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Selected Verse: 2 Corinthians 4:7 - Darby
| Verse |
Translation |
Text |
| 2Co 4:7 |
Darby |
But we have this treasure in earthen vessels, that the surpassingness of the power may be of God, and not from us: |
| |
King James |
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
"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. |
| Notes on the Bible, by Albert Barnes, [1834] |
But we have this treasure - The treasure of the gospel; the rich and invaluable truths which they were called to preach to others. The word "treasure" is applied to those truths on account of their inestimable worth. Paul in the previous verses had spoken of the gospel, the knowledge of Jesus Christ, as full of glory, and infinitely precious. This rich blessing had been committed to him and his fellow-laborers, to dispense it to others, and to diffuse it abroad. His purpose in this and the following verses is, to show that it had been so entrusted to them as to secure all the glory of its propagation to God, and so also as to show its unspeakable value. For this purpose, he not only affirms that it is a treasure, but says that it had been so entrusted to them as to show the power of God in its propagation; that it had showed its value in sustaining them in their many trials; and "they" had showed their sense of its worth by being willing to endure all kinds of trial in order to make it everywhere known, Co2 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Mat 13:46.
In earthen vessels - This refers to the apostles and ministers of religion, as weak and feeble; as having bodies decaying and dying; as fragile, and liable to various accidents, and as being altogether unworthy to hold a treasure so invaluable; as if valuable diamonds and gold were placed in vessels of earth of coarse composition, easily broken, and liable to decay. The word "vessel" (σκεῦος skeuos) means properly any utensil or instrument; and is applied usually to utensils of household furniture, or hollow vessels for containing things, Luk 8:16; Joh 19:29. It is applied to the human body, as made of clay, and therefore frail and feeble, with reference to its "containing" anything, as, e. g., treasure; compare note on Rom 9:22-23. The word rendered "earthen," (ὀστρακίνοις ostrakinois) means that which is made of shells (from ὄστρακινον ostrakinon), and then burnt clay, probably because vessels were at first made of burnt shells. It is suited well to represent the human body; frail, fragile, and easily reduced again to dust. The purpose of Paul here is, to show that it was by no excellency of his nature that the gospel was originated; it was in virtue of no vigor and strength which he possessed that it was propagated; but that it had been, of design, committed by God to weak, decaying, and crumbling instruments, in order that it might "be seen" that it was by the power of God that such instruments were sustained in the trials to which they were exposed, and in order that it might be manifest to all that it was not originated and diffused by the power of those to whom it was entrusted. The idea is, that they were altogether insufficient of their own strength to accomplish what was accomplished by the gospel. Paul uses a metaphor similar to this in Ti2 2:20.
That the excellency of the power - An elegant expression, denoting the exceeding great power. The great power referred to here was that which was manifested in connection with the labors of the apostles - the power of healing the sick, raising the dead, and casting out devils; the power of bearing persecution and trial, and the power of carrying the gospel over sea and land, in the midst of danger, and in spite of all the opposition which people could make, whether as individuals or as combined; and especially the power of converting the hearts of sin ners, of humbling the proud, and leading the guilty to the knowledge of God, and the hope of heaven. The idea is, that all this was manifestly beyond human strength; and that God had of design chosen weak and feeble instruments "in order" that it might be everywhere seen that it was done not by human power but by his own. The instrumentality employed was altogether "disproportionate" in its nature to the effect produced.
May be of God - May evidently appear to be of God; that it may be manifest to all that it is God's power and not ours. It was one great purpose of God that this should be kept clearly in view. And it is still done. God takes care that this shall be apparent. For:
(1) It is "always" true, whoever is employed, and however great may be the talents, learning, or zeal of those who preach, that it is by the power of God that people are converted. Such a work cannot be accomplished by man. It is not by might or by strength; and between the conversion of a proud, haughty, and abandoned sinner, and the power of him who is made the instrument, there is such a manifest disproportion, that it is evident it is the work of God. The conversion of the human heart is not to be accomplished by man.
(2) ministers are frail, imperfect, and Sinful, as they were in the time of Paul. When the imperfections of ministers are considered; when their frequent errors, and their not unfrequent moral obliquities are contemplated; when it is remembered how far many of them live from what they ought to do, and how few of them live in any considerable degree as becometh the followers of the Redeemer, it is wonderful that God blesses their labor as he does; and the matter of amazement is not that no more are converted under their ministry, but it is that so many are converted, or that any are converted; and it is manifest tidal it is the mere power of God.
