INDESCRIBABLY
PRECIOUS TREASURE
IN JARS OF CLAY!

M J Harris introduces these next 7 verses with the interesting comment that...

No person was ever more aware of the paradoxical nature of Christianity than Paul. And perhaps none of his Epistles contains more paradoxes than 2 Corinthians. With their numerous paradoxes, then, 2Co 4:7-12 are typical of this Epistle and of Paul’s style. 2Co 4:7 is the first paradox—the difference between the indescribable value of the gospel treasure and the apparent worthlessness of the gospel’s ministers (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or computer version)

We have (echo) means to have or to possess. The present tense pictures this as their continual possession.

Alfred Plummer has an interesting observation on Paul's repeated use of echo (to have, to possess)...

The Apostle again and again dwells upon the goodly possessions of the Christian, and especially of the Christian minister; confidence we have (2Co 3:4), having such hope (2Co 3:12), we have this ministry (2Co 4:1), we have this treasure (2Co 4:7), having the same spirit of faith (2Co 4:13), we have a building from God (2Co 5:1), possessing (having) all things (2Co 6:10), having these promises (2Co 7:1); and he often builds an argument upon these goodly possessions. (Ed: Every use of echo is in the present tense picturing the continuance, persistence and permanence of these possessions). (2 Corinthians 4:7 Commentary)

What is the "treasure"? In one of the most beautiful passages in all of Paul's letters he has just explained that the treasure is the Light of the knowledge of the glory of God in the face of Christ. (2Co 4:6-note) (See John Piper's wonderful summation = Chapter 4: God Is The Gospel - The Glory of Christ, the Image of God - goto page 54 in pdf) In a word the treasure is the creational, transforming power of the Gospel placed into followers of Christ pictured as lowly, even contemptible (as judged by what the world values) "jars of clay". As discussed more below, this paradoxical association of human weakness with divine power, makes it abundantly clear from Whom the power originates and Who is to receive the glory for the display of that power! As the psalmist aptly stated centuries prior...

Not to us, O LORD, not to us,
but to Thy Name give glory
because of Thy lovingkindness,
because of Thy truth.
(Psalm 115:1-note)

“Let him who boasts (glories),
boast (glory) in the Lord.”
 (1 Co 1:31)

Treasure  (2344)(thesauros from títhemi = put, set) refers to the place where goods and precious things are stored for safekeeping (Think about the glorious Gospel you possess!) and thus a repository (place, room, or container where something is deposited or stored), a treasure chest, a storehouse, a treasury. The second sense of thesauros refers to that which is stored up in the treasury or repository (Mt 2:11 Mt 6:19 20 21 Lk 12:33).

Figuratively thesauros can refer to  the heart, as the repository of thoughts, feelings, purposes, etc (Lk 6:45, Mt 12:35). Here in 2Co 4:7 thesauros clearly refers to the priceless Gospel with which all believers have been entrusted. Remember that when Jesus entrusted the stewards with valuables, He expected them to use them wisely, which is so convicting, for how infrequently I give out this priceless treasure to those who are spiritually destitute!

English definitions of treasure - Derived from Latin "thesaurus" = anything hoarded, treasure, storehouse, collection. Something of great worth or value. Gives us our English word "thesaurus" (a treasury of words). A great quantity of any thing collected for future use. Something or someone very much valued or highly prized. Wealth and riches, usually hoarded, esp. in the form of money, precious metals, or gems.

Mounce comments that...

The most common use in the NT is in reference to material riches (Mt 6:19, 21; 13:44, 52; Lk 6:45; 12:34, 35; 2Cor. 4:7; Col 2:3; He 11:26), such as what someone may find hidden in a field (Mt 13:44). A person’s treasure is a clear indicator of the state of his heart (Lk 12:34). True disciples store up their treasures in heaven (Mt 6:20; 19:21; Mk 10:21; Lk 12:33; 18:22), where they will have access to them. Treasures become stored up in heaven when disciples use God’s wealth to advance His purposes. They may not be able to take the riches with them when they die, but they can send them on ahead. (Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan  or Computer version)

L M Petersen writes that...

Treasure in the Holy Scriptures consisted in money or any possession—jewels, gold, silver, vessels, ointments, spices, arms, grain and food, instruments of war—considered wealth or valuable, and which a king, a government, or an individual stored in a safe, guarded place to keep from thieves and robbers.  (The Zondervan Encyclopedia of the Bible, Volume 5)

Thesauros - 17x in 16v in the NAS - Matt 2:11; 6:19, 20 21; 12:35; 13:44, 52; 19:21; Mark 10:21; Luke 6:45; 12:33 34; 18:22; 2 Cor 4:7; Col 2:3; Heb 11:26 Always translated treasure(s). Be sure to observe Who spoke the most about treasure! What general principle does that teach us about treasures?

Matthew 2:11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh.

Matthew 6:19-note "Do not store up ( with a negative = a command to stop doing this!) for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 "But store up ( = Jesus commands us to make this the goal of our life every day of our life until we see Jesus face to face!) for yourselves treasures (literally the Greek reads = "treasure for yourselves treasures") in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also.

Comment: Where is your heart today as you read this note? You can tell by in what or where or in whom you place value. Observe that the heart follows the treasure, not vice versa! Where is your treasure beloved? (See Solomon's wise advice Pr 4:23-note) As an aside, note that "time" is finite and priceless and therefore how you use the time allotted to you in this short life clearly reflects what you treasure and thus where your heart is -- Which motivated Paul to exhort all saints to daily, moment by moment, redeem the precious, passing time (Eph 5:16KJV-note)! Remember Jesus' warning in the context of Mt 6:19-21 that

(Absolutely) No one can (dunamai) serve (douloo) two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You (absolutely) cannot serve (douloo) God and mammon (wealth, property). (Mt 6:24-note) (If you try to achieve a divided allegiance, all you will accomplish is anxiety - which is what Jesus goes on to exposit in the next 10 verses [Mt 6:25-34-note]! It follows that if I am anxious, I might do well to get a "heart check up" using God's "EKG" of Mt 6:24. This may not explain or alleviate all my anxiety but it is at least a starting point.)

Richards: The saying “Where your treasure is, there your heart will be also” (Mt 6:21; Lk 12:34) focuses attention on values. That which is deemed valuable will be the focus of thoughts and efforts and will undoubtedly shape the choices that one makes in life. (Richards, L O: Expository Dictionary of Bible Words: Regency or Computer Version - New International Encyclopedia of Bible Words)

Matthew 12:35 (Context = Mt 12:34) "The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil.

Comment: Good (as God defines good, cp Jn 15:5, 8) can only come from a "good heart" (cp Lk 8:15).

MacArthur: A person’s heart is the treasury of his thoughts, ambitions, desires, loves, attitudes, and loyalties. It is the reservoir from which the mouth draws its expressions. It is axiomatic that a good treasure brings forth what is good and an evil treasure brings forth what is evil. “Does a fountain send out from the same opening both fresh and bitter water?” James asked (Jas 3:11). A common expression in the computer world is GIGO, which stands for “Garbage in, garbage out.” In other words, the quality of data entered determines the quality of the results produced from that data. In exactly the same way, the quality of what is in a person’s heart determines the quality of speech his mouth produces. (Matthew 8-15, Matthew 16-23, Matthew 24-28 or Logos or Wordsearch)

Matthew 13:44 "The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field.

Matthew 13:52 And Jesus said to them, "Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old."

MacArthur explains: The disciples were not to spurn the old for the sake of the new. Rather the new insights they gleaned from Jesus’ parables were to be understood in light of the old truths, and vice versa.

Matthew 19:21 Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me."

Mark 10:21 Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me."

