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:

• abounding afflictions lead to
• abounding grace, that leads to
• abounding thanksgiving, that leads to
• 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?

• 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.
• 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.
• 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.

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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)