« Prev XII. The Victory of Faith. Next »




"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 been158 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 to159 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.

This verse is never without its application; and though the contempt of the world did not suggest it160 to St. Paul, it may naturally enough recall it to us. One would sometimes think, from the tone of current literature, that no person with gifts above contempt is any longer identified with the Gospel. Clever men, we are told, do not become preachers now—still less do they go to church. They find it impossible to have real or sincere intellectual intercourse with Christian ministers. Perhaps this is not so alarming as the clever people think. There always have been men in the world so clever that God could make no use of them; they could never do His work, because they were so lost in admiration of their own. But God's work never depended on them, and it does not depend on them now. It depends on those who, when they see Jesus Christ, become unconscious, once and for ever, of all that they have been used to call their wisdom and their strength—on those who are but earthen vessels in which another's jewel is kept, lamps of clay in which another's light shines. The kingdom of God has not changed its administration since the first century; its supreme law is still the glory of God, and not the glory of the clever men; and we may be quite sure it will not change. God will always have his work done by instruments who are willing to have it clear that the exceeding greatness of the power is His, and not theirs.

The eighth and ninth verses illustrate the contrast between Paul's weakness and God's power. In the series of participles which the Apostle uses, the earthen vessel is represented by the first in each pair, the divine power by the second. "We are pressed on every side, but not straitened"—i.e., not brought into a narrow place from which there is no escape. "We are perplexed, but not unto despair," or, preserving the relation161 between the words of the original, "put to it, but not utterly put out." This distinctly suggests inward rather than merely bodily trials, or at least the inward aspect of these: constantly at a loss, the Apostle nevertheless constantly finds the solution of his problems. "Pursued, but not abandoned"—i.e., not left in the enemy's hands. "Smitten down, but not destroyed": even when trouble has done its worst, when the persecuted man has been overtaken and struck to the ground, the blow is not fatal, and he rises again. All these partial contrasts of human weakness and Divine power are condensed and concentrated in the tenth verse in one great contrast, the two sides of which are presented in their divinely intended relation to each other: "always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body." And this again, with its mystical poetic aspect, especially in the first clause, is reaffirmed and rendered into prose in ver. 11: "For we, alive as we are, are ever being delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh."

Paul does not say that he bears about in his body the death of Jesus (θάνατος), but his dying (νέκρωσις, mortificatio), the process which produces death. The sufferings which come upon him daily in his work for Jesus are gradually killing him; the pains, the perils, the spiritual pressure, the excitement of danger and the excitement of deliverance, are wearing out his strength, and soon he must die. In the very same way Jesus Himself had spent His strength and died, and in that life of weakness and suffering which was always bringing him nearer the grave, Paul felt himself in intimate sympathetic communion with his Master: it was "the dying of Jesus" that he carried about in his162 body. But that was not all. In spite of the dying, he was not dead. Perpetually in peril, he had a perpetual series of escapes; perpetually at his wits end, his way perpetually opened before him. What was the explanation of that? It was the life of Jesus manifesting itself in his body. The life of Jesus can only mean the life which Jesus lives now at God's right hand; and these repeated escapes of the Apostle, these restorations of his courage, are manifestations of that life; they are, so to speak, a series of resurrections. Paul's communion with Jesus is not only in His dying, but in His rising again; he has the evidence of the Resurrection, because he has its power, present with him, in these constant deliverances and renewals. Nay, the very purpose of his sufferings and perils is to provide occasion for the manifestation of this resurrection life. Unless he were exposed to death, God could not deliver him from it; unless he were pressed in the spirit, God could not give him relief; there could be no setting off of the exceeding greatness of His power in contrast with the exceeding frailty of the earthen vessel. The use of body and of mortal flesh in these verses has been appealed to in support of an interpretation which would limit the meaning to what is merely physical: "I am in daily danger of death, God daily delivers me from it, and thus the life of Jesus is manifested in me." This is of course included in the interpretation given above; but I cannot suppose it is all the Apostle meant. The truth is, there is no such thing in the passage, or indeed in human life, as a merely physical experience. To be delivered to death for Jesus' sake is an experience which is at once and indissolubly physical and spiritual; it could not be, unless the soul had its part, and that the chief part, in it. To be163 delivered from such death is also an experience as much spiritual as physical. And in both aspects, and not least in the first, is the life of Jesus manifested. Nor can I see that it is in the least degree unnatural for one who feels this to speak of that life as being manifested in his "body," or in his "mortal flesh"; it is a way which all men understand of describing the human nature, which is the scene of the manifestation, as a frail and powerless thing.