Luke 6:45 "The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.

Luke 12:33 "Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. 34 "For where your treasure is, there your heart will be also.

Luke 18:22 When Jesus heard this, He said to him, "One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me."

2 Corinthians 4:7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves;

THE GREATEST
"TREASURE CHEST"!

Colossians 2:3-note in Whom (Christ) are hidden all the treasures of wisdom and knowledge. (Why does Paul tell us this? Col 2:4-note)

Comment: Observe the clear contrast (calling for a clear choice) between the treasures in Colossians 2:3 and the treasures in Hebrews 11:26! Can they even be compared when viewed in the light of eternity? I think not! So why do we (I) weary ourselves (myself) with accumulation of the passing pleasures of temporally gratifying "tinkling trinkets and trifles" (trinket & trifle = both something of little value/significance) to the neglect of "accumulation" of that which satisfies and endures eternally! Veritable "spiritual insanity" methinks!

Hebrews 11:26-note (Context = Heb 11:25-note) considering the reproach of Christ greater riches (~"treasure") than the treasures of Egypt; for he was looking to the reward (~the "treasure" that remains!)

Thesauros -77x in 69v in the non-apocryphal Septuagint (LXX) - Ge 43:23; Dt 28:12; 32:34; Josh 6:19, 24; Jdg 18:7; 1 Kgs 7:37; 14:26; 15:18; 2 Kgs 12:19; 14:14; 16:8; 18:15; 20:13, 15; 24:13; 1 Chr 9:26; 26:20, 22, 24, 26; 27:25, 27f; 2 Chr 5:1; 8:15; 12:9; 16:2; 25:24; 32:27; 36:18; Ezra 2:69; 5:14; Neh 7:70f; 10:40; 12:44; 13:12; Ps 32:7; 134:7; Pr 2:4; 3:14; 8:21; 10:2; 15:16; 21:20; Job 3:21; 38:22; Amos 8:5; Mic 6:10; Joel 1:17; Mal 3:10; Isa 2:7; 33:6; 39:2, 4; 45:3; Jer 10:13; 15:13; 20:5; 27:25, 37; 28:13, 16; 30:20; 48:8; Ezek 27:24; 28:4, 13

Guzik notes that...

Earthenware vessels were common in every home in the ancient world. They were not very durable (compared to metal), and they were useless if broken (glass could be melted down again). “They were thus cheap and of little intrinsic value.” (Kruse) God chose to put His light and glory in the everyday dishes, not in the fine china!

We almost always are drawn to the thing that has the best packaging. But the best gifts often have the most unlikely packaging. God did not see a need to “package” Jesus when He came as a man to this earth. Jesus was not embarrassed to live as an earthen vessel. God is not embarrassed to use clay pots like us!

Earthen (3749) (ostrakinos from óstrakon = baked clay - English "oyster") is an adjective which literally means made of baked clay and thus describes pottery or earthenware (2Ti 2:20). Such earthenware was the least valuable in the ancient Greece household and when broken would not be repaired but cast out. The plural noun ostraca has been taken directly over into English for potsherds or broken pieces of pottery that are found in archaeological excavations.

Ostrakinos is used figuratively in 2Co 4:7 to describe that which is fragile or lowly.

Colin Brown comments that...

There is little evidence of a metaphorical use of ostrakinos in antiquity until the second century A.D. when Artemidorus describes the body of a man as an earthenware vessel...

The striking contrast between the splendour of the treasure and the commonness of the vessel in which it is stored directs attention away from the preachers to the glory of the message they proclaim. It was not unusual in the ancient world to conceal valuable treasures in earthenware urns.

In this context ostrakinos refers to the whole man who is entrusted with the gospel. This description finds a parallel in rabbinic accounts of men as clay vessels containing the Torah or wisdom which God has bestowed, e.g. Sifre Deut. 48 (84a on Deut. 11:22): as it is not possible for wine to be stored in golden or silver vessels, but only in one which is least among the vessels, an earthenware one, so also the words of Torah can be kept only with one who is humble in his own eyes; cf. b. Taanith 7a, where “glorious wisdom in a repulsive earthen vessel” describes R. Jehoshua ben Chanaiah, whose appearance was unattractive. Paul’s detractors had described his bodily appearance as weak and dismissed his words as inconsequential (2Co 10:10; cf. 2Co 10:1; 11:6). His self-description as ostrakinos attests that human weakness presents no barrier to the accomplishment of the divine intention when it is undergirded by the transcendent power of God (cf. 2Cor. 3:5; 4:7; 12:9, 10; 13:3, 4).(Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan  or Computer version)

MacArthur adds that...

The vessels Paul describes here were just common pots: cheap, breakable, easily replaceable, and virtually valueless. Occasionally they were used to hide valuables, such as gold, silver, and jewelry. The pots containing such valuable items would often be buried in the ground. In fact, the man in Jesus’ parable who found the treasure hidden in a field (Mt. 13:44) might have discovered it when his plow broke a buried pot. Clay pots were also used to store valuable documents; the Dead Sea Scrolls were discovered stored in clay pots in a cave near Qumran.

The only other NT use of ostrakinos is in Second Timothy...

Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor. (2 Ti 2:20-note).

Comment: The idea here is that these vessels were used for dishonorable tasks. These clay pots had no value in themselves but only had value in regard to what they contained or the service they performed.

. The vessels must be clean and emptied of self.

W L Lane explains that this use of: Ostrakinos occurs in a context, where Paul urges Timothy to separate himself from false teachers like Philetus and Hymenaeus, who have subverted the faith of some Christians at Ephesus (2Ti. 2:14-19, 22-26). The appearance of false teachers poses the question as to why there are disloyal persons in the congregation. Paul responds by comparing the church to a large house in which it is normal to find vessels of differing material, which serve different, indeed opposite, functions (2Ti 2:20). Even as the presence of vessels of wood and earthenware (ostrakinos) devoted to disreputable use in such a house occasions no surprise, so the evidence of base leadership in the church can be anticipated. But 2Ti 2:21 makes the point that, whether a vessel is made of gold, silver, or earthenware, it may be clean in order to be ready for honorable service to the owner. By separating himself from the false teachers and cleansing himself from their disreputable actions, Timothy will be prepared for any task to which his Master is calling him.

Comment: Picking up on the vessel imagery, believers are ordained of God to bear the water of life to a thirsting world (2Ti 2:21; 2 Cor 4:7)

Ostrakinos -15x in the non-apocryphal Septuagint (LXX) - Lv 6:21; 11:33; 14:5, 50; 15:12; Nu 5:17; Is 30:14; Jer 19:1, 11; 39:14; La 4:2; Ezek 4:9; Da 2:33 34, 42. It is to note that in rendering the Aramaic portion of Daniel the translators chose ostrakinos to describe the great image seen by Nebuchadnezzar in a dream, whose feet were partly of iron and partly of clay (Da 2:33, 34, 42-note - Da 2:41 uses the related word ostrakon = earthen vessel, also describes the hard shell of certain animals - snails, mussels, tortoises). Below is an example of a figurative use in the Septuagint.

The precious sons of Zion, weighed against fine gold, how they are regarded as earthen jars, the work of a potter’s hands!  (La 4:2).

Comment: The humiliated sons of Zion, who are “weighed against fine gold” are now considered to be of no more value than common earthenware by their captors.

Marvin Vincent notes that...

The adjective ostrakinos occurs only here and 2Ti 2:20-note. 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” (3:96).

