2 Corinthians 4:6–15

But does anyone deny that the Godhead of the eternal Trinity is to be adored, when the Scriptures also set forth the inexplicable majesty of the divine Trinity, as the apostle says elsewhere: "For the God who commanded the light to shine out of darkness has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus?" … Who is it, then, who shined that we might know God in the face of Christ Jesus? For he said: "God shined," that the glory of God might be known in the face of Jesus Christ. Who else do we think but the Spirit who was made manifest? Or who else is it but the Holy Spirit, to whom the power of the Godhead is referred? For those who exclude the Spirit must introduce another to receive with the Father and the Son the glory of the Godhead.

This word is written in the second Epistle to the Corinthians, in which the Apostle Paul, the great doctor, explains the gift of knowledge itself; and he explains the gift itself with respect to its antecedents and consequents. Two things precede the gift of knowledge: one is like an innate light, and the other is like an infused light. The innate light is the light of the natural judicatory or of reason; the superinfused light is the light of faith. With respect to the first he says: "God, who commanded light to shine," that is, he impressed the light of the natural judicatory upon the rational creature, that is, not only the possible intellect, but also the agent intellect. With respect to the superinfused light of faith he says: "He has shone in our hearts," namely through the infusion of the light of faith. God established the rational nature and superadded grace. Therefore there are two antecedents.

The consequents are also two, namely clear knowledge of the Creator, and revealed knowledge of the Savior. With respect to the antecedents he says: "God, who commanded," etc.; with respect to the consequents he says: "For the illumination of the knowledge of the glory of God," where clear knowledge of the Creator is touched upon; "in the face of Christ Jesus," where revealed knowledge of the Savior is touched upon.

The Apostle gives us to understand that the soul possesses a manifold clarity and ascends from one to another.

"He has shone in our hearts for the illumination of the knowledge of the glory of God." However much a man may have a good natural judgment and along with this frequency of experience, they do not suffice unless there be illumination through divine influence. This light is pure and is with him: no one is illumined with certitude except through him.

When the apostle said, "God, who commanded the light to shine out of the darkness, has shined in our hearts," he referred to the resurrection. He showed this resurrection to be the exodus from the old state which in the likeness of Sheol incarcerates a person where the light of the gospel will not shine mystically upon him. This breath of life shines through hope in the resurrection. By it the dawning of divine wisdom shines in the heart, so that a person should become new, having nothing of the old.

"Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts."

Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre? 'As upon the face of Moses, so also hath it shined unto your hearts,' he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, "Darkness was upon the face of the deep. And God said, Let there be light, and there was light." Howbeit then indeed He said, "Let it be, and it was:" but now He said nothing, but Himself became Light for us. For he said not, 'hath also now commanded,' but "hath" Himself "shined." Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness in the Trinity? For of the Spirit, he says, "But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit." And of the Son; "That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them." And of the Father; "He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ." For as when he had said, "Of the Gospel of the glory of Christ," he added, "Who is the Image of God," showing that they were deprived of His glory also; So after saying, "the knowledge of God," he added, "in the face of Christ,' to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

Therefore, having finished the world, He commanded that animals of various kinds and of dissimilar forms should be created, both great and smaller. And they were made in pairs, that is, one of each sex; from the offspring of which both the air and the earth and the seas were filled. And God gave nourishment to all these by their kinds from the earth, that they might be of service to men: some, for instance, were for food, others for clothing; but those which are of great strength He gave, that they might assist in cultivating the earth, whence they were called beasts of burthen. And thus, when all things had been settled with a wonderful arrangement, He determined to prepare for Himself an eternal kingdom, and to create innumerable souls, on whom He might bestow immortality. Then He made for Himself a figure endowed with perception and intelligence, that is, after the likeness of His own image, than which nothing can be more perfect: He formed man out of the dust of the ground, from which he was called man, because He was made from the earth. Finally, Plato says that the human form was godlike; as does the Sibyl, who says, "Thou art my image, O man, possessed of right reason."

