceable. They were made of baked earth, so it didn't really matter how they were treated or if they got dinged up or even if they broke; you'd get another one. Clay pots might hold significant and important and unique things, but they were insignificant, unimportant, and normal.

The reality is that we are meant to be used, not meant to be admired.

## The Purpose (verse 7b)

Compared to the treasure, clay pots are cheap. Compared to God's power, clay pots are weak. That's good. God puts His treasure in unworthy pots for a reason.

> to show that the surpassing power belongs to God and not to us.

In God's economy, a pot's weakness is an asset, not a liability.

It's not just "power" at work, it's **surpassing power** (ESV), "the surpassing greatness of power" (NAS), the "excellence of power" (NJKV), the "all-surpassing power" (NIV). No other power is comparable to His extraordinary, superlative power. Causing light to shine in darkness, creating light, is some kind of power indeed.

If we elevate pots, if we depend on pots, if we think ministry is about proper pot placement, or about pot maintenance or pot polishing, we are working against God's purpose for ministry.

## The Process (verses 8-9)

What does it look like for a clay pot to carry the treasure of gospel ministry? Verses 8-9 show the process. The gospel ministry is more than directing someone down the Roman's Road, it's more than preaching sermons about Jesus from behind a pulpit. It is people, living among people, and suffering in gospel ways, filling up their own “catalog of hardships” (Harris).

> We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; (verses 8–9)

Though every major English translation treats these as independent phrases, they are all participles (in Greek), indicating that they are dependent, and each one hangs on the primary verb "have" in verse 7. There are four pairs of "but not"s that reveal the severity of ongoing life for clay pot ministry.

Many commentators refer to these pairs as contrasts. They are not. Some see them as paradoxes. They are not. Verse 10 presents a gospel paradox, but we'll treat that separately. Rather, verses 8-9 are *breaking points*. Clay pot ministry involves the pot of being used, abused, beaten, battered, and almost but *not* broken.

*First, pots are pressed but not crushed*. Paul says, ** [being] afflicted in every way, but not [being] crushed**. Being "afflicted" means being pressured or squeezed. Things start weighing on us. What things? "All things" or "in all ways." There doesn't seem to be a limitation on the nature of pressing things. However, **we are not [being] crushed**. It's a play on words, but not a contrast. A contrast would be: we are pressed but we make progress. Instead, we're brought right up to the point where any more pressure would crush us. We've been checked, but not yet at check mate.

*Second, pots are confused but not clueless*. Paul says, we are ** [being] perplexed, but not [being] driven to despair**. Being "perplexed" means being confused, at a loss. We don't know what to do or how to fix it. We're uncertain. But we're not *totally* at a loss, "not despairing." We're not paralyzed by our confusion.

*Third, pots are attacked but not abandoned*. Paul says, we are **[being] persecuted but not [being] forsaken**. Being "persecuted" means being pursued, hunted, chased. We're on the run, but not deserted or being **forsaken**. God doesn't leave us when enemies come after us, whether with fists or false accusations, no matter what it *feels* like.

*Fourth, pots are down but not out*. Paul says we are **[being] struck down, but not [being] destroyed**. There could be physical elements to being knocked down, thrown down; Paul endured beatings and stonings. But the breaking point isn't death, it's ruin or loss. We are on the mat, the 10 count has started, but we get up to finish the round.

Each of these four "but not"s are normal pot ministry. Two observations before moving on.

First, if you're trying to protect the pot, the pot probably isn't doing much good. Being pressured, perplexed, persecuted, and pushed down are normal wear and tear for pots. If you never feel weighed down, if you think you've got it figured out, if everyone's your friend, if you never hit the floor, you're probably stuck on the shelf. Pots get used. They get banged around. They get dings. They get chipped. They get left out overnight. Ministry pots aren't saved for special occasions; these pots are for every day use.

Second, pot ministry is primarily about being used up and worn out, not about being broken. For example, you can empty a pot that's full of expensive oil in (at least) two ways: pour out the oil or smash the pot. There is something spectacular about smashing it; it can be quite a show with shards flying through the air.

God does break some of His pots in spectacular ways, but most of his pots are just worn out through daily use. It would actually be easier to be broken, or at least it would be quicker. But there is a divinely designed process of patiently pouring out, filling up, and pouring out again.

## The Paradox (verse 10)

Verse 10 includes another dependent participle that sheds light on clay pot ministry, but I've separated it because it doesn't follow the "but not" pairs and it includes a number of modifiers. In a way it summarizes verses 8-9.

> always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.

The process described in verses 8-9 amounts to a life of dying. Dying is a shorthand reference to suffering.

