1 Because of this, being assigned this servicea just as we have received compassion,b we are not exhausted to the point of giving up,c 2 but we gave up shameful, hidden things, not walking in underhanded ways or corrupting God’s message. Instead, we walk in a way that makes the truth clearly visible, presenting ourselves for everyone’s awarenessd in God’s sight. 3 In fact, if our triumphant message is veiled, then it is veiled for those who are lost, 4 among whom the god of this Age has blinded the minds of those who do not trust it, for them not to see the light of the Triumphant Messagee of the radiant renownf of Christ, who is the image of God. 5 You see, we are not announcing ourselves as Sovereigng but Jesus Christ, and we present ourselves as enslaved to you through Jesus 6 because the God who said, “May light shine out of the darkness,”h is the one who shined on our hearts with the light of the knowledge of God’s renown on the face of Jesus Christ.
7 We hold this treasured possession in earthenware containers so that power that goes furtheri is from God, not from us. 8 In everything, we are hemmed in on every side but not crushed, left empty-handed but not hopeless, 9 pursued but not deserted, thrown down but not undone, 10 and always carrying Jesus’ execution in our body so that Jesus’ life may also be made visible in our body. 11 We who are alive are consistently handed over for death for the sake of Jesus so that the life of Jesus is also made visible in the substance of our bodies, which is subject to Death.j 12 Therefore, Death is at work in us, but Life is at work in you. 13 Having the same Life-breath of faithfulnessk as what was written—“I was faithful; therefore, I spoke”l—we are also faithful; therefore, we also speak. 14 We speak knowing that the one who raised up Jesus will also raise you up along with Jesus and will present us along with you. 15 You see, everything is for your sake, so that the generosity that increases through the many will make gratitude overflow for God’s renown.
16 Therefore, we are not exhausted to the point of giving upm; instead, even if our outer person is broken down, our inner person is renewed day after day. 17 You see, with each momentary and light experience of oppression we have, it accomplishes for us an agelong weightiness of renown that goes further than furthern— 18 since we are not focusing on things that are visible but on things that are invisible. After all, things that are visible are temporary, but things that are invisible are agelong.o
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FOOTNOTES:
a Reference to 2 Corinthians 3:7-9
b Traditionally, ‘mercy.’ The English word ‘mercy’ is sometimes used to communicate compassion, which is what is in view here. However, ‘mercy’ can also be used to refer to ‘pity’ or ‘relenting from enacting a punishment’ which has nothing to do with this Greek word. It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” uses this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. The Greek word is eleemones, related to the word for olive oil, which was used as a medicinal ointment in caring for the sick.
c The phrase “exhausted to the point of giving up” is translating the Greek word enkakeo, which involves being physically wearied but focuses more on the idea of losing inner resolve, becoming worn down under pressure, or surrendering to discouragement. It is often traditionally translated as something like “grow weary” or “lose heart.”
d This word generally means ‘conscience’ or ‘awareness’ referring to keeping one’s attention on a particular way or being or set of values, not so much a “knowing right from wrong” as maintaining conscious focus on the values to which one has committed oneself.
e Traditionally, ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant message’ here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.
f Traditionally, ‘glory’
g Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as “Sovereign” preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”
h Reference to Genesis 1:3 and parallel to Isaiah 60:1-3 and John 1:5 (the Gospel of John was written after 2 Corinthians)
i Reference to 2 Corinthians 3:10
j The Greek word Thanatos was not just the word for the concept of death but also the name of the god of death. Across Paul’s writings, he personifies death as a powerful figure overcome by Christ and the Life-breath.
k This phrasing indicates receiving not just life with God’s breath but also God’s faithfulness when we breath it in, then being inspired to faithfulness ourselves.
l Citation of Psalm 116:10
m Parallel to 2 Corinthians 4:1
n Compare to 2 Corinthians 3:10 and 4:7
o There are several ways aionion can be translated, and it’s impossible for the translator’s perspective not to influence the choice. Traditionally, it’s rendered “eternal” or “everlasting,” but aionion comes from the word for “eon” or “age.” It can imply “indefinitely long” or “long-lasting,” essentially meaning “lasting a very long time” without specifying the exact length.