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. (Vincent, M. R. Word studies in the New Testament 3:312)

Adam Clarke has an interesting note regarding earthen vessels

The original, ostrakinos skeuosin , 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 GOSPEL IS GOLD
WE ARE BUT JARS OF CLAY

No one is too common, too weak, too shy, too inarticulate, too disabled to do what God wants you to do with your gift. (Calling All Clay Pots)

Read Charles Haddon Spurgeon's Personal Testimony about how God used a simple man, a nameless "jay of clay" (nameless on earth and in time but renowned in heaven and for eternity)  to preach a simple message on Isaiah 45:22 which the Spirit used to save the man who would go on to be heralded as the "prince of preachers". How awesome are the "paradoxes" of God,  Whose "foolishness...is wiser than men, and (Whose) weakness...is stronger than men." (1Co 1:25)

John Piper in his book "Brothers, We Are Not Professionals- A Plea to Pastors for Radical Ministry" asks a convicting question...

Is there a way
to be a professional clay pot?

We are afflicted in every way but not crushed, perplexed but not driven to despair, persecuted but not destroyed, always carrying in the body the death of Jesus (professionally?) so that the life of Jesus may also be manifested (professionally?) in our bodies (2Co 4:9–11).

Rob Morgan writes that...

in Bible times, when they didn’t have banks or safe repositories, they would bury their precious possessions in the earth or hide them in caves. They would often use clay jars for doing this. Have you ever read about the Dead Sea Scrolls? These priceless manuscripts date back 2000 years and were discovered in caves near the ruins of the village of Qumran, in the desert South of Jerusalem. They were stored in clay jars. Of course, clay jars break easily. They are fragile. They are easily damaged. In fact, that’s the way the scrolls were found. An Arab goat herder threw a rock toward the cliffs, trying to scare his goat back down the hill. The rock sailed through the opening of a cave, and the boy heard the sound of a jar breaking. The Dead Sea Scrolls were stored in jars of clay, but jars of clay are fragile. They break easily.

And Paul is using that as an illustration of you and me. We are God’s depositories for His treasure, yet we are fragile and breakable and easily damaged. Every one of us can identify with that. I don’t need to spend much time on this point. No matter how strong we think we are or how stoic we try to be, we are fragile people and we break and are easily damaged. That’s true of us physically and it’s true of us emotionally. Some of you right now feel like a jar of clay that’s been chipped or cracked or broken. Someone has thrown a rock, and it’s shattered something inside of you. Well, the benefit is that it keeps us humble. In fact, the rest of the verse makes this quite plain and that brings us to the third word—power. (Read the entire sermon - Jars of Clay)

Wiersbe rightly reminds us that...

We must focus on the treasure and not on the vessel. Paul was not afraid of suffering or trial, because he knew that God would guard the vessel so long as Paul was guarding the treasure (see 1Ti 1:11; 6:20). God permits trials, God controls trials, and God uses trials for His own glory. God is glorified through weak vessels. The missionary who opened inland China to the Gospel, J. Hudson Taylor, used to say, “All God’s giants have been weak men who did great things for God because they reckoned on Him being with them.” (Wiersbe, W: Bible Exposition Commentary - New Testament. 1989. Victor or Logos or Wordsearch)

Vessels (4632) (skeuos) refers to a hollow vessel or container of any material used for a specific purpose, with the meaning varying depending on the context - utensil, jar, dish, gear (e.g., "sea anchor" in Ac 27:17).

Figuratively skeuos refers to human beings who exercise or carry out some function - one's own body = 1Th 4:4-note, one's wife = 1Pe 3:7-note, recipients of God's wrath = Ro 9:21, 22-note (contrasted with Ro 9:23-note = believers); of believers as "vessels of honor" = 2Ti 2:21-note.

Luke uses skeuos to refer to Paul as vessel or instrument in Acts 9...

But the Lord said to him (Ananias), "Go, for he is a chosen instrument (vessel - Ac9:15KJV) of Mine, to bear My name before the Gentiles and kings and the sons of Israel for I will show him how much he must suffer for My name's sake." (Acts 9:15,16)

Comment: Here skeuos describes Paul as like a vessel who chosen for specific divine service, one of unimpressive stature, chosen to carry and communicate the  treasure of the glorious light of the Gospel, shining in his (and our) hearts, the light of the knowledge of the glory of God in the face of Christ. What an astonishing contrast - Paul like a cheap clay pot containing the indescribably, inexplicably precious  treasure—the treasure of the divine reality of the gospel. Baked dust carrying about the most precious treasure God has even given mankind!

Johann Sebastian Bach was one of the greatest musicians of all time and his skills on the organ were without equal. Once when an acquaintance praised Back’s rendition of a particular work, he replied like this. “There is nothing very wonderful about it,” he said. “You have only to hit the right notes at the right moment and the instrument does all the rest.” (Patrick Kavanaugh, The Spiritual Lives of Great Composers. Nashville: Sparrow Press, 1992, p. 13.)

Martin Luther said: “I simply taught, preached, wrote God’s Word...otherwise I did nothing....The Word did it all.”

Skeuos - 23x in 22v - Mt 12:29; Mk 3:27; 11:16; Lk 8:16; 17:31; Jn 19:29; Acts 9:15; 10:11, 16; 11:5; 27:17; Ro 9:21, 22, 23 2Co 4:7; 1Th 4:4; 2Ti 2:20, 21; He 9:21; 1Pe 3:7; Re 2:27; 18:12 NAS = article(2), container(1), goods(1), instrument(1), jar(1), merchandise(1), object(3), property(2), sea anchor(1), someone(1), vessel(3), vessels(6).

Baker

Jars (skeuos) or “containers” in the ancient world just as today could be made from a wide variety of materials, wood, glass, stone, brass, gold, silver, or clay. Generally, the more valuable the object to be stored, the nicer the container. Sometimes, how-ever, to throw off potential robbers, one might hide valuable objects, rings, jewels, spices, maybe even gold coins, in plain, unassuming containers. The latter idea, although the less expected, seems to come more in line with Paul’s thinking here....

Connecting the imagery of clay jars to human beings is not much of a stretch from a biblical point of view. Not only is man viewed as being created from dust (Ge 2:7), God is pictured as a potter (Isa 29:16; 45:9; 64:8), who can if he chooses, destroy his bad pots (Isa 30:14; Jer 18:1–22; 19:1–13). Paul draws further on this imagery in Rom 9:19–29 to highlight God’s sovereignty over man’s salvation. (Baker, W. R. 2Corinthians. The College Press NIV commentary. Joplin, MO: College Press Pub)

Matthew Henry

Why they should not preach themselves: because they were but earthen vessels, things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Jdg 7:16.

The treasure of Gospel light and grace is put into earthen vessels. The ministers of the Gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are mortal, and soon broken in pieces. And God has so ordered it that the weaker the vessels are the stronger His power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the Gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to rejoice the heart; but all this power is from God the Author, and not from men, who are but instruments, so that God in all things must be glorified. (Amen)

So that (2443) (hina) is used to express purpose or to introduce a conclusion. In this case Paul says that the reason God has deposited the treasure of the Gospel in frail men is that when others see sinners set free from sin solely by means of proclamation of the Gospel, it will be abundantly clear that the power that produced that effect was supernatural and not natural.

Hodges explains it this way...

The apostle means to present the utter disproportion between the visible means (jars of clay) and the effects produced (changed lives), as proof that the real power is not in man, but in God.

Power (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis conveys the idea of effective, productive energy, rather than that which is raw and unbridled. It is power which overcomes resistance or effects a change.

It is no accident that Paul used dunamis more in the letters to the Corinthians than in any other writing - 26x in 22v -1Co 1:18, 24; 2:4 5; 4:19f; 5:4; 6:14; 12:10, 28 29; 14:11; 15:24, 43, 56; 2Co 1:8; 4:7; 6:7; 8:3; 12:9, 12; 13:4 (usually translated "power" but sometimes "miracles"). For example...