The moral of the passage is similar to that of chap. i. 3-11. Suffering, for the Christian, is not an accident; it is a divine appointment and a divine opportunity. To wear life out in the service of Jesus is to open it to the entrance of Jesus' life; it is to receive, in all its alleviations, in all its renewals, in all its deliverances, a witness to His resurrection. Perhaps it is only by accepting this service, with the daily dying it demands, that that witness can be given to us; and "the life of Jesus" on His throne may become inapprehensible and unreal in proportion as we decline to bear about in our bodies His dying. All who have commented on this passage have noticed the iteration of the name of Jesus. Singulariter sensit Paulus dulcedinem ejus. Schmiedel explains the repetition as partly accidental, and partly indicative of the fact that Christ's death is here regarded as a purely human occurrence, and not as a redemptive deed of the Messiah. This points in the right direction, though it may fairly be doubted whether Paul would have drawn this distinction, or could even have been made to understand it. The analytic tendency of the modern mind often disintegrates what depends for its virtue on being kept whole and entire, and this seems to me a case in point. The use of the name Jesus rather indicates that, in recalling the actual events of164 his own career, Paul saw them run continually parallel to events in the career of Another; they were one in kind with that painful series of incidents which ended in the death of the historical Saviour. People have often sought in the Epistles of Paul for traces of a knowledge of Christ like that which is conserved in the first three Gospels; in this expression, τὴν νέκρωσιν τοῦ Ἰησοῦ, and in the repetition of the historical proper name, there is an indirect but quite convincing proof that the general character of Christ's life was known to the Apostle. And though he does not dwell on Christ's sympathy with the fulness and power of the writer to the Hebrews, it is evident from this passage that he was in sympathetic fellowship with One who had suffered as he suffered, and that even to name His human name was consolation.

In ver. 12 an abrupt conclusion is drawn from all that precedes: "So then death worketh in us, but life in you." Ironice dictum, is Calvin's comment, and the words are at least intelligible if so taken. The stinging passage beginning at chap. iv. 8 of the First Epistle is ironical in precisely this sense—"We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonour": this is as it were a variation on the theme "death worketh in us, but life in you." Still, the irony does not seem in place here: Paul writes in all seriousness that the sufferings which he endures as a preacher of the Gospel, and which eventually bring death to him—which are the approaches of death, or death itself at work—are the means by which life, in the most unqualified sense, comes to be at work in the Corinthians. If the death and life which are in view wherever the Gospel appears are to be distributed among them, the165 death is his, and the life theirs; the dying of Jesus is borne about by the Evangelist, while those who accept the message he brings at this cost are made partakers in Jesus' life.

Not indeed that the contrast can be thus absolute: the thirteenth verse corrects this hasty inference. If death alone were at work in St. Paul, it would frustrate his vocation; he would not be able to preach at all. But he is able to preach. In spite of all the discouragement which his sufferings might beget, his faith remains vigorous; he is conscious of possessing that same confidence toward God which animated the ancient Psalmist to sing, "I believed, therefore I spoke." "We also," he says, "believe, and therefore also we speak." What he believes, and what prompts his utterance, we read in the thirteenth verse: "We speak; knowing that He who raised Jesus shall raise us also like4040   Σὺν Ἰησοῦ is the true reading: sameness of kind is meant, not of time. Jesus, and shall present us with you. With you, I say: for the whole thing is for your sakes, that the grace, having become abundant, may by means of many4141   Διὰ τῶν πλειόνων is construed in the R.V. with πλεονάσασα (so Meyer): De Wette takes it as above; in the A.V. the διὰ is made to govern τὴν εὐχαριστίαν. There is no grammatical decision certain here. cause the thanksgiving to abound to the glory of God."

