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In this chapter we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy in declared (Co2 4:1), their sincerity is vouched (Co2 4:2), an objection is obviated (Co2 4:3, Co2 4:4), and their integrity proved (Co2 4:5-7). II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (Co2 4:8-12), and what it was that kept them from sinking and fainting under them (Co2 4:13 to the end).

INTRODUCTION TO 2 CORINTHIANS 4 In this chapter, the apostle declares the constancy, sincerity, and integrity of him, and his fellow ministers, in preaching the Gospel; asserts the clearness and perspicuity of it; removes the charge of pride and arrogance from them; takes notice of the afflictions he and others endured, for the sake of the Gospel; what supports they had under them, and what comforts they enjoyed: in Co2 4:1 he observes, that seeing they were employed in such a ministry, as before described in the preceding chapter, though they met with troubles in it, they did not sink under them; the reason of which was, partly the excellency of the ministry, and partly the grace and mercy of God; and they were no less sincere than they were diligent; and were the reverse of the false teachers, who used dishonest methods, craftiness and deceit; these they disclaimed, and delivered out naked truth, with all simplicity and evidence, and as in the sight of God, in confirmation of which they could appeal to the consciences of all that heard them, Co2 4:2 and whereas the apostle had affirmed the plainness and clearness of the Gospel ministry, both in the preceding chapter, and in the foregoing verse, he foresaw that an objection would be raised against it, which he anticipates, Co2 4:3 showing, that though the Gospel was not spiritually discerned and savingly understood by some persons, yet this was not to be charged upon the Gospel, as if it was attended with darkness and obscurity; but it was owing to the unbelief of men, and the power of Satan over them, in blinding their minds; otherwise the Gospel in itself was light and glorious, in which Christ, the image of God, in a most resplendent manner appears; and those on whom Satan thus wrought were such as did not belong to God's elect, but were of the number of them that perish: moreover the integrity of the apostle and other ministers appeared in their preaching Christ, and not themselves; and in serving the churches in that way, for the sake of Christ; so that they were far from being chargeable with pride, vanity, and arrogance, Co2 4:5 and they readily acknowledged, that all the Gospel light they had was from that God, who spoke light out of darkness in the first creation, whereby they were qualified to communicate light to others, in the name of Christ, Co2 4:6 and though they had a treasure committed to their trust, and which they had within them, yet they freely owned they were but earthen vessels; and the reason why such treasure was put there was, that the power seen in the conversion of sinners by their ministry might appear to be not of themselves, but of the Lord, Co2 4:7 and then the apostle proceeds to give an account of the afflictions endured by them, and of the divine supports they had, by which they were preserved from being overwhelmed with them, Co2 4:8 one end of which afflictions, and which are signified by bearing the dying of Jesus in their bodies, and by being exposed to death for his sake, was, that his life might be manifest in them, or his power in the upholding of them, Co2 4:10 and herein lay the difference between them and the Corinthians; the one were in deaths oft, and in very great distresses, and the other in prosperous circumstances, Co2 4:12 but however, they had much consolation amidst their sorrows and troubles, and which they had partly through the Spirit of faith, and in a way of believing; and who after the example of David, and having the same Spirit as he had, believed and spake, Co2 4:13 and partly through the hope of the resurrection of the dead, to which they were encouraged by the resurrection of Christ, Co2 4:14 as also by considering what valuable ends were answered by their bearing afflictions for the sake of Christ, and preaching the Gospel, namely the good of the churches of Christ, and the glory of God, Co2 4:15 and besides, they had an experience of the daily renovation of the inward man, or of the carrying on of the work of grace upon their souls; and of an increase of grace, right, and joy in them; and this kept them from fainting, though their outward circumstances and outward man were but in a poor condition, Co2 4:16 but more especially what raised their spirits, and kept them from sinking under their afflictions, was the view they had of eternal glory and happiness, to which they had respect; and the comparison they were led to make between their present afflictions, and glory, which their afflictions were working for as, that their afflictions were light, glory heavy; their afflictions were but for a moment, their weight of glory was for ever; their afflictions were seen and temporal, their glory unseen and eternal; or the things of this world, which they often needed, and yet did not regard, were visible and temporary things; but the things of another world they had their eye upon were invisible, only visible to faith, and would endure for ever.

