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Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - 2 Corinthians 4:7 - 4:7
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7. Ἔχομεν δὲ τὸν θησαυρὀν τοῦτον. The δέ introduces the contrast between the glory of the message and the weakness of the messenger. It matters little whether we interpret τὸν θησαυρόν as the γνῶσις τῆς δόξης, or the φωτισμός which this γνῶσις brings, or the ministry by which the γνῶσις is conveyed to others. It means the powers committed to him as an Apostle.
ἐν ὀστρακίνοις σκεύεσιν. Comp. Rom 9:22-23; 1Th 4:4; 2Ti 2:21; 1Pe 3:7; 2Es 7:63. The human body in its frailty is meant. Vessels of clay have neither the beauty nor the strength of vessels made of bronze, silver, or gold. They are rough in appearance, and can be easily chipped, cracked, or broken. Herodotus (III. xcvi. 3) tells how Darius used to melt down the tribute-money and run it into earthen jars, which he afterwards stripped off, περιαιρέει (comp. 2Co 3:16), leaving the bullion for future use. The comparison of the body to an earthenware vessel is common in literature, especially among the Stoics. Thus Seneca says that man is “a cracked vessel, which will break at the least fall” (Ad Marc. 11). Marcus Aurelius says that τὸ περικείμενον ἀγγειῶδες is by no means to be considered to be the man himself, but only the envelope out of which the soul glides gently in a peaceful death (x. 36, 38). But such metaphors have no necessary connexion with the Gnostic, Manichaean, and Neo-Platonic doctrine of the utter vileness of everything material, and therefore of man’s body. The reference to the creation of light in 2Co 4:6 renders it possible that here there is a reference to man’s being made out of earth (Gen 2:7); a reference to Gideon’s earthen pitchers (Jdg 7:16; Jdg 7:19) is also possible; but neither is at all certain. Origen (Philocal. iv) makes the ‘earthen vessels’ to be the humble diction of Scripture. The general meaning is, that a magnificent trust has been committed to us, but the instrument by which we discharge it is very mean.
ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ μὴ ἐξ καὶ ἡμῶν. That the exceeding greatness (2Co 12:7) of the power may be God’s, and not from us; may be recognized as belonging in God, and not as coming from ourselves (2Co 3:5). Comp. Rom 3:26, where εἰς τὸ εἶναι αὐτὸν δίκαιον means ‘that He might be seen to be righteous.’ What man has from himself is not ὑπερβολή but ἔλλειψις.