What an interesting illustration this is of the communion of the saints! Paul recognises a spiritual kinsman in the writer of the Psalm;4242   The Hebrew Psalm cxvi. 10 is at this precise point practically unintelligible, but that does not justify any one in saying that the fine thought of the Apostle is utterly foreign to the original text. The open confession of God, as a duty of faith, pervades the psalm from this point to the end (the verses beginning Ἐπίστευσα διὸ ἐλάλησα make a psalm by themselves in the LXX.). faith in God, the166 power which faith confers, the obligations which faith imposes, are the same in all ages. He recognises spiritual kinsmen in the Corinthians also. All his sufferings have their interest in view, and it is part of his joy, as he looks on to the future, that when God raises him from the dead, as He raised His own Son, He will present him along with them. Their unity will not be dissolved by death. The word here rendered "present" has often a technical sense in Paul's Epistles; it is almost appropriated to the presenting of men before the judgment-seat of Christ. Good scholars insist on that meaning here; but even with the proviso that acceptance in the judgment is taken for granted, I cannot feel that it is quite congruous. There is such a thing as presentation to a sovereign as well as to a judge—the presenting of the bride to the bridegroom on the wedding day as well as of the criminal to the justice—and it is the great and glad occasion which answers to the feeling in the Apostle's mind. The communion of the saints, in virtue of which his sufferings bring blessing to the Corinthians, has its issue in the joyful union of all before the throne. As Paul thinks of that, he sees an end in the Gospel lying beyond the blessing it brings to men. That end is God's glory. The more he toils and suffers, the more God's grace is made known and received; and the more it is received, the more does it cause thanksgiving to abound to the glory of God.

Two practical reflections present themselves here, nearly related to each other. The first is that faith naturally speaks; the second, that grace merits thanksgiving. Put the two into one, and we may say that grace received by faith merits articulate thanksgiving. Much modern faith is inarticulate, and it is far too167 soothing to be true if we say, Better so. Of course the utterance of faith is not prescribed to it; to be of any value it must be spontaneous. Not all the believing are to be teachers and preachers, but all are to be confessors. Every one who has faith has a witness to bear to God. Every one who has accepted God's grace by faith has a thankful acknowledgment of it to make, and at some time or other to make in words. It is not the faculty of speech that is wanting where this is not done; it is courage and gratitude; it is the same Spirit of faith which prompted the Psalmist and St. Paul. It is true that hypocrites sometimes speak, and that testimonies and thanksgivings are apt to be discredited on their account; but bad money would never be put in circulation unless good money was indisputably valuable. It is not the dumb, but the confessing Christian, not the taciturn, but the outspokenly thankful, who glorifies God, and helps on the Gospel. Calvin is properly severe on our "pseudo-nicodemi," who make a merit of their silence, and boast that they have never by a syllable betrayed their faith. Faith is betrayed in another and more serious sense when it is kept secret.

But to return to the Apostle, who himself, at ver. 16, returns to the beginning of the chapter, and resumes the οὐκ ἐγκακοῦμεν of ver. 1: "Wherefore we faint not." "Wherefore" means "With all that has been said in view"; not only the glorious future in which Paul and his disciples are to be raised and presented together to Christ, but his daily experience of the life of Jesus manifested in his mortal flesh. This kept him brave and strong. "We faint not; but though our outward man is decaying, yet our inward man is renewed day by day." The outward man covers the168 same area as "our body," or "our mortal flesh." It is human nature as it is constituted in this world—a weak, fragile, perishable thing. Paul could not mistake, and did not hide from himself, the effect which his apostolic work had upon him. He saw it was killing him. He was old long before the time. He was a sorely broken man at an age when many are in the fulness of their strength. The earthen vessel was visibly crumbling. Still, that was not the whole of his experience. "The inward man is renewed day by day." The meaning of these words must be fixed mainly by the opposition in which they stand to οὐκ ἐγκακοῦμεν ("we faint not"). The same word (ἀνακαινοῦσθαι) is used of the renewal of the soul in the Creator's image (Col. iii. 10)—i.e., of the work of sanctification; but the opposition in question proves that this is not contemplated here. We must rather think of the daily supply of spiritual power for apostolic service—of the new strength and joy which were given to St. Paul every morning, in spite of the toils and sufferings which every day exhausted him. Of course we can say of all people, bad as well as good, "The outward man is decaying." Time tires the stoutest runner, crumbles the compactest wall. But we cannot say of all, "The inward man is renewed day by day." That is not the compensation of every one; it is the compensation of those whose outward man has decayed in Jesus' service, who have been worn out in labours for His sake. It is they, and they only, who have a life within which is independent of outward conditions, which sufferings and deaths cannot crush, and which never grows old. The decay of the outward man in the godless is a melancholy spectacle, for it is the decay of everything; in the Christian it does not touch that169 life which is hid with Christ in God, and which is in the soul itself a well of water springing up to life eternal.