For (explaining why the Cross of Christ should not be made void - 1Co 1:17)  the word of the Cross is to those who are perishing foolishness, but to us who are being saved (present tense = saved every day = present tense salvation = sanctification) it is the power of God. (1Co 1:18)

but (contrast with we preach Christ - 1Co 1:23) to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1Co 1:24)

And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,  (A picture of what a "clay pot" looks like in Christian ministry. Does this describe you [me] beloved?)5 that your faith should not rest on the wisdom of men, but on the power of God. (1Co 2:4, 5) (Which is exactly what he is saying here in 2Co 4:7)

For (explaining how Paul will assess those were teaching the Corinthians - did they have God's power?) the kingdom of God does not consist in words, but in power. (1Co 4:20)

Now God has not only raised the Lord, but will also raise us up through His power. (1Co 6:14) (Resurrection Power fill me this hour!)

For indeed He was crucified because of weakness, yet He lives because of the power of God (Who raised Him - 1Co 6:14). For we also are weak (cp "clay pots") in Him (Note the paradox: us = weak <>  in Him = power), yet we shall live with Him because of the power of God directed toward you. (2Co 13:4) (Notice this reiteration of the divine axiom that it is out of a weak "clay pot" that the power of God is dispensed to thirsty souls! Why do we so often [and vainly] seek to be strong in ourselves!)

The treasure that Paul is describing in this verse is the Gospel about which he writes in Romans..

I am not ashamed of the Gospel, for it is the power (dunamis) of God for salvation to everyone who believes, to the Jew first and also to the Greek. (Ro 1:16-note)

Comment: Remembering that dunamis depicts inherent power residing in a thing by virtue of its nature, Paul is saying that the Gospel in and of itself has the inherent, omnipotent power of God working supernaturally to bring about the salvation of a lost soul who receives the Gospel (See similar dynamic taught in Col 1:5-note, Col 1:6-note - Observe the "fruit" not of the clay pot messengers but of the surpassingly greatness of the power of the Gospel).  Our English word dynamite is derived from dunamis and some have suggested that the Gospel is "God’s dynamite". This is misapplication of this English derivative in an attempt to try to picture the life saving power of the gospel. Dunamis does not refer to explosive power, as if the Gospel will blow men to bits but to intrinsic power able to save men.

Kenneth Wuest: The concept of the Gospel as a force pervades the epistles to the Corinthians; its proof, so to speak, is dynamical, not logical. It is demonstrated, not by argument, but by what it does; and looking to what it can do, Paul is proud to preach it anywhere.

2Co 4:6 (note) gives the answer:

“God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

This means that in the dark and troubled heart of unbelief, God does what He did in the dark and unformed creation at the beginning of our world. He said, “Let there be light,” and there was light. So He says to the blind and dark heart, “Let there be light,” and there is light in the heart of the sinner. In this light we see the glory of God in the face of Christ. (I highly recommend that you take time to read especially chapter 4 of Dr Piper's online book God Is the Gospel- go to page 54 in the Pdf to begin Chapter 4)

The Gospels even use dunamis as a proper name of God = "Power" (Mt 26:64 , Mk 14:62)!

Alan Thompson summarizes this verse...

Why this ironic divine action of placing so precious and glorious a treasure in so common and frail a container? So that there would never be any mistaking the container for the contents: “in order to show that the all-surpassing power is from God and not from us” (v. 7). Contrary to the opinion of some in the church who have inflated egos, or those who would elevate pastor or deacon to the level of demigod, none of us are the treasure. We are fragile and imperfect vessels, one and all.

Years ago when Mohammed Ali was in his prime, he was about to take off on an airplane flight. Following standard procedure, the stewardess asked all passengers to fasten their seat belts. Noticing that he hadn’t fastened his, the stewardess gently reminded him to buckle up. In his usual brash style, Ali retorted, “Superman don’t need no seat belt!” Quickly but gently the stewardess reminded him, “Superman don’t need no airplane either.” And Ali reportedly fastened his belt.

It’s a humbling reality, but we need the reminder. We are weak, frail human beings. There are no “super-Christians,” and even though we have “super power” (hē huperbolē tēs dunameōs) within us, it is not our doing but the work of God.

Anyone who studies the church’s 2000 year history would have to be blind to miss this truth at work. There are heresies, conflicts and schisms, violence, arrogance and ignorance, failures and follies. Yet, in spite of it all, the church has continued and prospered. How could it be? It is because the all-surpassing, extraordinary, abundant, and preeminent power that has been at work across the ages came not from imperfect Christians, but from our perfect indwelling treasure, (the Gospel of) Jesus Christ. (Review and Expositor Volume 94. 1997. Louisville, KY: Review and Expositor)

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Earthen Vessels - Ruthe Frens had spent most of her life as a missionary in Japan. When I was asked to speak at her funeral, the apostle Paul’s words in 2 Corinthians 4 came to mind. Ruthe’s conversion as a child had not been like Paul’s. It was not accompanied by a blinding light from heaven and an audible message from Jesus (Acts 9). Yet, over the years it was obvious to all who knew her that she had seen the light—she had come to know God personally through faith in Jesus Christ (2Co 4:6-note). And her face revealed the joy of her relationship with the Lord.

Ruthe could also identify with Paul’s description of the human body as “an earthen vessel” (v.7), which is fragile and only temporary. An illness that almost took her life in 1953 left her physically weakened. But through the years she grew spiritually strong.

I was with her family when the doctor informed her that she didn’t have long to live. At that time, everyone could see the peace on her face. After her death, scores of letters and e-mail messages from friends in Japan had this common theme: Ruthe’s smile radiated the presence of Jesus in her life.

Does your life reveal to others that you know Jesus? Can they see that your heart has been transformed?— by Herbert Vander Lugt

Although my outward shell decays,
I'm inwardly renewed each day
Because the life and power of Christ
Indwells this fragile jar of clay.
—Sper

A Christian's life is the window
through which others can see Jesus.

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Joseph Philpot - January 15 - Daily Portions - January 15 - 2 Corinthians 4:7

Be not surprised if you feel that in yourself you are but an earthen vessel; if you are made deeply and daily sensible unto what a frail body God has communicated light and life. Be not surprised if your clay house is often tottering; if sickness sometimes assails your mortal tabernacle; if in your flesh there dwells no good thing; if your soul often cleaves to the dust; and if you are unable to retain a sweet sense of God's goodness and love. Be not surprised nor startled at the corruptions of your depraved nature; at the depth of sin in your carnal mind; at the vile abominations which lurk and work in your deceitful and desperately wicked heart. Bear in mind that it is the will of God that this heavenly treasure which makes you rich for eternity should be lodged in an earthen vessel.

We are to carry about a daily sense of our base original to hide pride from our eyes. We are to be despised by others; and by none so much as by our own selves. We have ever to feel our native weakness, and that without Christ we can do nothing; that we may be clothed with humility, and feel ourselves the chief of sinners, and less than the least of all saints. We thus learn to prize the heights, breadths, lengths, and depths of the love of Christ, who stooped so low to raise us up so high.

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OYSTER SHELLS FOR GOD
BEARING THE PEARL OF THE GOSPEL

Spurgeon's Exposition of 2Co 4:7 -

The original might very fairly be rendered,

“We have this treasure in oyster shells,”

for, just as pearls are found in the shells of oysters (Ed: see note below), so God gives to those who preach the Word the treasure of the gospel, yet they are themselves nothing but the oyster shells, nothing but the earthen vessel in which God pleases to place His priceless treasures. If you have done anything in the service of God, my brother, remember that you are nothing but the oyster shell, it is God’s truth that is the pearl in you; so while you are thankful for the honor that He puts upon you, mind that you give Him all the glory (Ps 115:1 1Co 1:31KJV). It is well to take the right view of our own imperfections and infirmities, as Paul did when he wrote, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” (2Co 12:9-note) The infirmity of the creature leaves the more room for the display of the greatness of the Creator; for, if God can work such wondrous results by using such poor tools as we are, how great must be his power and skill!

