"But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves; _we are_ pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken; smitten down, yet not destroyed; always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh. So then death worketh in us, but life in you. But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; knowing that He which raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you. For all things _are_ for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.
"Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."--2 COR. iv. 7-18 (R.V.).
In the opening verses of this chapter Paul has magnified his office, and his equipment for it. He has risen to a great height, poetic and spiritual, in speaking of the Lord of glory, and of the light which shines from His face for the illumining and redemption of men. The disproportion between his own nature and powers, and the high calling to which he has been called, flashes across his mind. It is quite possible that this disproportion, viewed with a malignant eye, had been made matter of reproach by his adversaries. "Who," they may have said, "is this man, who soars to such heights, and makes such extraordinary claims? The part does not suit him; he is quite unequal to it; his bodily presence is weak, and his speech contemptible." It is possible, further, though I hardly think it probable, that the very sufferings Paul endured in his apostolic work were cast in his teeth by Jewish teachers at Corinth; they were read by these spiteful interpreters as signs of God's wrath, the judgment of the Almighty on a wanton subverter of His law. But surely it is not too much to suppose that Paul could sometimes think unchallenged. A soul as great and as sensitive as his might well be struck by the contrast which pervades this passage without requiring to have it suggested by the malice of his foes. The interpretation which he puts upon the contrast is not merely a happy artifice (so Calvin), and still less a _tour de force_; it is a profound truth, a favourite, if one may say so, in the New Testament, and of universal application.
"We have this treasure," he writes--the treasure of the knowledge of the glory of God in the face of Jesus Christ, including the apostolic vocation to diffuse that knowledge--"we have this treasure in earthen vessels, that the exceeding greatness of the power [which it exercises, and which is exhibited in sustaining us in our function] may be seen to be God's, and not from us." Earthen vessels are fragile, and what the word immediately suggests is no doubt bodily weakness, and especially mortality; but the nature of some of the trials referred to in vv. 8 and 9 (ἀπορούμενοι, ἀλλ' οὐκ ἐξαπορύμενοι) shows that it would be a mistake to confine the meaning to the body. The earthen vessel which holds the priceless treasure of the knowledge of God--the lamp of frail ware in which the light of Christ's glory shines for the illumination of the world--is human nature as it is; man's body in its weakness, and liability to death; his mind with its limitations and confusions; his moral nature with its distortions and misconceptions, and its insight not yet half restored. It was not merely in his physique that Paul felt the disparity between himself and his calling to preach the Gospel of the glory of Christ; it was in his whole being. But instead of finding in this disparity reason to doubt his vocation, he saw in it an illustration of a great law of God. It served to protect the truth that _salvation is of the Lord_. No one who saw the exceeding greatness of the power which the Gospel exercised--not only in sustaining its preachers under persecution, but in transforming human nature, and making bad men good--no one who saw this, and looked at a preacher like Paul, could dream that the explanation lay in _him_. Not in an ugly little Jew, without presence, without eloquence, without the means to bribe or to compel, could the source of such courage, the cause of such transformations, be found; it must be sought, not in him, but in God. "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things which are." And the end of it all is that he which glorieth should glory _in the Lord_.