2 Corinthians 4 5

2 Corinthians 4:5 kjv

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

2 Corinthians 4:5 nkjv

For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake.

2 Corinthians 4:5 niv

For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake.

2 Corinthians 4:5 esv

For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake.

2 Corinthians 4:5 nlt

You see, we don't go around preaching about ourselves. We preach that Jesus Christ is Lord, and we ourselves are your servants for Jesus' sake.

2 Corinthians 4 verses

2 Corinthians 4 5 Meaning

Paul states that he and his fellow ministers are not proclaiming themselves, but rather Christ Jesus as Lord. Their authoritative message stems not from personal qualification or endorsement, but from their subordinate position to Christ, who is the ultimate Master and object of their proclamation.

2 Corinthians 4 5 Context

Second Corinthians chapter 4 continues Paul's defense of his apostolic ministry against critics who questioned his sincerity and authority, likely due to his perceived weaknesses and suffering. In the preceding verses (4:1-4), Paul speaks about not losing heart despite affliction because of the divine commission and the clear message of the Gospel. This verse (4:5) serves as a crucial declaration of the source and object of their proclamation. Paul emphasizes that his preaching is not self-aggrandizing but a public announcement of Christ's Lordship. This contrasts with the claims of some "super-apostles" who may have been promoting themselves. The cultural context in the Roman Empire involved patrons and clients, where loyalty and pronouncements often revolved around powerful figures. Paul redirects this focus entirely to Christ.

2 Corinthians 4 5 Word Analysis

• μὴ (mē) - not
  • A primary negation particle in Greek. It negates verbs or statements absolutely. Here it clearly negates the act of proclaiming oneself.
• γὰρ (gar) - for, because
  • A conjunctive particle, introducing a reason or explanation for the preceding statement (implied continuation from earlier verses). It links their earnestness (not losing heart) to the truth of their message.
• κῃρύσσομεν (kērýssomen) - we proclaim
  • From the verb kērýssō (κηρύσσω). This means to announce, to proclaim, especially officially or publicly. It carries the sense of a herald delivering an important message.
  • This verb is significant in the New Testament for the preaching of the Gospel. It’s not mere teaching but a authoritative announcement.
• ἑαυτοὺς (heautous) - ourselves
  • The reflexive pronoun, in the accusative plural case. Paul is directly contrasting proclaiming oneself with proclaiming Christ.
• ἀλλ’ (all’) - but
  • A common adversative conjunction, meaning "but" or "instead." It marks the explicit contrast with the preceding negative statement.
• Χριστὸν (Christon) - Christ
  • The definite article ton (the) is missing, which is common with proper names, particularly titles when used emphatically. It refers to Jesus as the Anointed One, the Messiah.
  • This is the object of their proclamation. The focus shifts from the human messenger to the divine subject.
• Ἰησοῦν (Iēsoun) - Jesus
  • The personal name of the Messiah. Used here in conjunction with "Christ" to uniquely identify the person.
• κύριον (kyrion) - Lord
  • From kyrios (κύριος), meaning lord, master, owner, supreme in authority.
  • The word kyrios in the Septuagint (the Greek translation of the Old Testament) is used to translate YHWH (the LORD), conveying divine authority and sovereignty. This is a significant theological statement.
  • By proclaiming Jesus as kyrios, Paul asserts His divine authority and His sovereign position, equal with God. This was a radical claim in the ancient world, challenging Roman emperors and other lords.
• Ἰησοῦν (Iēsoun) - Jesus
  • Repeated for emphasis or possibly for stylistic reasons, linking the name directly to the title Lord.
• δούλους (doulous) - servants
  • From doulos (δοῦλος), meaning slave or bondservant. This is a stronger term than therapon (attendant) or pais (child/servant).
  • It emphasizes complete ownership and subjugation. Paul and his colleagues see themselves as slaves bound to Christ, not independent agents.
  • This term highlights humility and absolute commitment.
• ὑμῶν (ymōn) - your
  • The genitive plural pronoun. It refers back to the audience. They are servants of the audience in their ministry, but ultimately, their service is to the audience for Christ's sake. Or, more accurately, "your servants" refers to Paul and his companions. This is an example of the ambiguity that can arise in Greek, but the overall sense in context is "your servants." A more direct interpretation is "servants of Jesus Christ," referring to themselves. Given the contrast with "of yourselves," the latter interpretation makes more sense: "we are not proclaiming ourselves, but Christ Jesus as Lord, and yourselves [as] servants of Jesus." However, the primary interpretation from most scholars is that "servants of Jesus" refers to the ministers. A better rendering reflects "servants through Jesus" or emphasizing their service to Jesus. The structure actually points to them being servants of Christ. "For we do not proclaim ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake." The rendering of humōn is debated here, but the most coherent is "your servants," implying Paul and his team see themselves as servants of the Corinthians in Christ's name. A more accepted view sees "servants of you" modifying their stance towards the Corinthians. Thus, "servants for Jesus' sake." Or, "servants of you [meaning servants of Jesus for your sake]." The most common and widely accepted view understands "servants of you" as "servants of Jesus, for the sake of you, the Corinthians." It is "your servants for Jesus’ sake." meaning "We are servants of you because of Jesus". It's crucial to note that "servants of you" is better rendered as Paul's declaration of his humility towards the Corinthians as servants for the sake of Christ.