But we have, this treasure in earthen vessels,.... This is a further commendation of the Gospel; and by which the apostle removes an objection against it, taken from the cross and persecutions that attend it, and the outward meanness of the ministers of it. The Gospel is called a "treasure", for not grace, nor Christ, but the Gospel is here meant; which is so styled, because it contains rich truths, and an abundance of them; comparable to gold, silver, and precious stones, for the price of them, their antiquity, distance of place from whence they come, and their duration; because it has in it rich blessings, spiritual ones, the blessings of the new covenant, solid, substantial, and irreversible ones, and a fulness of them; and because it consists of exceeding great and precious promises, of more worth than thousands of gold and silver; free, absolute, and unconditional ones, which are yea and amen in Christ, and relate both to this, and the other world; and also because it exhibits and shows forth to us the riches of God and of Christ, of grace and of glory; which are unsearchable, substantial, satisfying, and durable: the repository, or cabinet, in which this treasure is, are "earthen vessels"; by which are meant, ministers of the word, who are so in themselves, in their own esteem, and in the esteem of others; probably the apostle might have in view Lam 3:2. The doctors and scholars among the Jews are compared hereunto; "says R. Eleazar (p), to what is a disciple of a wise man like, in the esteem of a man of the world? at first he is like to a golden cup; when he has conversed with him, he is like to a silver cup; and when he has received any profit by him, he is like , "to an earthen cup", which, when broken, cannot be repaired again: the law (say they) is not confirmed but by him, who makes himself , "as an earthen vessel" (q): R. Joshua (r) was a great man in the king's palace, and he was deformed; wherefore Caesar's daughter said, wisdom is beautiful , "in an ugly vessel"; and he brought her a simile in proof of it from wine, which is not kept in a silver vessel.'' The allusion is either to the earth itself, in which treasure lies, or is hid, and out of which it is dug; or to pots and vessels made of earth, into which treasure has been used to be put; or to earthen pitchers, in which lights or lamps were formerly carried; see Jdg 7:16 where Gideon's three hundred men, are said to have empty pitchers, and lamps within the pitchers; they carried lamps with them to give them light, it being night when they went into the camp of Midian; and those they put into pitchers, that the Midianites might not perceive them afar off, as a Jewish commentator well observes (s); in like manner the Gospel put into earthen vessels is a glorious light to some, whilst it is hidden to others: yea, even lamps themselves were no other than earthen vessels, in which light was put; for so says Maimonides (t), a lamp, a burning light, is , "an earthen vessel", like a reed; and on the top of it is a little ear, which joins to it; and when it is made, a piece of old cloth is put upon the burning oil, and it continues in it; also an earthen vessel is made, in which there is a hollow place for to set the light in, and in it is gathered all that flows from the oil out of the light; and it is strengthened about the head of the candlestick, that the brass might not be hurt by the oil; and this vessel is called the house in which the light subsides, or the receptacle of the light; and which receptacle, another of the Misnic commentators says (u), is an earthen vessel, made to put the light in; and the lamp, he also says, is like an earthen platter, sharp pointed below, &c. and this allusion well agrees with the context, in which the Gospel is represented as a glorious light, shining in darkness, Co2 4:4. The Greek word the apostle uses, signifies also "shells of fishes"; and in like manner does Philo the Jew (w) compare the human body; "I am (says he) very little concerned for this mortal body which is about me, and cleaves to me , "like the shell of a fish"; though it is hurt by everyone.'' And the reference may be to pearls, which are said to have been found in such shells, particularly in oysters; and is designed to express, either the frail mortal bodies of the ministers of the Gospel, comparable to brittle shells; or baked earth; or rather the outward mean despicable condition of the apostles, and preachers of the word; being men of no figure in the world, for birth, learning, or outward grandeur; and being attended with sinful infirmities also, as other men; and more especially as they were labouring under reproaches, afflictions, and persecutions, for the sake of the Gospel; see Jer 32:14. The reason why it pleased God to put such a rich and valuable treasure into the hands of persons so mean and contemptible was, that the excellency of the power may be of God, and not of us: that is, that it might appear that the making of such persons ministers of the word was not of themselves, was not owing to their natural abilities, or to any diligence and industry, and acquirements of their own, or to any instructions they had received from others, but to the grace of God, and the effectual working of his power; and that the success which attended their ministrations in the conversion of sinners, and building up of saints, could only be ascribed to the exceeding greatness of divine power; and that the supporting of them in their work, under all the persecutions raised against them, and opposition made unto them, could be attributed to nothing else; of which power, instances are given in the following verses. (p) T. Bab. Sanhedrin, fol. 52. 2. (q) Shirhashirim Rabba, fol. 4. 2. (r) Juchasin, fol. 33. 2. (s) Laniado in Judg. vii, 16. (t) In Misn. Celim, c. 2. sect. 8. (u) Bartenora in ib. (w) De Joseph. p. 536.

