Example: Form & Style of 2 Corinthians 4:7-15

1. Note that v. 11 begins with gar ("for"), indicating that v. 11 is given as explanation of v. 10. Note that these two sentences are parallel in construction; both begin with a temporal reference, followed by a clause that refers to Jesus and to death; then each verse has a i(na clause ("in order that"), with zwh_ tou~ Ihsou~ ("the life of Jesus") as subject and fanerwqh~| ("may be revealed") as the verb. In each verse, the final clause contains a prepositional phrase introduced by e)n ("in") and modified by h(mw~n ("our"). Thus, this explanatory function of vs. 11 and the parallel constructions in vv. 10-11 lead us to understand that paradidomeqa dia_  Ihsoun ("we are being handed over because of Jesus") will explain what it means to carry thn nekrwsin tou Ihsou ("the dying of Jesus"): the cross becomes visible in the actual, concrete life of Paul. This "carrying the dying of Jesus" is not simply teaching a doctrine, but is Paul's way of life, his experience of ministry. It will be important to show this careful balancing between vv. 10 & 11 in the outline.

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2. In vs. 14, we find the phrase "knowing that," which often introduces part of the tradition of the church; thus v. 14 (or at least the first part of it) may be seen as part of that tradition, known and claimed by both Paul & the Corinthians. Paul is finding common ground here. It is possible that Paul is drawing on the church’s oral tradition about Jesus’ own betrayal and death when he describes how they are "handed over;" paradi&dwmi ("hand over") used in v. 11 is also used to describe the betrayal of Jesus in all 4 gospels, Acts, and perhaps 1 Cor 11:23. Is there anything in the historical setting that might illumine why Paul wants to stress such "shared tradition" here?

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3.Note the opening metaphor of "clay jars". Does this metaphor have a history? (leads to "sources")

4. The series of antithetical pairs in vv 8-9 (using amplificatio and correctio) are made even more dramatic by the lack of a connective word between them (asyndeton). This will probably be dramatic and effective as it is heard. The presence of such strong antithesis will be discussed further under "Parallel Passages." Note also in vs. 8 the play on words (paranomasia) "at a loss but not despairing" ( a)porou&menoi... e)caporou&menoi). Furnish translates "despairing, but not utterly desperate." Verse 9 has a similar play on words: kataballo&menoi a)ll' ou)k a)pollu&menoi, which Witherington translates as "knocked down but not knocked out." This is "good rhetoric," and would be heard as well-crafted and rhetorically effective; Paul’s careful construction here will draw particular attention to this part of the text.  It is also a section which benefit Paul's "ethos" as one who goes through such experiences for the sake of his ministry (including the Corinthians), and will draw on "pathos" as the hearers feel sympathy for Paul's sufferings.

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5. There is one more form to notice, though you might not know this one until you check commentaries later. The contrasting pairs in vv 8-9 may be identified as a "hardship list" (peristasiv), a common element in Hellenistic writings of political leaders and philosophers, used to show how much they endure for the sake of their subjects, or to show how well they endure life’s struggles without inner turmoil:

"joyful in the very sight of death, strong and brave no matter in what state the body may be, cheerful and never failing though the body fail us" (Seneca)

Typically in such lists, it is the character of the one who endures that is emphasized and held up as worthy of honor; It seems that Paul does not share the Stoic’s stance of seeing suffering as insignificant (cf. 2 Cor 1:8-9). For Stoics, suffering is met by reason; for Paul, it is met by faith and the power of God. We will need to look under "Parallels" for other places Paul may use such forms to confirm this.

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