It's a paradox because it seems self-contradictory that carrying the dying of Jesus reveals the life of Jesus. This paradox dominates the rest of the paragraph, so we can't skip it.

Note the instrument is **the body**, referenced twice. Our bodies carry the dying of Jesus, our bodies reveal the life of Jesus. That's part of why I think the treasure is ministry, not merely a message. We rightly define and describe the gospel (Jesus died for sin and rose again), but clay pot ministry also demonstrates the gospel in real life.

I keep saying "dying" instead of "death" of Jesus because the word in verse 10 emphasizes the process, not the event. Our carrying is ongoing, it’s happening **always** (verse 10 and again in verse 11) not just at an end.

The paradox is that when clay pots are in the rotation so much that their usefulness is being used up, then they are most useful. The dying and the life bringing are happening at the same time.

When we die to our schedule (think: the good Samaritan), to our comfort, to our budget, to our convenience, to our privacy, then we'll see life grow around us. When we are carrying about the death of Jesus in our bodies, we are at that time showing the life of Jesus in our bodies. No dying for Jesus is wasted. That's the reality of clay pot ministry.


# Ministry Rationale (verse 11)

As if Paul anticipated that we might question the logic of weakness showing power, and of dying showing life, he provides an explanation in verse 11, **For** (γὰρ).

> For we who live are always being given over to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh.

**We who live** includes all those who are spiritually alive, and so it refers to all believers.

The living ones are **always being given over**, or, "delivered over" **to death**. "Given over" is an official term, as when a criminal is sentenced and handed over to the court for punishment or imprisonment. We’ve been sentenced to dying.

Two incentives. First, **for Jesus' sake** (διὰ Ἰησοῦν). This is the same phrase as in verse 5. We're slaves for Jesus’s sake. Now, we are being given over to death for Jesus' sake.

Second, mortal, weak, dispensable flesh shows off the life of Jesus. The second half of verse 11 basically repeats the last part of verse 10, substituting "flesh" for "body" and adding **mortal** or merely human. Paul says essentially nothing new in verse 11 than he said in verse 10. The repetition of thought underlines the importance of the principle.


# Ministry Result (verse 12)

Paul summarizes the point of clay pot ministry.

> So death is at work in us, but life in you.

**So** (ὥστε) is bringing the point of the paragraph to the surface for one last look-see. The result of personal, painful, patient ministry is that death is at work working life. This is the actual outcome, this is what occurred, not what he hoped for. **Death is at work in us, but life [is at work] in you**. "Death" condenses all of the suffering, the life of difficulty, being exhausted, overwhelmed, hurting, almost lost. That brings life when done for Jesus’ sake. And "life" is more than breath, life is *blessing*.

Again, it isn't our death, it is our dying. Death **is at work**, death is working. As we're emptied out, others are filled up. There is no sarcasm on Paul's part, only celebration. The result of dying is life giving. That is motivation.


# Conclusion

A few final thoughts.

Difficulties in ministry are not necessarily barriers to ministry. Most of the time, ministry difficulties are occasions for ministry breakthroughs. The difference between a wall and a foundation is the angle. Obstacles become platforms with God's surpassing power.

Also, a life of dying for sake of giving life is as much or more a practice as it is a profession. Embody the gospel, but because it atones for anyone’s sin, but because you’re to be like Christ. That is your *glory*.

Also, for believers, a difficult life is not a destroyed life. For unbelievers, a difficult life is difficult and the beginnings of destruction. Without Christ you are at the edge and you have no safety harness. Suffering leads to ministry for those who serve Christ; suffering is only misery for those who serve themselves.

Finally, be content to be worn out in His service. You may be spectacularly broken at some point, but probably not. Most of us will fall apart over a long, drawn out life of use rather than be smashed in a moment. Our testimonies will probably have more tears and sweat than prison and swords. The accumulation of aches and pains will get us before assassination attempts. Ours will be a death of a thousand little heart attacks instead of being burned at the stake. But the principle is no less effectual: when death is at work in us, life is also at work. When that happens, there's no explanation except for God's surpassing power.

That will result in grace extending, thanks increasing, and glory shining (verse 15).

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## Charge

Later in 2 Corinthians Paul pleaded with the Lord to fix his pot, and the Lord said, "My grace is sufficient for you, for my power is made perfect in weakness." (2 Corinthians 12:9) Paul's response? "Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me." Beloved, your breaking points are boasting points. May His grace make your clay pot useful, fruitful, blessed.

## Benediction:

> [May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11-12, ESV)

We started Peter's epistle almost ten months ago to the day. I taught the opening verses, I also get the last chapter (and I took us on a brief trip into Hades in 3:18-22). These final paragraphs are a call to humility that wrecks self-importance and stress and Satan. This sort of staunch humility only comes by grace. In fact the whole letter has been about the true grace of God (see verse 12), and our God is the God of all grace.

