The Treasure of Grace in Earthen Vessels (2 Cor. 4:7–13)

Having shown how great a treasure the New Covenant economy of salvation is, the Apostle now tells how the ministers of the gospel about it are outwardly contemptible and abased. First of all, aa) he indicates the providential purposes of such an ordering, which are God’s glory and the confirmation of faith of those instructed by the gospel (2 Cor. 4:7–12); then bb) he sets forth that toward enduring labors under such an ordering the gospel-preachers are inspired by the certainty of future glorification with the Lord (2 Cor. 4:13–15). But, having touched on this subject, he, because of its importance, vv) determined to dwell on it more extensively with attention, and to this end unfolds, α) how glorious the future is (2 Cor. 4:16–18); β) how desirable it is (2 Cor. 5:1–5); and γ) how one should prepare for it (2 Cor. 5:5–10). These latter points the Apostle unfolds though in his own person, not without relation to apostolic service, yet in features common to all Christians.

2 Cor. 4:7. But we have this treasure in earthen vessels, so that the exceeding greatness of the power may be of God and not from us.

“Treasure” the Apostle calls what he spoke of before, that is, the word of the gospel with the fullness of the grace of the Holy Spirit for the establishment of the spiritual kingdom of Christ on earth, or His Holy Church. This treasure, so great, so glorious, so mighty in action, we have, he says, or carry “in earthen” “vessels,” meaning by this the weak body, with the understanding also of our external condition, always abased and restricted, as he depicts immediately after. Why is it thus ordered? Could not the Lord have made it so that the Apostles by their very appearance or prominence would already influence people? — He could, but did not will to do so, for the reason, he says, that nothing of our own be seen in our action, that nothing of ours be conspicuous, but all be attributed to the power of God. Looking at us, so weak and abased, no one could even think that when a powerful word comes from us, or an extraordinary deed is accomplished by us, this and similar things depend on us, but all would directly attribute it to God’s power working through us. This power is obscured from nothing on our side; it is seen in all its nakedness and fullness. If it is so, then everyone should have concluded in the words of the Lord: if these by the finger of God do all this, then the kingdom of God has come upon you; one must obey their word and believe, so as not to war against God.

Holy Chrysostom speaks to this place: “This is what especially amazes and is the greatest miracle of God’s power, that an earthen vessel can contain such light and preserve such a treasure. ‘So that the exceeding greatness,’—he says,—‘of the power may be of God and not from us.’ For both the greatness of the gifts and the weakness of those who received them show God’s power, both in that God granted such great gifts and especially in that He granted them to weak people. By earthen vessel he means the weakness of our nature and the feebleness of our flesh, because our flesh is no stronger than an earthen vessel; it is equally easy to crush and just as easily shattered by death, diseases, atmospheric changes, and countless other causes. And he said this both to shame the pride of the boastful and to show all that there is nothing human in the works of his ministry. For it is especially then that God’s power is seen, when through weak instruments it accomplishes great deeds; as is evident from what the Lord said to this same Apostle: ‘My strength is’ made perfect ‘in weakness’ (2 Cor. 12:9). — Thus, sending only twelve men, He subdued the universe, and that when these twelve themselves were persecuted. Let us marvel at this power of God, let us wonder at it and adore it! Let us question the Jews, let us ask the Greeks: who persuaded the whole universe to abandon ancestral customs and change their way of life? Were they not fishermen, tent-makers, tax collectors, scribes and simple people? How could this have been accomplished if God’s power had not worked through them? Moreover—what did they say when they persuaded? — Be baptized in the name of the Crucified. Which? — The One whom they did not know and had not seen. Yet despite what they spoke and preached, the Crucified Christ drew all to Himself. From whence came such persuasive power? — From nowhere else but from God’s power. The newness of the preaching was opposed to all, and the preachers were from a people despised by all, poor and unlearned. In what manner did they subdue the universe? Is it not clear that they had God as their helper? For it is not characteristic of human power to produce such actions, but of God’s almighty power.”

2 Cor. 4:8, 9. We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.

He said above that they carry a great treasure of God in earthen vessels, so that through this the power of God working in them be confessed by all. Now he depicts what blows they receive from all sides, and meanwhile remain whole. Under such strikes the earthen vessels should be crushed and the treasure contained in them should perish, yet they remain unshattered and the treasure is preserved. Is not God’s power evident in this? “It is not only wonderful, he says, that we preserve this treasure in earthen vessels, but also that, subjected to countless misfortunes and struck from all sides, we preserve it and do not lose it. For even an adamantine vessel could not withstand such attacks. But behold, now even the earthen vessel remains unharmed by God’s grace, and the treasure is preserved” (Holy Chrysostom). “If all this had not befallen us, the greatness of God’s power would not have become manifest. But inasmuch as we are made like plants that bloom in fire, by this very fact, that, suffering, we are preserved unharmed, we proclaim the power of God protecting us” (Theodoret).