(3) he often makes use of the most feeble, and unlearned, and weak of his servants to accomplish the greatest effects. It is not splendid talents, or profound learning, or distinguished eloquence, that is always or even commonly most successful. Often the ministry of such is entirely barren; while some humble and obscure man shall have constant success, and revivals shall attend him wherever he goes. It is the man of faith, and prayer, and self-denial, that is blessed; and the purpose of God in the ministry, as in everything else, is to "stain the pride of all human glory," and to show that he is all in all. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
This treasure
The divine light which is the guide and inspiration of the apostolic ministry.
In earthen vessels (ἐν ὀστρακίνοις σκεύεσιν)
The adjective occurs only here and Ti2 2:10. Herodotus says of the king of Persia: "The great king stores away the tribute which he receives after this fashion: he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterward removed, leaving the metal in a solid mass" (iii., 96). Stanley cites the story of a Rabbi who was taunted with his mean appearance by the emperor's daughter, and who replied by referring to the earthen vessels in which her father kept his wines. At her request the wine was shifted to silver vessels, whereupon it turned sour. Then the Rabbi observed that the humblest vessels contained the highest wisdom. The idea of light in earthen vessels is, however, best illustrated in the story of the lamps and pitchers of Gideon, Jdg 7:16. In the very breaking of the vessel the light is revealed.
Excellency (ὑπερβολὴ)
Lit., a throwing beyond. Hence preeminence, excellence. See on exceeding, Rom 7:13. Rev. renders exceeding greatness. The reference is to the fullness of power apparent in the apostolic ministry.
Of God - of us (τοῦ Θεοῦ - ἐξ ἡμῶν)
The A.V. misses the difference between the two expressions. Of God is belonging to God; God's property: from (ἐξ) is proceeding from ourselves. Rev., of God - from ourselves. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| But we - Not only the apostles, but all true believers. Have this treasure - Of divine light, love, glory. In earthen vessels - In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
15 For all things are for your sakes, that the grace abounding through the many may cause thanksgiving to abound to the glory of God.
30 He must increase, but I must decrease.
10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body;
11 for we who live are always delivered unto death on account of Jesus, that the life also of Jesus may be manifested in our mortal flesh;
4 and my word and my preaching, not in persuasive words of wisdom, but in demonstration of the Spirit and of power;
22 And the three hundred blew the trumpets, and Jehovah set every man's sword against his fellow, even throughout the camp. And the host fled to Beth-shittah towards Zererah, to the border of Abel-meholah, by Tabbath.
16 And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, and empty pitchers, and torches within the pitchers.
17 And he said to them, Look on me, and do likewise; behold, when I come to the extremity of the camp, it shall be that, as I do, so shall ye do.
18 And when I blow with a trumpet, I and all that are with me, ye also shall blow the trumpets around the whole camp, and shall say, For Jehovah and for Gideon!
19 And Gideon, and the hundred men that were with him, came to the outside of the camp in the beginning of the middle watch; and they had but newly set the watch; and they blew the trumpets, and broke the pitchers that were in their hands.
20 And the three companies blew the trumpets, and broke in pieces the pitchers, and held the torches in their left hand, and the trumpets in their right hand for blowing, and cried, The sword of Jehovah and of Gideon!
10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body;
16 Wherefore we faint not; but if indeed our outward man is consumed, yet the inward is renewed day by day.
20 But in a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour, and some to dishonour.
22 And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
23 and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
29 There was a vessel therefore there full of vinegar, and having filled a sponge with vinegar, and putting hyssop round it, they put it up to his mouth.
16 And no one having lighted a lamp covers it with a vessel or puts it under a couch, but sets it on a lamp-stand, that they who enter in may see the light.
46 and having found one pearl of great value, he went and sold all whatever he had and bought it.
8 every way afflicted, but not straitened; seeing no apparent issue, but our way not entirely shut up;
9 persecuted, but not abandoned; cast down, but not destroyed;
10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body;
11 for we who live are always delivered unto death on account of Jesus, that the life also of Jesus may be manifested in our mortal flesh;
13 Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.
16 And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, and empty pitchers, and torches within the pitchers.
10 For this cause I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.