The poets also have not given a different account respecting this formation of man, however they may have corrupted it; for they said that man was made by Prometheus from clay. They were not mistaken in the matter itself, but in the name of the artificer. For they had never come into contact with a line of the truth; but the things which were handed down by the oracles of the prophets, and contained in the sacred book of God; those things collected from fables and obscure opinion, and distorted, as the truth is wont to be corrupted by the multitude when spread abroad by various conversations, everyone adding something to that which he had heard.

So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart.

Our hearts had been submerged in darkness.

We should accordingly worship and glorify him who raised our dust to such state, recounting ceaselessly the holiness of him who mingled our spirit with his Spirit and mixed into our bodies the gift of his grace, causing the fire of his Holy Spirit to burst into flame in us. For "he has shone out in our hearts" which had been submerged in darkness.

Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us.

Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ," and says that "we have this treasure in earthen vessels," meaning of course the flesh, which is meant-that the flesh shall be destroyed, because it is "an earthen vessel," deriving its origin from clay; or that it is to be glorified, as being the receptacle of a divine treasure? Now if that true light, which is in the person of Christ, contains in itself life, and that life with its light is committed to the flesh, is that destined to perish which has life entrusted to it? Then, of course, the treasure will perish also; for perishable things are entrusted to things which are themselves perishable, which is like putting new wine into old bottles.

Since the divine nature is invisible and always remains so, it is seen for what it is in the humanity of Jesus Christ which shines with divine light and sends out its rays.

Why, he says, do we not preach ourselves? Because God has shone in our hearts, as in ancient times upon the face of Moses, so now upon us. As at the first creation He spoke, and light appeared out of darkness, so now too He spoke, and light appeared. However, He Himself became light for us, for He shone for us "in the face of Christ," that is, through Christ, because the Father shines in us through Christ and gives "illumination by the knowledge," not of His essence, but of His glory. Notice, here too Paul has theology concerning the Trinity. For concerning the Spirit he says, "beholding the glory of the Lord," for the Spirit is the Lord; concerning the Son: "the light of the gospel of the glory of Christ," and now concerning the Father: "to illuminate us with the knowledge of His glory."

Then when he says, For it is the God who said, he shows the source of his Gospel's power to enlighten. Here we should note the order of the Apostle's procedure. It is this: at one time, namely, before being converted to Christ, we were darkness, just as you and the others, upon whom the brightness of Christ's glory did not shine. But now, after Christ has called us to himself by his grace, that darkness has been taken away from us, and now the power of the glory of Christ's brightness shines in us, and it shines on us in such a way that not only are we enlightened so that we can see, but we enlighten others. Therefore, from the spiritual grace and abundant splendor of the brightness of the glory of Christ in us, our Gospel has the power to enlighten.

And this is what he says: I say that our Gospel enlightens, for it is the God who said, i.e., who made by a single command, let light shine out of darkness, by separating the elements, when he enlightened the dark chaos by the light he made: "He said, 'let there be light'" (Gen. 1:3): "I made an unfailing light to rise in the heavens" (Sir 24:6). He, I say, has shone in our hearts, i.e., in our minds, previously darkened by the absence of the light of grace and by the obscurity of sin: "To enlighten those that sit in darkness and in the shadow of death" (Lk. 1:79). He has shone, I say, not only to enlighten us, but to give the light, i.e., that we might enlighten others: "To me, though I am the very least of all the saints, this grace was given" (Eph. 3:8); "You are the light of the world" (Matt. 5:14). To give the light, I say, of the knowledge, i.e., that we make others know of the glory of God, i.e., of the clear vision of God, in the face of Christ. A Gloss: i.e., "through Jesus Christ", who is the face of the Father, because without him the Father is not known. But it is said better thus: to illumine the holy brightness of God, which indeed shines in the face of Jesus Christ, i.e., so that by that glory and brightness Jesus Christ may be known. As if to say: in summary, God has shone upon us to enlighten us, so that Jesus Christ may be known and preached among the Gentiles.

By treasure, Paul meant the sacrament of God in Christ, which is made manifest to believers but which has been concealed from unbelievers with a veil. Just as a treasure is put in a hidden place, the sacrament of God is hidden within a person, in his heart. The reference to earthen vessels is an allusion to the weakness of human nature, which can do nothing unless empowered by God.