Note: Oyster is derived from Ostrakon which is related to the word for "clay" (ostrakinos) so Spurgeon's word picture is not far fetched.

The most earnest and faithful minister of the gospel must ever remember that humbling truth. He has this precious treasure of the gospel entrusted to his charge; he knows he has it, and he means to keep it safely, but, still, he is nothing but an earthen vessel, easily broken, soon marred,-a poor depository for such priceless truth. Yet God has a good reason for putting this treasure into earthen vessels,- That the excellency of the power may be of God, and not of us.

If angels had been commissioned to preach the gospel, we might have attributed some of its power to their superior intelligence, and if only those had been called to preach the gospel who were men of great intellect and of profound learning, we might have considered that the talent of man was the essential qualification for a preacher. But when God selects-as He often does, nay, as He always does;-earthen vessels, and some that seem more manifestly earthen than others, then the excellency of the power is unquestionably seen to be of God, and not of us.

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F B Meyer references 2Co 4:7 in his devotional commentary on Judges 7 in which God reduced the size of Gideon's...

This is one of the most searching chapters in the Old Testament. It is full of teaching to those among us who are full of their own plans and strength, and who can count on many great alliances to assist them. God will not give His glory to another, and He cannot give the Midianites into our hand so long as there is a likelihood of our laying claim to the results. Success in spiritual work must be denied us if it would tend to our vaunting ourselves. Hence it is that so many of God's most successful workers have had to pass through periods of humiliation at the river's brink.

Judges 7:3, 4, 5, 6, 7, 7:8 The test. -- Two methods were employed for thinning the army. First, the usual proclamation was made (Deut. 20:8). Then the way in which the soldiers drank was carefully observed. Those that threw themselves at full length were evidently apt to prefer their own comfort and refreshment to their soldierly self-denial, which prefers duty to pleasure; these were, therefore, dismissed. And the little body which remained was specially equipped; taking no more victuals than they could easily carry, because the campaign would be short in spite of the numbers of the foe.

A good equipment for the Christian, -- a light to shine, a trumpet to proclaim the victory of Jehovah; though at the best we are but earthen vessels (2 Cor. 4:6-7).

"God counts hearts, not heads" (Rev. J. M'Neill).

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The Treasure And The Pots - It has been said that the Roman Empire ran on olive oil. It was used in cooking, bathing, medicine, ceremonies, lamps, and cosmetics. For decades, olive oil from southern Spain was shipped to Rome in large clay jugs called amphorae. Those jugs, not worth sending back, were discarded in a growing heap of broken shards known as Monte Testaccio. The fragments of an estimated 25 million amphorae created that man-made hill, which stands today on the bank of the Tiber River in Rome. In the ancient world, the value of those pots was not their beauty but their contents.

Because of this, the first-century followers of Christ would have clearly understood Paul’s illustration of the life of Jesus in every believer. “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us” (2 Cor. 4:7).

Our bodies, like amphorae, are temporary, fragile, and expendable. In our modern world that highly values outward beauty, we would be wise to remember that our greatest treasure is the life of Jesus within us. By God’s grace and power, may we live so that others can see Christ in us.— by David C. McCasland

We are just the clay pots. Jesus is the true treasure within us.

THREE GENERAL OBSERVATIONS
ON THESE NEXT TWO PASSAGES

(1) Note that all of the verbs in 2Co 4:8 and 2Co 4:9 are in the present tense picturing continuous action. In other words Paul was continuously afflicted, perplexed, persecuted and struck down.

(2) Note also that the second verb of each "couplet" (antithetical set) is preceded by the English word "not" which is the Greek particle "ou" signifying absolute negation -- the idea is "by no means" or "absolutely not". Paul is emphatically denying that these actions or attitudes are his continued state.

(3) Note that each of these "effects" should not be divorced from their "cause" - In other words, Paul is "squeezed but not squashed" not because he "gutted it out" but because he relied on the surpassing greatness of the power (dunamis) of God to sustain him through the fiery trials. The transcending power of God transforms every tribulation that the sovereignty of God allows us to experience. "The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power." (Jamieson, R_

Plummer adds that...

The ruling idea throughout is that God manifests His power in His servants’ weakness. Whatever hostile agents, whether human or diabolical, may do, the earthen vessels are able to bear the shock and continue to render service. (2 Corinthians 4:7 Commentary)

As Wil Pounds reminds us...

Most of the time these old pots have to be broken before they emit the sweet fragrance of His grace. God does it through the pressures that come in our lives. In the midst of cracking the pot the believer is sustained by God's power and the prospect of future blessings in glory. These present sufferings lead on to eternal glory. We have confidence in view of the sure promise of eternal glory. Because God has placed His treasure in earthen vessels, our personal insufficiency and sufferings only serve to demonstrate more clearly that this treasure is not from us, but is the power of God. The life of Christ is revealed in affliction. We are nothing. The whole power is of God. We stewards of the treasure of God are to have none of the glory of the work. Our one supreme passion should be that God alone gets all the glory. It is His work, not ours. It is not our task to dream up great things to do for God and then ask Him to bless it. It is our job to find out where He is at work and join Him in what He is doing. The results are eternally different. God fulfills the ministry by using weak, afflicted, persecuted, and decaying vessels. These vessels that contain His fragrance are worn out in His work.  (Sweet Fragrance in Old Clay Pots)

A. W. Tozer said

It is doubtful God can bless any man greatly until He has hurt him deeply.

I like Rob Morgan's illustration...

One day a farmer’s donkey fell down into a well. The animal brayed and cried miserably for hours as the farmer tried to figure out what to do. There seemed no way to get the donkey out, and especially because the donkey was old and feeble anyway. So the farmer decided the best think to do would be to cover the old animal with dirt and just bury him. The man invited his neighbors to come and help, and they all grabbed shovels and began to pitching dirt into the well. When the poor donkey realized what was happening, he squealed in fear; but shortly, to everyone’s amazement, he quieted down. After awhile, the farmer peered down the well and was astonished at what he saw. With every shovel of dirt that hit his back, the donkey shook himself, the dirt fell to the ground, and the donkey took a step up. Pretty soon, to the amazement of all, the donkey stepped up over the edge of the well and trotted off!

Sometimes we feel like we’re being "buried alive". The world, the flesh and the devil shovel dirt on us, and sometimes other people, even believers, do the same. The "trick" is learning to "shake it off" and to take a step up. In this way, our problems become stepping-stones. However, this is where the story breaks down somewhat, for while we are called to "step up", we can do this only because we are being energized by nothing less than God’s all-surpassing power (2Co 4:7). And as we submit to the Refiner's fire, depending on His power, He will use us to impact the lives of others, whether we realize it or not. (Jars of Clay)

In 2Co 4:8,9 Paul gives four sets of contrasts each of which illustrates Paul’s experience as a clay pot, specifically describing his weaknesses that called for continual reliance on God's strength.

Paul has another list of contrasts in the first epistle to the Corinthians...

We are fools for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. 11 To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; 12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; 13 when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. (1Co 4:10-13).