Words-group by words-group analysis:

• "οὐ κηρύσσομεν ἑαυτούς" (ou kērýssomen heautous): "We do not proclaim ourselves." This is a strong denial of self-promotion. It’s a refutation of any accusation that their ministry is about personal gain or recognition.
• "ἀλλὰ Χριστὸν Ἰησοῦν κύριον" (allá Christón Iēsóun kýrion): "but Christ Jesus as Lord." This is the positive counter-statement. The entire focus of their message and authority is Jesus Christ, whom they declare as Lord. This emphasizes His sovereignty and their subservience.
• "ὑμῶν δὲ δούλους" (ymōn dè doulous): "and yourselves [as] servants." This clause is often translated and understood with a slight nuance: Paul and his co-ministers are servants of you (the Corinthians), but for Jesus' sake. It's a declaration of humble service to the church, derived from their service to Christ. They are not masters but servants of the body of Christ. The phrase “and ourselves as your servants” could be interpreted as "and we ourselves as your servants" where the 'yourselves' refers back to Paul and Timothy, and the 'servants' refers to the Corinthians. However, the standard reading is that Paul and his team are declaring themselves to be servants of the Corinthians.
• "διὰ Ἰησοῦν" (dia Iēsoun): "through Jesus" or "for the sake of Jesus." This prepositionsal phrase ("dia" - through) qualifies their servitude. Their willingness to be "servants of you" is enabled by and motivated for the sake of Jesus. Their service to the church is ultimately service to Christ. This shows the basis of their authority – not self-appointed, but authorized by and deriving strength from Christ.

2 Corinthians 4 5 Bonus Section

The verse reflects a deeply ingrained Jewish understanding of "Lord" (Adonai, corresponding to the divine Name YHWH). By applying kyrios to Jesus, Paul places Him on par with God. This bold declaration was central to the early church’s witness and would have been highly controversial in a Roman context that deified its emperors. Paul's identity as a "servant" (doulos) is significant. It's not just a job title but a complete surrender to Christ's will, as seen in Paul's conversion experience where Christ declared, "I am Jesus, whom you are persecuting." (Acts 9:5). This "servanthood for Jesus' sake" underlines the paradox of the Gospel: weakness displayed in service, but revealing Christ's strength and lordship.

2 Corinthians 4 5 Commentary

Paul makes a clear and unwavering distinction between self-aggrandizement and faithful gospel proclamation. The core of his ministry, and that of true apostleship, is the exaltation of Christ Jesus as Sovereign Lord. They are not salesmen for themselves, but heralds of Jesus' dominion. Their willingness to be "servants of you" demonstrates their servant-heartedness, a quality directly mirroring Christ, who came not to be served but to serve (Mark 10:45). This servitude is not a sign of weakness, but a demonstration of Christ's power working through them. By proclaiming Jesus as Lord, Paul reminds the Corinthians of their own allegiance and purpose. The ministry's power, genuineness, and effectiveness stem from Christ Himself, who grants authority and empowers His servants. This commitment ensures the purity of the message, focused on the salvific work and sovereign reign of Jesus, not the charisma or accomplishments of the messenger.