This visible appearance cheats death and the devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel" we bear, protected as it is by the power of God the Father, and the blood of God the Son, and the dew of the Holy Spirit.

We have a treasure in such vessels of clay. There are many who construe this last expression in reference to the body and to the Holy Spirit, meaning, of course, that we possess a treasure in earthen vessels. There is certainly that interpretation, but I think the better treasury-concept is that we have a most precious treasure in vessels of clay symbolizing the homely words of the Scripture.

Every word of Scripture is a symbol all its own. These rustic words that persons of every age ponder over are packed full of mystical meaning. "But we carry this treasure in vessels of clay"; we have a divine treasury of meaning in the most ordinary words.

"But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves."

For seeing he had spoken many and great things of the unspeakable glory, lest any should say, 'And how enjoying so great a glory remain we in a mortal body?' he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, "That the exceeding greatness of the power may be of God, and not from ourselves;" again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term "earthen" in allusion to the frailty of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, "For My power is made perfect in weakness." And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force; and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

But just as divine providence is not proved to be a fiction, particularly for those who are convinced of its existence, because its workings and arrangements are beyond the comprehension of human minds, so neither will the divine inspiration of holy Scripture, which extends through its entire body, be supposed to be nonexistent because the weakness of our understanding cannot discover the deep and hidden thoughts in every sentence. For the treasure of divine wisdom is concealed in vessels of poor and humble words, as the apostle points out when he says: "We have this treasure in earthen vessels, that the greatness of the divine power may shine forth the more," when no taint of human eloquence is mingled with the truth of the doctrines.

Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god-not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours" should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said "earthen vessels" for the very purpose that His excellence might be manifested forth.

How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels. With our own servant-boys, if they assume to themselves the right of vengeance on their fellow-servants, we are gravely offended; while such as make us the offering of their patience we not only approve as mindful of humility, of servitude, affectionately jealous of the right of their lord's honour; but we make them an ampler satisfaction than they would have pre-exacted for themselves.

Since he said much that was great and lofty about the ineffable glory, lest anyone should say: how then shall we, having received such blessings as you describe, remain in a mortal body? – he says: the earthen vessel contains such treasures by the power of God.

That the exceeding power manifested in us might be of God, and that no one might think we accomplish anything of ourselves, but that all who see might say that all this is of God. He hints at the false apostles, who attributed everything to themselves.

Above, he discussed the use of the ministry of the New Testament in regard to doing good; here he discusses its use in regard to enduring evil. In regard to this he does two things: first, he points to the endurance of the evils they suffered; secondly, he explains this (v. 11). In regard to the first he does three things: first, he shows the reason why they are exposed to tribulations by God; secondly, he shows that they should act patiently under these tribulations (v. 8); thirdly, he gives the reason for this patience (v. 10).

He says, therefore: God has shone on our minds to give light to others, and this light is our greatest treasure: "It is an unfailing treasure for men" (Wis. 7:14); "Abundance of salvation, wisdom and knowledge" (Is. 33:6). But we do not have that greatest treasure in a precious place, but in a lowly fragile thing, in order that its power may be attributed to God. Hence, he says, We have this treasure, i.e., that light by which we enlighten others, in earthen vessels, i.e., in our frail and lowly body: "For he knows our frame; he remembers that we are dust" (Ps. 103:14); "Like the clay in the potter's hand, so are you in my hand, O house of Israel" (Jer. 18:6); "Yet, O Lord, you are our Father, we are the clay" (Is. 64:8). Therefore we have it in earthen vessels to show that the transcendent power of that light belongs to God, i.e., attributed to God, and not believed to belong to us. For if we were rich or powerful or noble according to the flesh, any great good we did would be attributed not to God but to ourselves. But now, because we are poor and contemptible, such excellence is attributed to God and not to ourselves. Therefore, God wants us to be held in contempt and to be exposed to tribulations: "Lest they should say, 'Our hand is triumphant, the Lord has not wrought all this'" (Deut. 32:27); "That no human being might boast in the presence of God" (1 Cor. 1:29); "You sent them as your forerunners not to speak" (Wis. 12:8).