Comment: Other apostolic weakness lists in the Corinthian correspondence 2Co. 6:3-10; 2Cor. 11:23-29

 In this list the emphasis is on God’s grace which delivers him. He is afflicted, perplexed, persecuted, and struck down, but never crushed, never utterly left to despair, never abandoned, never down and out. Some interpreters compare this to the Stoic emphasis on apatheia, or inner detachment, the ability to face all adversity with a noble indifference. This is not Paul’s orientation. Not his own inner reserve but God’s power pulls him through, for he had learned the secret

Not that I speak from want; for I have learned to be content in whatever circumstances I am.  I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me. (Php. 4:11 12 13).

Baker writes that...

Paul’s approach to hardships stands out in contrast to the widely known Stoic perspective of his day. He does not view hardships “stoically” as inconsequential, bouncing off him as if nothing. Rather, they are real, and they hurt. Neither does Paul treat the physical and emotional abuse he endures as cause for celebration and happiness. They can and do discourage him from a personal point of view. He is not a masochist for Christ, nor should any Christian portray himself as one who takes delight in the pain. Rather, the theological understanding that Paul will relay allows him to endure with superhuman confidence and tenacity. (Baker, W. R.. 2 Corinthians. The College Press NIV commentary. Joplin, MO: College Press Pub)

Afflicted in every way - "in every way and on every occasion" (Hodge) Some feel that this phrase (in every way) which precedes the first couplet (but is not repeated) applies to all 4 couplets.

"At every point difficulties press upon them: but they are not without way of escape." (Beet)

Afflicted (2346) (thlibo from thláo = crush, squash; see related word study - thlipsis) means literally to press hard upon, crowd close against, squeeze or crush. To distress, to treat with hostility, to oppress, to harass, to treat with hostility.

English definition of afflict (from Latin affligo, afflicto = to strike, cast down) = To give to the body or mind pain which is continued or of some permanence; to grieve, or distress; as, one is afflicted with the gout, or with melancholy, or with losses and misfortunes. To inflict upon one something hard to endure. To trouble; to harass; to distress. Synonyms  =  beset, burden, distress, grieve, harass, hurt, oppress, pain, plague, rack, smite, torment, trouble, try, wound.

The opposite of to afflict is to comfort. Jesus referring to the Holy Spirit promised His disciples "another Comforter (KJV)" Who would "be with (them) forever" (Jn 14:16).

Thlibo means to to suffer affliction, to be troubled, with reference to sufferings due to the pressure of circumstances, or the antagonism of adversaries.

Thlibo describes the pressing of grapes to extract juice. Here are other uses in secular Greek literature - tight quarters; the city jammed full with a multitude; small living quarters; a tight place and full of bad snakes (I don't know of any "good" snakes - they are my great phobia); distressed by someone’s scheming; distressed soul. Thlibo can referred to both internal (with stress and/or anxiety) and external afflictions (eg, as occurred to slaves or aliens who were oppressed) or by troubles such as illness, desert wandering, and shipwreck.

Earlier in his letter to the Corinthians Paul had written...

For (explaining how the saints were sharers of his suffering and comfort 2Co 1:7) we do not want you to be unaware, brethren, of our affliction (thlipsis = noun relative of thlibo) which came to us in Asia, that we were burdened excessively, beyond our strength (Ed: Don't miss this - Paul had learned the secret of being able to do all things not through his intrinsic, human strength but through that of Christ Jesus Who continually strengthened him. [Php 4:11 12-note Php 4:13-note] This is oft times a hard lesson for us to learn, but in this brief life there can be few lessons that yield more spiritual fruit in this life and the life to come! Be encouraged dear suffering saint!), so that we despaired (exaporeomai) even of life indeed, we had the sentence of death within ourselves in order that (Paul explains God's purpose for allowing suffering in our lives) we should not trust in ourselves, but in God Who raises the dead (2Co 1:8)

Tribulation to the early Christians meant not so much ill health, poverty or loss of friends, but the sacrifices they had to make and the perils they had to meet because of their proclamation and/or profession (more accurately "confession") of Christ. Like toothpaste, crushing allowed by God always brings out what is on the inside (~character) and is divinely designed to make us more like Christ and to store up for us an eternal weight of glory far beyond all comparison (2Co 4:17-note, 2Co 4:18-note)! Beloved, if you are suffering for His Name, count it all joy (Jas 1:2-note, Jas 1:3 4-note), rejoice, for great is your reward in heaven throughout eternity (Mt 5:10 11 12-note). God does great things through suffering. Witness the incredible sufferings of the true church in China, sufferings which have not only purified the church (false believers [an oxymoron] would not dare want to take the risk of incarceration or execution for the cause of Christ) but have also multiplied the effect of the Gospel through the bold testimonies of countless suffering saints, "worthless" jars of clay in the world's eyes! Do not let Satan's lies discourage you from taking up your Cross and following the path your Lord trod (Mk 8:34 35 36 37 1Pe 2:21-note). When the flames of affliction are fanned, then purpose in your heart to recall the eternal truth that when God allows jars of clay to be fired even hotter in the kiln (oven), His loving, gracious goal is not to break us or embitter us but but to make us "better", really to make us more like His Son, as He takes us from glory to glory by His Spirit (2Co 3:18-note)! Set your face like flint, and make ever increasing Christlikeness your one aim in this short life, dear jar of clay. Throughout eternity future, you will not regret your decision to follow hard after Christ Jesus your Lord!

In short, the clay jar of Paul was continually crushed by pressing circumstances and yet he was continually sustained by a powerful Christ.

Spurgeon's exposition...

“We are troubled on every side.” There seems to be an allusion here to the Greek wrestling games. Sometimes, in wrestling, a man would be gripped by his adversary so that he could scarcely move hand or foot; yet bravely says the apostle, “We are not distressed,” or, as the original seems to suggest, “We still have a plan of overcoming our adversaries; though they seem to have got us entirely in their power, there is still something that we can do to obtain our release.” And he goes even further than that, for he says, “We are perplexed,” — it seemed as if there was nothing that he could do, yet he added, “but not in despair,” — “not altogether without help,” as the marginal reading renders it,-for, when he could do nothing, God could do everything. The death of creature-strength is the birth of omnipotent might.

In Paul’s case, the earthiness of the vessel appeared in the trouble which he had to bear. 2Co 4:8. We are troubled on every side, yet not distressed;- He is not so far gone as that. He sees the stormy billows raging around outside the ship everywhere, and the ship is tossed hither and thither upon the waves yet she does not leak, there is no water in the hold, and the waves will not sink the ship as long as she can keep them outside; and trouble will not distress us as long as we can obey our Lord’s injunction, “Let not your heart be troubled.” “We are troubled on every side, yet not distressed;”

Hodge paraphrases it  "Pressed for room, but still having room.” and adds that "The figure is that of a combatant sore pressed by his antagonist, but still finding room to turn himself."

Hughes credits Merrill Tenney for the following pithy paraphrases...

SQUEEZED BUT NOT
SQUASHED!

Crushed (4729) (stenochoreo from stenos = narrow + chora = space, territory [choros = a space]) means literally to restrict or to confine to a narrow or tight space, to be pressed for room (Josh 17:15 = "too narrow", Is 49:19 = "too cramped"). To be cooped up. To be cramped. Figuratively stenochoreo means to experience circumstances that seem to offer no way of escape (we've all had this feeling from time to time!) To feel "crushed" with difficulties. To oppress. To be in straits (strait is an archaic word which pictures one who is placed in difficulty or distress).

In 2Co 6:12 the idea is to be "cramped" in one's feelings toward another, to be cool or formal toward another or to be reserved = restrained in words and actions) toward another

The only other NT use is also in 2 Corinthians...