We'll see four sections, which don't follow the paragraph divisions in the ESV. Here are four graces for a flock who will stand firm, and they are more connected than a quick reading would surface.

The last part of the letter is filled with exhortations and encouragements. The first exhortations are aimed at those called to oversee the flock on behalf of the Chief Shepherd.

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. (1 Peter 5:1–4, ESV)

The Christian life is hard enough already, with the fiery trial (4:12) and insults from aggravated pagans (4:3-4) who don't understand the good you're doing (4:16, 19). Adding to all that jerk shepherds would be injury to insults. So Peter has a word for the elders.

The title in these verses is elders (Πρεσβυτέρους, so presbyters), though shepherds and overseers are represented in verb form. The elders are pastors are bishops (from the noun ἐπίσκοπος); in the New Testament they all apply to the same group. There are two offices in the church: elders and deacons, though again elders have additional labels, and for that matter, as ministers they are related to deaconing. The elders belong with local churches (note “the flock…that is among you), and they come in groups (note the plural).

Rather than set himself above the elders as a fore-elder, Peter relates himself to them as a fellow-elder. He exhorts them as one with similar responsibilities, not as having responsibilities over them. (There is no Pope Peter, even though he was an apostle.) Maybe most significant is that he refers to himself as witness (μάρτυς) of the sufferings of Christ, which, as these first century elders would have known, connected Peter to his thrice denial of Christ. But he saw the suffering, and he had a word for those charged to shepherd the suffering.

The verb shepherd (also a person, and the shepherd person is pastor in Latin) refers to responsibilities for feeding, protecting, leading, caring. Also, this responsibility is a stewardship, because they are the flock of God (see also Acts 20:28).

To exercise oversight relates to bishops, a word we don't use in our branch of the body, which is an English word derived from ἐπισκοπέω, an “above-looking,” though we do use "overseer." The title Supervisor might have too much business baggage to be beneficial in a church context.

Motive matters for elders. First, the work should not require being bossed, not under compulsion; when you work for a boss you usually only work up to what the boss wants. It's the lowest level of motivation, just doing what you’re told can be an excuse for laziness. Reluctance, let alone resistance, is ruled out. Let it be done willingly, with a whole-heart, like it’s your idea not someone else’s (see “aspires/desires” in 1 Timothy 3:1).

Second, the work should also not be for money, not for shameful gain. It doesn't mean that the worker shouldn’t earn a wage (1 Corinthians 9:9-11; 1 Timothy 5:17-18), it means that mercenary ministry is about what the shepherd gets for himself not the flock. Eagerly means interested in the sheep not just the income. To be examples of greed for “fylthy lucre” (Tyndale) is to be a bad example.

Peter puts repetition weight on want with the words "willingly/“voluntarily and "eagerly.”

Likewise, the third motivation, not being bossy pants, not domineering, not control freak kings (see Matthew 20:25-27). Set an example. Be a model, not a sub-par master. Pull don’t push. Shepherds lead they don’t drive (Hiebert).

Those in your charge are the ones “allotted” (NASB) to a shepherd’s responsibility by God. He ordains a field with fences, a flock with faces.

The reward is that the Chief Shepherd will be pleased and give an unfading crown of glory. This is the only use of the description (ἀρχιποίμενος) in Scripture. Jesus is the Arch Shepherd, the Shepherd of shepherds, the Good Shepherd who laid down His life for the sheep. We are undershepherds, and humble shepherds are a grace to the sheep.

So many shepherds have not been humble, and whether or not they have been anxious, their pride has a systemic effect on the anxiety of the sheep.

There are two aspects here, a horizontal humility and a vertical humility. First is our attitude toward one another.

Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” (1 Peter 5:5, ESV)

The younger are not younger pastors (as we might think about a youth pastor coming under a senior pastor), this is the younger in age and the elders in context would be those in the office, but it could certainly extend to those who are older in age. The young are most likely to think they know better, most likely to resist any sort of constraint. Peter says, submit (NIV), a theme he already wrote much about in chapters 2 and 3.

The main command applies to all of you, regardless of age or office. Cloth yourselves with humility. Like a slave puts on an apron to work, wrap yourselves in humility. The reason comes from Proverbs 3:34. God sets His face against the proud; God does battle against the boastful. Grace doesn't make a man proud, grace stays away from the proud.

Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you. (1 Peter 5:6–7, ESV)

Verses 6 and 7 are one sentence, even though a few English translations (i.e., NIV, NRSV) try to make verse 7 its own imperative. The importance and comfort in verse 7 starts with getting in the right position before God. Humility and anxiety are inversely proportionate; more of one necessarily means less of the oather. Pride and it’s ugly step-sister self-pity are the fountain of chronic anxiety. Grace is the fountain of peace.

Pains, memories, threats, feelings, crooked bosses, disobedient husbands, problems, considered in one blend of an anxiety cocktail of whatever nature and flavor and duration. We might even be anxious thinking that the Lord should praise us for all our service (think Martha, Luke 10:41, and Paul in 2 Corinthians 11:28).

Stop holding the burden, casting all the worry. Transfer the concern. Like men threw their cloaks on a horse (same Greek verb in Luke 19:35), load your burden on the Lord.

Casting all the worry, considered as one singular; cf plural "anxious thoughts" in Psalm 94:19.

The command, again, is to be humble under the mighty hand of God. It's not a hand that crushes, but it is a hand of power. And again, the way to be humble in this text is to throw all your cares before Him because He cares for you. You cannot care for yourself better than God cares for you. And you cannot make God care for you more than He does.

God is not taking a nap or a journey. He is sovereign, He is attentive, He is affectionate. His sent the Son of His love to show His love. He knows the path of low to exalted (Philippians 2). He knows suffering and burden. He knows His sheep. He raises them “in due time” (NIV).

Verses 8-11 belong together, but there are a few parts.

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. (1 Peter 5:8-9, ESV)

When we are in full dependence on God we are not done, we are in the right position to fight.

Anxiety can consume a man like alcohol; depression can be as distracting and destructive as drunkenness. So be sober. Take off the ball gown of angst and gird up the loins of your mind (see 1 Peter 1:13). Don’t worry, be watchful. Peter hadn’t been watchful in Gethsemane.

There is an adversary, not just an enemy but an accusing enemy, and he is restless (he prowls around) and ruthless (seeking…to devour). He isroaring - ὠρυόμενος - from ὠρύομαι, probably onomatopoetic (see also Psalm 22:13).

Resist him. We’re exhorted to flee sexual immorality (1 Corinthians 6:18) and idolatry (1 Corinthians 10:14) and youthful passions (2 Timothy 2:22, but nowhere are Christians told to run from the devil (Hiebert). Fight him with faith and the devil will flee (James 4:7).

Fight him as a community. You are not alone, your suffering is not unique, even if it is particularly heavy (see 1 Peter 1:6). We are part of a company of sufferers, “the brotherhood” (one word in Greek: ἀδελφότητι). “We have a contest in common with all the children of God” (Calvin).

And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. (1 Peter 5:10)

There is no narrow definition of suffering, and there is no definitive limit on a little while (compare with 1 Peter 1:6). But compared to eternal glory, the suffering is not long.

Look to the God of all grace. What a perfect and uninventible truth; what man would be audacious enough to dream up such grace apart from God’s own revelation of Himself? That He chose us at all, that He guards us every minute, that He purposes glory and inheritance for us, this is all grace all the way up.

The final four: restore, confirm, strengthen, and establish.

To him be the dominion forever and ever. Amen. (1 Peter 5:11, ESV)

A doxology breaks out. The God of all grace is the God of sovereignty, κράτος = might, rule. The God who promises eternal glory will be there to sustain it.

Here are Peter’s personal goodbyes.

By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son.

Silvanus is likely the amanuensis, the one who wrote most of the letter as Peter spoke it.

The author’s summary of what he had written was that this letter was about the true grace of God. And the final thing to do with the grace is, “in it stand.”

The she…at Babylon is a church, not a woman, and John Calvin's bent against the Pope notwithstanding, I've got no problem taking Babylon as a nickname for Rome which would have resonated among those who knew the story of Israel’s exile.

Mark is Peter's son in the faith.

Greet one another with the kiss of love. Peace to all of you who are in Christ. (1 Peter 5:12–14, ESV)

The kiss of love, or holy kiss, was already a typical greeting. It didn't last many centuries longer. Hard to believe any group with teenage girls could hold on to it.

Why did the elders pick 1 Peter? We also are elect exiles built as living stones on the Cornerstone, Jesus Christ, chosen as a people for His own possession.

So taste that the Lord is good (2:2-3), refuse the passions of the flesh (2:11), follow in His steps (2:21), bless that you may obtain a blessing (3:9), love one another earnestly (4:8), rejoice by faith with joy that is inexpressible and full of glory (1:8-9).

Keep doing good provocatively. Let their be no embarrassment about your faith in your suffering. Be the kind of humble that wrecks self-importance and stress and Satan’s attacks. Among a people of almost innumerable pathologies and anxiety, stand out as you stand firm under the mighty hand of the God of all grace.