as the basis for life and righteousness emerges clearly in these verses.245 Paul’s identification with Christ has entailed enduring the loss of all things. Paul has already indicated twice his willingness to lose his prior advantages for the sake of knowing Christ (3:7–8). The third mention of suffering loss, instead of merely repeating Paul’s devaluation of religious or worldly achievement may point to the actual suffering and disadvantage Paul has encountered as a minister of the gospel.246
Paul proceeds in verse 10 by unfolding more of what it means to be found in Christ. Union with Christ consists of knowing Christ, especially in the power of his resurrection and the fellowship of his sufferings. This participation in both the power and affliction of Christ is probably understood by Paul as occurring simultaneously in the course of his life and ministry.247 They are two sides of the implications of being united with Christ. Then, in a chiastic structure Paul discusses life united with Christ as being both “already” and “not yet.”248 First, Paul sees himself being conformed to the pattern of Christ’s death (συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ), which is best understood as an expression of the outworkings of the believer’s union with Christ.249 Second, Paul sets his sights on the future resurrection as the end result of his life with Christ (see also Phil 3:21, where Paul speaks of conformity [σύμμορφος] into the glorified body of Christ).250
Is Paul speaking of his experience as representative of that of all Christians or is he simply describing his individual calling as a chosen minister? The autobiographical account is enlisted for illustrative purposes, promoting a life with Christ by the Spirit (3:3–4). This suggests some application to a way of life designed for all believers. But we have seen elsewhere (1 Cor 9:1–5) that Paul may use his life as an example even when the particulars do not apply to Christians in general. Such is probably the case here too with respect to the prominent role of suffering. Paul provides the impetus for Christians to seek the righteousness of Christ by describing vividly the account of his own transformation and experience in ministry.251 Paul’s suffering constitutes a central component of his calling as a minister. This is for Paul’s life and ministry the tangible outworking of sharing in the sufferings of Christ.
Much of 2 Corinthians as a whole revolves around the topic of suffering. Paul’s contention throughout the letter is that true ministry consists in comfort through suffering (2 Cor 1:1–11), comfort through sorrow (1:12—2:13; 6:11—7:16), glory and life through affliction and death (2:14—6:10), riches through poverty (8:1—9:15) and power through weakness (10:1—13:14). Specific passages 2 Cor 1:5–11; 4:7–12; 6:3–10 serve as representative samples of Paul’s theology in the letter.
In 2 Cor 1:5–11, Paul sees the relational significance of his sufferings in terms of two relationships, his relationship to Christ and his relationship to the Corinthians. First, in 1:5 Paul identifies his sufferings as the “sufferings of Christ” (τὰ παθήματα τοῦ Χριστοῦ). This phrasing is best comprehended as the practical experience of Paul’s union with Christ.252 Believers share in the sufferings of Christ and also experience his comfort.253 Paul thus sees his sufferings as a participation in the sufferings of Christ. Second, Paul views his suffering as endured for the sake of those to whom he ministers. In 1:6 Paul reveals that his suffering is motivated by the goal of the Corinthians’ comfort and salvation. Paul expected that his suffering-laden ministry would strengthen the Corinthians through their own trials and would propel them towards the goal of their salvation.254 Paul hopes that his own experience of comfort through suffering will serve to motivate his readers in their suffering (1:7).255 Paul then relates a recent trial in his own life as a vivid picture of both the intensity of suffering and the faithfulness of God to sustain and deliver (1:8–10). As was the case with σωτηρία in Phil 1:19, Paul’s use of ῥύομαι in 2 Cor 1:10 may point to vindication, whether through release from prison or through death.256 In the course of his sufferings, Paul once again highlights his reliance on the prayers of his fellow believers and sees potential favorable answers from God in the future as a source of thanksgiving among those who witness God’s deliverance (1:11). Paul is keenly aware of both the work of God in the midst of his sufferings and of the potential impact that his sufferings and deliverance may have upon those to whom he ministers.
Paul returns to this dual emphasis in 2 Cor 4:7–12. The greater literary context demonstrates Paul’s interest in the juxtaposition of suffering and glory.257 Paul paints a vivid picture of his sufferings, which are permitted in order to magnify the power of God in him (4:7). Paul’s sufferings are severe, but God’s sustenance always exceeds the measure of affliction (4:8–9). Paul’s sufferings are an extension and illustration of Christ’s suffering and death (4:10a).258 This is confirmed by Paul’s use of παραδίδωμι (4:11a) with reference to his experience, echoing the language applied to Christ’s suffering and death (Gal 2:20; 1 Cor 11:23).259 Through the pairing of πάντοτε and ἀεί (both equivalent to “always”) in verses 10 and 11 Paul conveys the belief that suffering is an enduring and even a defining part of his identity as an apostle.260 But suffering and even death do not signify defeat for Christ or for Paul, as demonstrated by Christ’s resurrection and the corresponding power that is expressed through Paul in his ministry of suffering (4:10b, 11b). Paul’s conclusion then is that the suffering he endures results in life for those to whom he ministers (4:12). In this section as a whole, Paul defines his ministry in terms of intimate participation in the suffering and power of Christ. Paul welcomes this close association with Christ’s suffering for the sake of believers such as those in Corinth. He suffers for them so that they will experience the reality of Christ’s life in their lives. This concern for the Corinthians is reiterated in 4:15, though in that verse Paul ultimately places the accent of his motivations on pleasing God, returning to his initial theme from 4:7.261
As already mentioned earlier 2 Cor 6:3–10 owes some of its direction to the influence of Isaiah 49. Paul draws upon the figure of the servant of Isaiah 49 as inspiration for how he carries out his ministry. Paul characterizes his ministry as a servant of God in part by the experience of suffering. This suffering ministry goes hand in hand with Paul’s obligation to proclaim God’s message of reconciliation. Paul suffers not randomly or incidentally, but his suffering constitutes a central aspect of God’s communication of salvation through Paul’s life.262 This suffering, which is in keeping with being a servant of God, serves to help commend Paul as an authentic messenger. Specifically, Paul demonstrates the sincerity of his message and his labors by pointing to his resolve in the presence of much suffering (6:3–5). Suffering has often been severe, and yet God has always sustained Paul in the process (6:9–10). Though in a series of surprising contrasts in these two verses Paul underscores God’s power in his own life as the main theme, he once again mentions the spiritual benefits that overflow to others in the midst of his hardship (ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες). Confirming this ministry concern, Paul reveals that his purpose for highlighting his suffering throughout the passage is to cultivate a stronger relationship with his readers (6:11–13). He desires a more wholehearted reception of his message of reconciliation, which is interwoven with his authority as a minister to them (5:18—6:2). Once again, Paul’s sufferings are invoked in relation to both God’s ministry to Paul and Paul’s ministry to his readers.
The imprisonment reported in Philemon sheds additional light on Paul’s perspective toward suffering.263 Paul’s frequent inclusion of his status as a prisoner as part of his address to Philemon (1:1, 9, 10, 13, 23) suggests that his imprisonment shaped significantly his self-perception at the time. Paul identifies himself as a prisoner (δέσμιος) of Christ, thus attributing his imprisonment more than anything to his service of Christ (Phlm 1:1).264 Paul expresses the same idea in 1:13, where he specifies that his imprisonment is for the gospel, and in 1:23, where he identifies Epaphras as a fellow prisoner (συναιχμάλωτος) in Christ Jesus.265 For Paul, suffering is never detached from Christ, who called Paul to ministry and marked the way of suffering in his own ministry.
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