312 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IV.
In earthen vessels (€v dctpaxivois cxeveow). The adjective occurs only here and 2 Tim. ii. 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 after- ward 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, Judges vii. 16. In the very breaking of the vessel the light is revealed.
Excellency (imepBory). Lit., a throwing beyond. Hence pretminence, excellence. See on exceeding, Rom. vii. 13. Rev. renders exceeding greatness. The reference is to the fulness of power apparent in the apostolic ministry.
Of God—of us (rod Ocob—é£ judv). The A. V. misses the difference between the two expressions. Of God is belonging to God; Gods property : from (é€) is proceeding Jrom our- selves. Rev., of God—from ourselves.
8. Troubled (IruBowevor). See on tribulation, Matt. xiii, 21. The verb also has the meaning of to straiten, contract, as Matt. vii. 14, where reSrppévn, A. V. narrow, is properly rendered by Rev. straztened.
Distressed (ctevoywpovuevor). Only here and ch. vi. 12. From otevds narrow, and yapos a space. Hence cramped. The A. V. gives no suggestion of the figurative paradox. We are pressed closely, yet not cramped. Rev., pressed on every side, yet not straitened.
Perplexed (dzropovpevor). From & not, and mépos a passage. Lit., to be unable to find a way out.
In despair (€Eazropovpevor). Reyv., very neatly, renders wnto despair. The word expresses an advance of thought on per
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plexed, yet on the same line. We are perplexed, but not utterly perplexed. The play between the Greek words cannot be rend- ered.
9. Persecuted — forsaken (S:wxopevor—éyxatanevrdpevot). Rev., for persecuted, pursued, the primary meaning of the verb, thus giving vividness to the figure. orsaken, lit., left behind im (some evil plight). The figure is, pursued by enemies, but not left to their power: left in the lurch.
Cast down— destroyed (xaraBarropevor — arorAnvpevot). This carries on the previous figure. Though the pursuers over- take and smite down, yet are we not killed. Rev., smitten down. In all these paradoxes the A. V. fails to bring out the metaphors.
10. Bearing about. Ignatius, addressing the Ephesians, says: “Ye are God-bearers, shrine-bearers, Christ-bearers ” (‘‘ Epistle to Ephesians,” ix.). In the Antiochene Acts, Trajan alludes to Ignatius as “the one who declares that he bears about the crucified.” Ignatius was known as Oceoddpos God bearer, and so styles himself in the introductions of his epistles.
Dying (véxpwow). Only here and Rom. iv. 19. Primarily a putting to death, and thence the state of deadness, as Rom. iv. 19. Here in the former sense. Paul says, in effect, “our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is some- thing which we carry about with us.” Compare 1 Cor. xv. 31; Rom. viii. 36. This parallel with Christ’s death is offset by the parallel with Christ’s triumph—life through resurrection.
That the life also (Wa). In order that. The purport, ac- cording to God’s purpose, of this daily dying is to set forth the resurrection-life through Christ in us. Compare Rom. v. 10.
13. The same spirit of faith. The same, namely, which is set forth in the following passage. Spirit of faith: not dis- tinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit, Rom. viii. 4, sec. 5.