This visible appearance cheats death and the devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel" we bear, protected as it is by the power of God the Father, and the blood of God the Son, and the dew of the Holy Spirit.

Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god-not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours" should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said "earthen vessels" for the very purpose that His excellence might be manifested forth.

How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels. With our own servant-boys, if they assume to themselves the right of vengeance on their fellow-servants, we are gravely offended; while such as make us the offering of their patience we not only approve as mindful of humility, of servitude, affectionately jealous of the right of their lord's honour; but we make them an ampler satisfaction than they would have pre-exacted for themselves.

But just as divine providence is not proved to be a fiction, particularly for those who are convinced of its existence, because its workings and arrangements are beyond the comprehension of human minds, so neither will the divine inspiration of holy Scripture, which extends through its entire body, be supposed to be nonexistent because the weakness of our understanding cannot discover the deep and hidden thoughts in every sentence. For the treasure of divine wisdom is concealed in vessels of poor and humble words, as the apostle points out when he says: “We have this treasure in earthen vessels, that the greatness of the divine power may shine forth the more,” when no taint of human eloquence is mingled with the truth of the doctrines.

"But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves." For seeing he had spoken many and great things of the unspeakable glory, lest any should say, 'And how enjoying so great a glory remain we in a mortal body?' he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, "That the exceeding greatness of the power may be of God, and not from ourselves;" again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term "earthen" in allusion to the frailty of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, "For My power is made perfect in weakness." And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force; and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

We have a treasure in such vessels of clay. There are many who construe this last expression in reference to the body and to the Holy Spirit, meaning, of course, that we possess a treasure in earthen vessels. There is certainly that interpretation, but I think the better treasury-concept is that we have a most precious treasure in vessels of clay symbolizing the homely words of the Scripture.

Every word of Scripture is a symbol all its own. These rustic words that persons of every age ponder over are packed full of mystical meaning. “But we carry this treasure in vessels of clay”; we have a divine treasury of meaning in the most ordinary words.

By treasure, Paul meant the sacrament of God in Christ, which is made manifest to believers but which has been concealed from unbelievers with a veil. Just as a treasure is put in a hidden place, the sacrament of God is hidden within a person, in his heart. The reference to earthen vessels is an allusion to the weakness of human nature, which can do nothing unless empowered by God.

Since he said much that was great and lofty about the ineffable glory, lest anyone should say: how then shall we, having received such blessings as you describe, remain in a mortal body? – he says: the earthen vessel contains such treasures by the power of God. That the exceeding power manifested in us might be of God, and that no one might think we accomplish anything of ourselves, but that all who see might say that all this is of God. He hints at the false apostles, who attributed everything to themselves.