But who shall speak of the two great verses in which the Apostle, leaving controversy out of sight, solemnly weighs against each other time and eternity, the seen and the unseen, and claims his inheritance beyond? "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." One can imagine that he was dictating quick and eagerly as he began the sentence; he "crowds and hurries and precipitates" the grand contrasts of which his mind is full. Affliction in any case is outweighed by glory, but the affliction in question is a light matter, the glory a great weight: the light affliction is but momentary—it ends with death at the latest, it may end in the coming of Jesus to anticipate death; the weight of glory is eternal; and as if this were not enough, the light affliction which is but for a moment works out for us the weight of glory which endures for ever, "in excess and to excess," in a way above conception, to a degree above conception: it works out for us the things which eye hath not seen, nor ear heard, nor man's heart conceived, "all that God has prepared for them that love Him" (1 Cor. ii. 9). If Paul spoke fast and with beating heart as he crowded all this into two brief lines, we can well believe that the pressure was relaxed, and that the pen moved more steadily and slowly over the contemplative words that follow: "while we look not to the things which are seen,170 but to the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal." This sentence is sometimes translated conditionally: "provided we look," etc. This is legitimate, but unnecessary. The Apostle is speaking, in the first instance, of himself, and the looking is taken for granted. The look is not merely equivalent to vision; it means that the unseen is the goal of him who looks. The eye is to be directed to it, not as an indifferent object, but as a mark to aim at, an end to attain. This observation goes some way to limit the application of the whole passage. The contrast of things seen and things unseen is sometimes taken in a latitude which deprives it of much of its force: psychology and metaphysics are dragged in to define and to confuse the Apostle's thought. But everything here is practical. The things seen are to all intents and purposes that tempest-tossed life of which St. Paul has been speaking, that daily dying, that pressure, perplexity, persecution, and downcasting, which are for the present his lot. To these he does not look: in comparison with that to which he does look, these are a light and momentary affliction which is not worth a thought. Similarly, the things unseen are not everything, indefinitely, which is invisible; to all intents and purposes they are the glory of Christ. It is on this the Apostle's eye is fixed, this which is his goal. The stormy life, even when most is made of its storms, passes; but Christ's glory can never pass. It is infinite, inconceivable, eternal. There is an inheritance in it for all who keep their eyes upon it, and, sustained by a hope so high, bear the daily death of a life like Paul's as a light and momentary affliction. The connexion between the two is so close that the171 one is said to work for us the other. By divine appointment they are united; fellowship with Jesus is fellowship all through—in the daily dying, which soon has done its worst, and then in the endless life. We may say, if we please, that the glory is the reward of the suffering; it would be truer to say that it was its compensation, truer still that it was its fruit. There is a vital connexion between them, but no one can imagine he is reading Paul's thought who should find here the idea that the trivial service of man can make God his debtor for so vast a sum. The excellency of the power which raises the earthen vessel to this height of faith, hope, and inspiration is itself God's, and God's alone.

Distrust of the supernatural, insistence on the present and the practical, and the pride of a self-styled common sense, have done much to rob modern Christianity of this vast horizon, to blind it to this heavenly vision. But wherever the life of Jesus is being manifested in mortal flesh—wherever in His service and for His sake men and women die daily, wearing out nature, but with spirit ceaselessly renewed—there the unseen becomes real again. Such people know that what they do is not for one dead, but for One who lives; they know that the daily inspirations they receive, the hopes, the deliverances, are wrought in them, not by themselves, but by One who has all power in heaven and on earth. The things that are unseen and eternal stand out as what they are in relation to lives like these; to other lives, they have no relation at all. A worldly and selfish career does not work out an exceeding and eternal weight of glory, and therefore to the worldly and selfish man heaven is for ever an unpractical, incredible thing. But it not172 only comes out in its brightness, it comes out as a mighty inspiration and support, to every one who bears about in his body the dying of Jesus; as he fastens his eye upon it, he takes heart anew, and in spite of daily dying "faints not."

« Prev XII. The Victory of Faith. Next »
VIEWNAME is workSection