“Hard pressed on every side.” “On every side,” “at all times and in every place, from everything and from everyone” (Theophylact). “From enemies and from friends, from adversaries and from our own, from lack of necessities and from other things we need” (Holy Chrysostom). “Hard pressed,” θλιβομενοι. We suffer not only external deprivations and misfortunes, but sorrows that strike the heart. They cause us grief, wound the soul painfully, bring wounds to the heart; but we do not feel confined, ου στενοχωρουμενοι. This does not tighten the chest, does not catch the breath, does not squeeze the heart. We are not insensible to these sorrows, but God sends such breadth to our heart that they do not confine or suffocate it. “We are not confined in sorrows because God widens our hearts” (Theophylact). “To not feel confined in sorrows, this is the work of God’s grace” (Oecumenius). All outside witnesses of apostolic sorrows should have seen and confessed this grace of God and God’s help to the heart, when by all calculations they should have been crushed in spirit, yet they show in appearance, in words, and in actions complete equanimity. Or perhaps ου στενοχωρουμενοι — we are not confined—does not refer to inner constriction of the heart, but to external. The Apostle may wish to say: yet this does not confine the sphere of our activity; despite all sorrows, we do our work, not confined. Sorrow does not dampen our eagerness to act in our office, is no hindrance to us.

“Perplexed,” απορουμενοι, “but not in despair,” ουκ εξαπορουμενοι. Απορια — bewilderment of the mind by unexpectedness and unusualness, so that it cannot come to itself and think of anything. Εξαπορειν — to be at a loss. We, he says, are in such circumstances that we do not know what to do, are in a hopeless position. But we do not lose presence of mind, knowing that God is with us and that no one can do anything to us against His will. And it always happens that God provides for us an unthinkable way out of extremities. Help comes from we know not where and how, and gives us freedom. “‘But not in despair,’ that is, we do not lose hope. For though we often grieve, yet not to the point that we have lost hope” (Holy Chrysostom). “In hopeless circumstances we find for ourselves saving exits” (Theodoret). “It often happens that you do not know what to do when attacked by all and pressed from all sides; but this affects us not so much as to lose ourselves, that is, to fall in spirit, it does not kill us” (Oecumenius). “Falling into extremities and hopelessness, we do not despair and do not collapse under their weight, but stand bravely, and God arranges our exit and shows us victorious” (Theophylact).

“Persecuted, but not abandoned.” We are persecuted, yet it cannot be said of us: these are people utterly forsaken. God does not abandon us. “God permits such trials against us not to abandon us, but to perfect and exalt us” (Holy Chrysostom). “People persecute us, but God does not abandon us. He does not permit this to us so that we be overcome, but to give us occasion to enter into struggle and appear victorious through His power” (Oecumenius). “He permits this for our exercise, to teach us to overcome” (Theophylact). Perhaps by “not abandoned,” the Apostle means, by people, that is, by believers. Some persecute, while others are with us, on our side. The part of God, hidden in the mass of humanity, always adheres to us and forms one with us. There we always find shelter and warmth. Those who persecute us cannot boast: well, now we have driven them out; for we remain inseparably with our own, and our own remain with us.

“Struck down, but not destroyed.” It happens that enemies completely throw us down; they should be celebrating victory, yet we prove to be whole and alive, we do not perish. This greatly reminds us of the circumstance how they beat the holy Paul with stones and threw him outside the city, and he afterwards appeared alive and well (Acts 14:19, 20). “Judging by the magnitude of trials, one would have to say: well, they perished; but by God’s grace we all do not perish. And in deadly extremities God opens for us the door of salvation” (Oecumenius). “In body and external condition, it sometimes happens that enemies completely strike us down; but our soul always stands firm and our zeal for God’s work, and God preserves even our body itself” (Theophylact).