Above, he discussed the use of the ministry of the New Testament in regard to doing good; here he discusses its use in regard to enduring evil. In regard to this he does two things: first, he points to the endurance of the evils they suffered; secondly, he explains this (v. 11). In regard to the first he does three things: first, he shows the reason why they are exposed to tribulations by God; secondly, he shows that they should act patiently under these tribulations (v. 8); thirdly, he gives the reason for this patience (v. 10). He says, therefore: God has shone on our minds to give light to others, and this light is our greatest treasure: "It is an unfailing treasure for men" (Wis. 7:14); "Abundance of salvation, wisdom and knowledge" (Is. 33:6). But we do not have that greatest treasure in a precious place, but in a lowly fragile thing, in order that its power may be attributed to God. Hence, he says, We have this treasure, i.e., that light by which we enlighten others, in earthen vessels, i.e., in our frail and lowly body: "For he knows our frame; he remembers that we are dust" (Ps. 103:14); "Like the clay in the potter's hand, so are you in my hand, O house of Israel" (Jer. 18:6); "Yet, O Lord, you are our Father, we are the clay" (Is. 64:8). Therefore we have it in earthen vessels to show that the transcendent power of that light belongs to God, i.e., attributed to God, and not believed to belong to us. For if we were rich or powerful or noble according to the flesh, any great good we did would be attributed not to God but to ourselves. But now, because we are poor and contemptible, such excellence is attributed to God and not to ourselves. Therefore, God wants us to be held in contempt and to be exposed to tribulations: "Lest they should say, 'Our hand is triumphant, the Lord has not wrought all this'" (Deut. 32:27); "That no human being might boast in the presence of God" (1 Cor. 1:29); "You sent them as your forerunners not to speak" (Wis. 12:8).

St. Paul shows the integrity with which he had preached the Gospel of Christ, Co2 4:1, Co2 4:2. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, Co2 4:3, Co2 4:4. How he preached, and how he was qualified for the work, Co2 4:5-7. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, Co2 4:8-15. And the prospect he had of eternal blessedness, Co2 4:16-18.

But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. The Platonists make two bodies of a man: the one they call οξημα ψυχης, the chariot of the soul; the other, that which we see and touch; and this they call οστρακινον which is the same to us as the shell is to the fish. The word οστρακον not only signifies a shell, or vessel made of shell, but also πηλος ωπτημενος, an earthen vessel which has been burnt in the kiln, and earthen vessels or pottery in general; the difference between σκευη οστρακινα, earthen ware, and σκευη κεραμεως, the potter's vessel, is this: the latter implies the vessel as it comes out of the hands of the potter Before it is burnt; and the other is the vessel After it has passed through the kiln. St. Chrysostom, speaking of this difference, observes that the vessels once baked in the kiln, if broken, are incapable of being restored, δια την εκ τουπυρος εγγινομενην αυτοις ἁπαξ αντιτυπιαν, because of the hardness once gotten by fire; whereas the others are of clay unbaken, if they be spoiled ῥᾳδιωϚπρος το δευτερον επανελθῃ σχημα, they may easily, by the skill of the potter, be restored to some second form. See Hammond. This comports excellently with the idea of St. Paul: our bodies are in a recoverable form: they are very frail, and easily marred; but by the skill of the workman they may be easily built up anew, and made like unto his glorious body. The light and salvation of God in the soul of man is a heavenly treasure in a very mean casket. The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law." See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out. That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.

HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18) Therefore--Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (Co2 3:17-18). seeing we have this ministry--"The ministration of the Spirit" (Co2 3:8-9): the ministry of such a spiritual, liberty-giving Gospel: resuming Co2 3:6, Co2 3:8. received mercy--from God, in having had this ministry conferred on us (Co2 3:5). The sense of "mercy" received from God, makes men active for God (Ti1 1:11-13). we faint not--in boldness of speech and action, and patience in suffering (Co2 4:2, Co2 4:8-16, &c.).

"Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [CHRYSOSTOM, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (Co2 4:16; compare Co2 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jdg 7:16-20, Jdg 7:22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [BENGEL]. that the excellency of the power, &c.--that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (Co1 2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (Co2 4:10-11; Joh 3:30). may be of God . . . not of us--rather, as Greek, "may be God's (may be seen and be thankfully [Co2 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.