2 Corinthians 6:12 You are not restrained by us, but you are restrained in your own affections.

Comment: Paul says he had nothing to hinder his relationship with the Corinthians, whereas they were restrained toward him, in essence (playing on the literal meaning of stenochoreo) having "squeezed" him out of their lives, even closing their hearts to him! Why? Apparently they had bought into the lies perpetrated by the false teachers who sought to paint Paul's character and ministry in a negative light. This is a sad testimony that they believed liars instead of the truth spoken by Paul and that this would have been especially painful to Paul is a feeling we can all identify with for we have all be falsely accused. Paul may have been hurt but he was still a Spirit filled man and practiced the truth he penned that love "bears all things...endures all things." (1Co 13:7) Have you ever taught (or prepared to teach) a Biblical truth, only to have God bring you into a situation that gives you a chance to "live it out"?

Stenochoreo - 4x in the non-apocryphal Septuagint - Josh 17:15; Jdg 16:16; Isa 28:20; 49:19

Jdg 16:16 It came about when she (Delilah) pressed (Lxx = stenochoria - NLT "nagging") him (Samson) daily with her words and urged him, that his soul was annoyed to death.

BEWILDERED BUT NOT
BEFUDDLED!

Perplexed (639)(aporeo/aporeomai - the latter = always used in  the middle voice in NT) means literally to be without a way or path (Vine - "a" = negative + "poros" = a way, a transit, a ford, revenue, resource). Thus not to know which way to turn, to be at a loss, to be uncertain, to be "dazed and confused", to be in doubt, to be disturbed. To be without resources, to be embarrassed, to be in perplexity.

The idea is that they were often in situations not knowing which way to go and/or seeing no way open them.

Vine says aporeomai is literally...

“to be without a way in which to go,” and so  to be puzzled, to be at a loss as to what to think or what to do  as Jacob was about his brother Esau (Genesis 32:7 = Lxx use of aporeomai which renders "distressed")

The noun aporia is used once in the NT in the context of perplexity of the signs in the sky in the days preceding the return of the Messiah (Lk 21:25).

Aporeo - 6x in 6v in the NAS - am perplexed(1), being at a loss(1), loss(1), perplexed(3).

Mark 6:20 for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him.

Comment: Herod’s interaction with John left him in great internal conflict because he had a moral struggle between his strong (evil) desire for Herodias and the pricking of his guilty conscience.

Luke 24:4 While they were perplexed about this (absence of Jesus' body from the tomb - Lk 24:1, 2, 3), behold, two men (angelic beings) suddenly stood near them in dazzling clothing;

John 13:22 (Context = Jn 13:21 when Jesus predicts His betrayal) The disciples began looking at one another, at a loss to know of which one He was speaking.

Acts 25:20  (Festus - this narrative begins in Acts 25:1-19) Being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and there stand trial on these matters.

Comment: Festus was a pagan Roman ruler and was new in Judea, explaining why he was "at a loss" to understand the differences between Judaism and Christianity>

2 Corinthians 4:8  we are afflicted in every way, but not crushed; perplexed, but not despairing;

 Galatians 4:20 but I could wish to be present with you now and to change my tone, for I am perplexed (at wits end) about you.

Vine comments: Apostle though he was, Paul was not exempt from the trials that attend the servants of Christ, and this was equally true of external experiences, persecutions and the like, and of experiences of the mind and heart, perplexities included; see 2Co 11:28. Paul was perplexed because he felt their spiritual development was being arrested. He had a deep desire to be with them so that he could speak with them personally (and with a gentler tone) regarding his concerns over their spiritual well being.

John MacArthur: This verb (aporeomai) means to be at one’s wits’ end. He could not understand how they could have been taught the gospel so well, believed it so genuinely, and then appeared to have forsaken it so quickly (cf. Gal 1:6). Every Christian worker experiences times when he comes to an impasse and finds his own resources are completely exhausted. After saying and doing everything he knows to say and do, those he is trying to help-sometimes unbelievers, sometimes believers-remain completely out of reach and even turn against him. (MacArthur, J. Galatians. Chicago: Moody Press or Logos or Wordsearch)

Wuest has an additional thought: The verb is in the middle voice, which fact speaks of the inward distress of a mind tossed to and fro by conflicting doubts and fears. The Greek has it, “I am perplexed in you.” Paul’s perplexity is conceived as being in the Galatians. He says in effect, “I am puzzled how to deal with you, how to find an entrance into your hearts.”

Aporeo - 8x in the non-apocryphal Septuagint - Ge 32:7; Lev 25:47; Pr 31:11; Isa 9:1; 24:19; 51:20; Jer 8:18; Hos 13:8

Alfred Plummer renders this antithetical set  "in despondency yet not in despair"

Rob Morgan has the following humorous illustration to encourage us to emulate Paul and "never despair"...

I read about a man whose route to work every day took him through a particular park in the city, and every day he saw an old fellow sitting on the park bench. This fellow was an illegal bookie, but the businessman didn’t know that. The old fellow always looked forlorn, and the businessman thought he was homeless. One day en route to work, the businessman felt a surge of compassion for the fellow and as he passed by he handed him an envelope containing ten dollars and a note saying “Never Despair.” The next as he passed by the old man handed the businessman an envelope containing sixty dollars. The old codger explained: “Never Despair was in the money paying six to one in the second race.”Well, we always win when we make up our minds to Never Despair. That was Paul’s attitude. He rode that horse in every race, and it never failed him. And it’s a message that we still need in life and in our labor for the Lord. (Jars of Clay)

Spurgeon's exposition...

We are perplexed, but not in despair;- We scarcely know what to do, but we have not given way to despair. We are perplexed, but hope has not gone from us. Dum spiro spero, was the old Latin proverb,-”While I live I hope;” but the Christian proverb is a still better one, Dum expiro spero,- “Even while I die I still have hope,” for “the righteous hath hope in his death.”

Hodge...

Constantly doubtful what way to take, and yet always finding some way open. The root of the Greek word translated perplexed means, “to be at a loss as to what to say or do”; the intensive used here (exaporeomai) means to be absolutely shut up so as to have no way or means available.

Despairing (1820) (exaporeomai from ek = normally means "out of" but here serves as a strong intensifier of the simple verb + aporéo = to be at a loss) means to be utterly at a loss (cp at a loss - meaning of the "milder" verb aporeo above) to be in great doubt, in utmost despair, greatly perplexed.

As alluded to, perplexed and despairing have the same derivation and indicate that yes, admits to being at a loss (aporeo) but never to the point that he felt he was at a total loss (exaporeomai) or had reached a state of utter hopelessness.

Thayer = To be utterly destitute of measures or resources, to renounce all hope

The English definition of despair - to lose or give up hope. Synonyms include - despond, give up, lose heart, lose all hope or confidence.

Paul was at times at loss to explain circumstances but never to the point of causing him to lose hope.

The only other NT use of exaporeomai is...

2 Corinthians 1:8  For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life;

There is one use in the Septuagint...

Psalm 88:15 I was afflicted and about to die from my youth on; I suffer Your terrors; I am overcome (Lxx = exaporeomai). (The English translation of the Septuagint reads "having been lifted up, I was brought low and into despair.")

MacArthur...

He was at his wit’s end, but there was still a way out; he was at the brink of defeat but not defeated.

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Choosing The Hard Thing - On September 12, 1962, President John F. Kennedy delivered a speech at Rice University in Houston, Texas, about the difficult challenges facing the nation. He also shared his passion for the United States to place a man on the moon.

In balancing the needs of his people with the desire to conquer space, Kennedy said, “We choose to go to the moon in this decade. We choose to go to the moon and do the other things, not because they are easy but because they are hard.” The nation responded. Seven years later, Neil Armstrong took a “giant leap for mankind” in July of 1969, by walking on the moon.