The Apostle depicted the escalating force of misfortunes, taking an example from those who wrestle. Of wrestlers, the weaker one first receives blows and wounds, then grows faint and does not know what to do, then flees, finally is struck and thrown down. We, he says, always appear at some stage of weakness before those attacking us, but, even when brought to the final overthrow, we are never overcome. Who will not see God’s power in this? The earthen vessel of ours should shatter to bits, yet it is whole; and not only whole, but does not even fear to be shattered from now on. Trials are strong, but their consequences never match expectations. Holy Chrysostom says: “Though trials befall us, yet their consequences do not befall us; and this all occurs through the action of God’s power and grace. In other places he says that God permits such trials upon us in order both to humble us and to warn others. Thus, ‘so that I may not become proud,’—he says,—‘there was given me a thorn in the flesh’ (2 Cor. 12:7), or: ‘so that we would not trust in ourselves’ (2 Cor. 1:9). But here he says: ‘so that the exceeding greatness of the power may be of God and not from us.’ See what benefit there is from trials? Through them the action of God’s power and grace becomes more evident, for he says: ‘My grace is sufficient for you, for My strength is made perfect in weakness’ (2 Cor. 12:9). They brought some to humility, and others, at least, made them moderate their pride and became more magnanimous and tolerant. For ‘perseverance,’—he says,—produces ‘character, and character produces hope’ (Rom. 5:4). For those who were subjected to countless misfortunes and freed from them only by trust in God learned thereby to hold to this trust in every other case as well.”

2 Cor. 4:10. Always carrying about in the body the putting to death of the Lord Jesus, that the life of Jesus also may be manifested in our mortal flesh.

“The putting to death of the Lord”—misfortunes, sorrows, sufferings, mortal dangers. As the Lord suffered, so we suffer too. “I die daily,” he says in another place (1 Cor. 15:31). But when it should be so evident that we are struck by death, and yet we are all alive, it is equally evident that we appear daily as it were risen from the dead alive. This is entirely similar to how the Lord was crucified and laid in the tomb, even sealed, yet He rose: death could not hold Him. His life swallowed up death. That same life of Jesus now works in us, and we are living preachers of Him. We show that the Lord Jesus is alive and is the source of life; for when we submit ourselves to countless deaths for His sake, we remain alive and each time go forth to serve with new strength for His glory. What else does this show but that the life of Jesus is working in us? Thus Holy Chrysostom: “What does ‘the putting to death of the Lord Jesus’ mean, which they carried? — Daily various kinds of death threatening, which pointed both to the resurrection. If anyone does not believe, he says, that Jesus died and rose, let him be convinced of the truth of the resurrection by seeing us, dying daily and rising. When the Lord snatches us from mortal dangers, through this ‘the life of Jesus’ is manifested ‘in our flesh.’ So that what on one hand seems to show the weakness of the Apostles and their abandonment by the Lord, on the other hand clearly preaches His resurrection. For His power would not be so visible if we never suffered anything, as it is now when we suffer but remain unconquered.” So also Oecumenius and Theophylact.

It cannot be missed that, according to the flow of discourse, the manifestation of the life of Jesus in the constantly, as it were, dying body of the Apostles is the same as: “so that the exceeding greatness of the power may be of God and not from us.” Only in this place he brings the manifestation of God’s power in general to its manifestation as applied to the word of the gospel. For here the all-conquering principle is the assurance that the Crucified is alive, and not only alive, but gives us the power to live, despite all the destructive force of attacks against us from without. From this one can further trace the Apostle’s thought, namely: we show by ourselves that the Lord is alive, and this is the beginning and source of faith, quickening your souls. Consequently, as it were the spirit of life in Christ Jesus proceeds from our every-hour dying bodies. God purposely ordered it so, that the treasure hidden in our frailty, the word of the gospel and grace, might become your possession unhindered, so that you might taste its power and thereby partake of the life of Jesus Christ. Too strong and firmly closed a vessel would hinder knowing what is in it, but a fragile one and continually seeming to crack and being constantly repaired inevitably reveals what is in it.

2 Cor. 4:11. For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh.

He repeats what he said before, to make the thought he expressed clearer in the minds of readers; and this was necessary, so that what follows in verse 12 would be understood more precisely. Holy Chrysostom says: “When Holy Paul says something unclear, he always adds an explanation of his words. He did this in this place, clarifying what was said unclearly. For the reason, he says, ‘we are delivered to death for Jesus’ sake,’ that is, we carry His putting to death, so that the power of His life might be revealed in us, when He does not permit our mortal flesh, suffering so much, to be overcome by a multitude of evils.”

This is the direct thought. About future partaking of the life of Jesus through resurrection, the holy Apostle does not seem to have thought at this point. His attention is now limited entirely to the present work of preaching and the manifestation through it of the life-giving saving power in Christ Jesus. What the Apostle says: “that the life may be manifested,” ινα φανερωθη, points not to the future but to the present: that the life of Jesus be revealed or manifested now. Therefore, when thought turns, on account of these words, to future co-living with Christ, Holy Chrysostom says: “It is possible to understand the words otherwise.” And other of our interpreters follow him and repeat: it is possible also thus, suggesting that this is a possible but not the direct thought. Holy Chrysostom says: “It is possible to understand these words yet otherwise. How? — As he says in another place: ‘if we died with Christ, we believe that we shall also live with Him’ (Rom. 6:8). For as we carry His putting to death and resolve to die alive for Him now, so too He will deign to quicken us when we are dead. If we, despising life, go to death, then He also will bring us from death to life.” And Theodoret likewise: “So the Apostle also says in another place: ‘if we suffer with Him, we shall also be glorified with Him’ (Rom. 8:17). For this very reason we lovingly meet deadly dangers for the sake of our Master, so as to become partakers of His life and, sacrificing temporal life, receive in return the incorruptibility of the flesh.”

