The Meaning of 2 Corinthians 4:12 Explained

2 Corinthians 4:12

KJV: So then death worketh in us, but life in you.

YLT: so that, the death indeed in us doth work, and the life in you.

Darby: so that death works in us, but life in you.

ASV: So then death worketh in us, but life in you.

KJV Reverse Interlinear

So  then  death  worketh  in  us,  but  life  in  you. 

What does 2 Corinthians 4:12 Mean?

Verse Meaning

There is another paradox. While Christ"s ministers suffer because of their testimony for the Savior, those to whom they minister experience new and greater spiritual life because of those ministers" faithfulness (cf. 2 Corinthians 1:3-7). The more faithful Paul and his companions remained to God"s will the more they suffered and the more the Corinthians prospered spiritually.

Context Summary

2 Corinthians 4:7-18 - The Inward Life Triumphant Over Affliction
Few men have been more conscious of their weakness than was the Apostle. The earthen vessel had become very cracked and scratched, but the heavenly treasure was unimpaired, as in the case of Gideon, when the pitcher was broken the lantern shone out. Paul here confesses that he was troubled, perplexed, persecuted, and cast down, always bearing the scars of Jesus, and being perpetually delivered over to death. But he gratefully accepted all these disabilities because he knew that they gave greater opportunities to Jesus to show forth, through him, His resurrection power. With the daily decay of the outward, there came the renewal of the unseen and spiritual. It is only in proportion as we are conformed to the sufferings and death of Christ that we begin to realize the fullness of what He is, and what He can be or do through us. Our one thought must always be the glory of Christ in the salvation of others.
Note the contrasts of 2 Corinthians 4:17. The affliction is light, but the glory of the future is fraught with radiant and satisfying blessedness. The one is transient, the other eternal. The one is the price of the other, though each is the gift of God. The comet which has gone farthest into the outer darkness returns closest to the central sun. [source]

Chapter Summary: 2 Corinthians 4

1  Paul declares how he has used all sincerity and diligence in preaching the gospel,
7  and how his troubles and persecutions did redound to the praise of God's power,
12  to the benefit of the church,
16  and to the apostle's own eternal glory

Greek Commentary for 2 Corinthians 4:12

Death worketh in us [ο τανατος εν ημιν ενεργειται]
Middle voice present tense of the old verb to operate, be at work. Physical death works in him while spiritual life (paradox) works in them. [source]

Reverse Greek Commentary Search for 2 Corinthians 4:12

Romans 7:5 Did work [ἐνηργεῖτο]
Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

2 Corinthians 4:15 Might through the thanksgiving of many redound [διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύση]
Numerous arrangements of these words are proposed. Through ( διά ) should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of 2 Corinthians 4:12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church. Redound (A.V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton:“The evil, soonDriven back, redounded as a flood on thoseFrom whom it sprang.”Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison: “The care of our national commerce redounds more to the riches and prosperity of the public,” etc. [source]
Galatians 5:6 Which worketh [ἐνεργουμένη]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
James 5:16 Pray for one another [προσευχεστε υπερ αλληλων]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε — hopōs iathēte). Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
James 5:16 Availeth much [πολυ ισχυει]
“Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
James 5:16 In its working [ενεργουμενη]
Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]

What do the individual words in 2 Corinthians 4:12 mean?

So then - death in us works - but life you
ὥστε θάνατος ἐν ἡμῖν ἐνεργεῖται δὲ ζωὴ ὑμῖν

ὥστε  So  then 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
θάνατος  death 
Parse: Noun, Nominative Masculine Singular
Root: θάνατος 
Sense: the death of the body.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἐνεργεῖται  works 
Parse: Verb, Present Indicative Middle, 3rd Person Singular
Root: ἐνεργέω  
Sense: to be operative, be at work, put forth power.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωὴ  life 
Parse: Noun, Nominative Feminine Singular
Root: ζωή  
Sense: life.