Today’s world is filled with energy-saving devices that make life easier, but there is something to be said for embracing life’s challenges. The apostle Paul found serving Christ hard, but he didn’t see it as a cause for discouragement. He continued to focus on Christ, and wrote, “We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair” (2 Cor. 4:8). Paul knew that “He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you” (v.14). The goal was worth the pain.

By the grace of God, may we commit to serving Jesus—not just when it’s easy, but when it’s hard. — by Bill Crowder

For Further Study
Learn more about dealing with difficulties in life.
Read Joseph: Overcoming Life’s Challenges on
the Web at www.discoveryseries.org/q0715

Jesus gave His all to save us—
are we giving our all to serve Him?

When you stand for Christ, everything that stands against Him will come against (persecute) you!

CHASED AFTER
BUT NEVER
CUT OFF!

Persecuted (1377) (dioko from dío = to pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy - to chase, harass, vex and pressure. It was used to describe chasing down criminals. Dioko speaks of an intensity of effort leading the pursuer to pursue with earnestness and diligence with the desire of obtaining. It gives us the picture of hounds on a hunt aggressively pursuing after the fox (Cp related verb katadioko = pursued closely, tracked down - used in Lxx of 1Sa 26:20 "as one hunts a partridge") .

Paul's adversaries continually hunted him down like a wild animal!

Have you ever felt like you were being chased or hunted down because of your ministry or having taken a stand for Christ? Paul is saying yes, they have chased after me, but I have never been abandoned or left behind (forsaken).

Baker...

He is tired and weary from persecution, but God has not left him to be devoured by the wolves who dog him relentlessly. (Ibid)

To persecute - 30/45 NT uses convey the sense of the intention of doing harm. To hunt down like an animal. To run swiftly after something. To in any way whatever, to harass, trouble, molest. To carry out physical persecution, to harass, to abuse, to treat unjustly. (Mt 5:10, 11, 12, Mt 5:44, Mt 10:23, Lk 21:12, Jn 5:16; 15:20; Acts 7:52; 9:4, 5; 22:4,7, 8; 26:14, 15; Ro 12:14; 1Co 4:12; 15:9; 2Co 4:9; Gal 1:13,23; Gal 4:29; Gal 5:11; Php 3:6; 2Ti 3:12; Passive sense - to be maltreated, suffer persecution on account of something -Gal 6:12. Dioko conveys a sense of urgency and a sense of of intensity of purpose.

Paul at one time was a persecutor of Jesus (Acts 9:4) because he persecuted the followers of the Lord (the Way Acts 22:4)t

Forsaken  (1459) (egkataleipo) from en = in + kataleipo = forsake, desert) means literally to leave down in. It conveys the sense of deserting someone in a set of circumstances that are against him. The idea is to let one down, to desert, abandon, leave in the lurch, leave one helpless. In Romans 9:39 the verb means to cause to remain or to exist after a point in time.

The meaning of the word is that of forsaking someone in a state of defeat or helplessness in the midst of hostile circumstances.

In some of the last words of Paul he wrote

2 Timothy 4:16 At my first defense no one supported me, but all deserted me; may it not be counted against them.

Paul knew as the Lord's chosen instrument, he would never be abandoned by God. He was clearly a student of the Old Testament and would have been aware of the numerous OT declarations by God that He would not forsake or abandon His people -  Ge 28:15; Deut. 31:6, 8; 1Chr 28:20; Ps 16:10; 37:25, 28. Hebrews 13:5; Deuteronomy 4:31

Ray Stedman commenting on 2Ti 4:16 writes that this is

rather a sad note. When the apostle was brought up for his hearing -- we would call it the arraignment of the charges against him -- no one stood up for him; all forsook him. This was a very dangerous time in Rome. The Emperor Nero was noted for his vindictiveness. If anybody even appeared to be against him, Nero's assassins were all throughout the city, ready to take the man's life. Evidently no Christian was ready to risk his life by standing up for Paul, so he had to face this preliminary hearing all alone. But notice again Paul's lack of vindictiveness. "May it not be charged against them," he says; and he prays for those who forsook him in the hour of danger. (2 Timothy 4)

Micah declares...

Rejoice not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the Lord will be a light to me. (Micah 7:8)

The psalmist records God's faithful deliverance...

The steps of a man are established by the Lord, when he delights in his way; though he fall, he shall not be cast headlong, for the Lord upholds his hand. (Psalm 37:24, 25)

J B Phillip's paraphrase picks up on this possible athletic association rendering this last antithetical set "We may be knocked down but we are never knocked out!"

KNOCKED DOWN
BUT NOT
KNOCKED OUT!

Struck down (2598)(kataballo from katá = down + ballo = throw cast) means literally to cast down (Rev 12:10KJV) or strike down (as being struck with enough force to knock one to the ground) as when one is hit with a weapon.

Thayer says the picture "is taken from an athlete or combatant." Wresting or boxing may have been the background for Paul's use of this word, for the Corinthians would have been quite familiar with a participant in the Isthmian (like our modern Olympics) Games being pummeled to or thrown down to the ground. Indeed, kataballo was the verb used to describe a either a knockdown in boxing or a throw down in wrestling.

The other NT use (see third in Textus Receptus below) is in Hebrews...

Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God (Hebrews 6:1)

The Textus Receptus has a third use in Rev 12:10 not found in the modern Greek manuscripts in which John describes the future event when Satan will be thrown down out from his access to heaven (which he still possesses), an event which is associated with the middle of the Seventieth Week of Daniel.

Kataballo - 33x in 32v in the non-apocryphal Septuagint (LXX) =2 Sam 20:15; 2 Kgs 3:19, 25; 6:5; 19:7; 2 Chr 32:21; Job 12:14; 16:9, 14; Ps 37:14; 73:18; 106:26f; 140:10; Pr 7:26; 18:8; 25:28; Isa 16:9; 26:5; Jer 19:7; Ezek 6:4; 23:25; 26:4, 9, 12; 29:5; 30:22; 31:12; 32:12; 39:3; Dan 11:12; 2 Cor 4:9; Heb 6:1

Spurgeon's exposition...

Cast down, but not destroyed;- Even if the adversary is able to cast us down, he is not able to destroy us, for “underneath are the everlasting arms.” “Cast down, but not destroyed;”

Destroyed (622) (apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of Apollyon [Re 9:11-note] = destroyer) is a verb meaning to cause to experience utter destruction or ruin and often refers to eternal damnation (Mt 10:28; Lk 13:3; Jn 3:16; Ro 2:12) which is not Paul's intended meaning here. Note that apollumi when used to refer to eternal destruction does not refer to the loss of being, but the loss of well-being.

It is interesting that apollumi like kataballo (see above) conjured up secular athletic metaphors (see metaphor), for this verb was used to refer to losing a match, as when one is knocked out in boxing or pinned in wrestling.

This brings to mind one "knock down" blow that many thought had finished Paul's career as an apostle of Christ Jesus, Luke recording Paul's miraculous recovery...

But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe. (Acts 14:19, 20)

Comment: The world says you "can't keep a good man down." In this passage we see that you can't keep God's man down (until he has finished his course - cp the 3.5 year ministry of God's two witnesses in the end times - "when they had finished their testimony" then God allowed the Antichrist to deliver a knock out punch, but not before their work was fully accomplished. Rev 11:7-note)

George Whitfield put it well when he said "We are immortal until our work is done." (Amen)

In some contexts apollumi means to fail to obtain what one expects or anticipates and thus to lose out on or lose, especially referring to eternal rewards (Mt 10:42, Mk 9:41, 2Jn 1:8).