One can also read another incidental thought in these words of the Apostle, namely that one cannot become a partaker of the saving life of Jesus Christ in all its power except through suffering with Him. In baptism we are mystically buried with Him, and in life afterwards we are grafted into the life-giving tree of His passion and death through unavoidable suffering and voluntary deprivations, or various kinds of self-denial and self-mortification. Through these deaths, or dyings for the sake of the Lord Jesus, the power of His life is manifested in our nature. There is no other way; it is the one way—narrow and sorrowful. A comforted life in plenty and comfort places one outside the circle of those who partake of the life of Christ.

2 Cor. 4:12. So then death is working in us, but life in you.

“Death is working in us,” that is, sorrows, misfortunes, continual mortal dangers, by which it is shown to all that we are earthen vessels. “But life,”—he says,—“in you,” that is, the treasure hidden in us—the word of the gospel and grace—by this very fact that we die daily, becomes your possession and imparts to you life, which works in you. Being assured from our weakness and frailty,—from the fact that we die and yet remain alive,—being assured from this that God’s power works in us, you believe the word of the gospel; believing, you are quickened by the grace of the Holy Spirit through the mysteries and begin to live a new life, known to no one else, the life in Christ Jesus, a life which, having begun here, shall remain eternal, leading you into endless blessedness. Theodoret writes: “For the sake of your salvation we are subjected to dangers, because at the cost of danger to ourselves we deliver to you the teaching (that gives true life). And it turns out that as much as we suffer, you enjoy true life.” And Oecumenius likewise: “As if the Apostle said: we die because of the gospel, so that you, believing through it in Christ, might be deemed worthy of true life, which is both incorruptible and eternal life.” In him Photius says: “Sorrows, sufferings, and deadly dangers work in us, but faith and godliness, in which true life consists, in you. Life is faith with godliness, because they gain incorruptible, endless, and eternally blessed life in the heavens.” Let us conclude the discourse with the words of Theophylact: “We are in dangers; but from these dangers you gather the fruit of life, believing in the Gospel we proclaim, through which you begin to live the eternal life.”

The Apostle unfolded that they are earthen vessels, in order that the power of God working in them be clearer, and through this the faith of those called to salvation may increase, and the life in Christ Jesus may work more abundantly in these latter. A question might have arisen: but what of you? Will only death be working in you? — No, he says, not death alone. We are convinced that He who raised the Lord Jesus will raise us also in glory. This faith inspires us, and we, believing thus, do not cease to speak.

2 Cor. 4:13. And since we have the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believe and therefore speak.

He said: “in us death is working.” Now he continues as if: but this does not prevent us and does not deprive us of zeal to continue the work of preaching the Gospel. There is faith, inspiring us. And we in this case turn out to be in the same position as the prophet David, when he said: “‘I believed, therefore’ I spoke” (Ps. 115:1). A similar spirit of faith fills us too; having it, we believe and, believing, we speak. We speak, that is, we continue the gospel proclamation for the salvation and life of all, though surrounded from all sides only by deaths. The exact nature of the spirit of faith cannot be deduced from the example of holy David. The Apostle takes only one circumstance, that holy David, from the intensity of faith, could not restrain his tongue and spoke. In a similar way (he says), our tongue is moved by the irresistible force of faith. What meaning did faith have for the Apostle? — Judging from the preceding discourse, it will be the unwavering assurance that we are doing God’s work for God’s glory and the eternal good of all people. The following words: “knowing”—that God will raise us also, and so on—present that which supplements and vivifies this faith; for without this it would lack a final point, as it were, or be endless. But since this is such a point, which may be called the center of faith, it is very likely that the Apostle, speaking of faith, meant precisely this subject of faith. Holy Chrysostom says: “Having proved that affliction is not a sign of weakness and abandonment by God of those who allow it, the Apostle turns to faith and directs everything to it. And for the establishment of this faith he again points to the resurrection of Christ, saying: ‘we also believe and therefore speak.’ What do we believe? — ‘That He who raised Jesus will raise us also.’” And Theophylact likewise: “We believe and therefore speak, because as Jesus rose, so we shall here be delivered from all mortal dangers, and there be raised together with Jesus.”