...blessed then will he be, and truly proclaimed perfect, "that the excellency of the power may be of God, and not of us," as the apostle says. Only let us preserve free-will and love: "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." For those who strive after perfection, according to the same apostle, must "give no offence in anything, but in everything approve themselves not to men, but to God."

"We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken."

He still dwells upon proving that the whole work is to be ascribed to the power of God, repressing the highmindedness of those that glory in themselves. 'For not this only,' saith he, 'is marvelous, that we keep this treasure in earthen vessels, but that even when enduring ten thousand hardships, and battered on every side, we [still] preserve and lose it not. Yet though there were a vessel of adamant, it would neither have been strong enough to carry so vast a treasure, nor have sufficed against so many machinations; yet, as it is, it both bears it and suffers no harm, through God's grace.' For, "we are pressed on every side," saith he, "but not straitened." What is, "on every side?"

'In respect of our foes, in respect of our friends, in respect of necessaries, in respect of other needs, by them which be hostile, by them of our own household.' "Yet not straitened." And see how he speaks contrarieties, that thence also he may show the strength of God. For, "we are pressed on every side, yet not straitened," saith he; "perplexed, yet not unto despair;" that is, 'we do not quite fall off. For we are often, indeed, wrong in our calculations, and miss our aim, yet not so as to fall away from what is set before us: for these things are permitted by God for our discipline, not for our defeat.'

"Pursued, yet not forsaken; smitten down, yet not destroyed." For these trials do indeed befal, but not the consequences of the trials. And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for "that I should not be exalted overmuch, there was given to me a thorn," he says: and again, "Lest any man should account of me above that which he seeth me to be, or heareth from me;" and in another place again, "that we should not trust in ourselves:" here, however, that the power of God might be manifested. Seest thou how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, saith He, "My grace is sufficient for thee." It also anointed them unto lowliness of mind, and prepared them for keeping down the rest, and made them to be more hardy. "For patience," saith he, "worketh probation, and probation hope." For they who had fallen into ten thousand dangers and through the hope they had in God had been recovered, were taught to hold by it more and more in all things.

For God delivers us from afflictions not when we are no longer in affliction (… Paul says "we are afflicted in every way," as though there were never a time when we were not afflicted), but when in our affliction we are not crushed because of God's help. "To be afflicted," according to a colloquial usage of the Hebrews, has the meaning of a critical circumstance that happens to us without our free choice, while "to be crushed" implies our free choice and that it has been conquered by affliction and given into its power. And so Paul is right when he says, "We are afflicted in every way but not crushed."

And unless we understand something that has escaped the notice of the many concerning praying not to enter into temptation, it is time to say that the apostles sometimes prayed and were not heard. How many thousand sufferings did they experience throughout their lifetimes with far greater labors, with far more beatings, with countless imprisonments, and often near death? Paul on his own received at the hands of the Jews the forty lashes less one, was beaten with rods three times, was stoned once, was shipwrecked three times, was adrift at sea a night and a day. He was in every way afflicted, perplexed, persecuted and struck down.

Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured.

He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ." "But though," says he, "our outward man perisheth"-the flesh doubtless, by the violence of persecutions-"yet the inward man is renewed day by day"-the soul, doubtless, by hope in the promises.

If none of these things ever happened, the greatness of God's power would never be revealed.

To such a degree, he says, everything is a matter of God's power, that although we are earthen vessels and are subjected to so many and such varied trials, we are nevertheless not shattered and do not lose the treasure that is within us. For we are afflicted at all times, in every place, and in every matter, among friends, among enemies, "but not crushed," because God enlarges our hearts.

That is, although we are subjected to calamities and afflictions, nevertheless, standing firm, we do not despair and are not overcome, but in God we find help and prevail.

Then when he says, we are afflicted in every way, he shows their patience in the things they suffer. In regard to this he does two things: first, he points out the evils they suffer in general; secondly, he mentions them in particular (v. 8b).

He says, therefore: truly we have this treasure in earthen vessels, because we are afflicted in every way. As if to say: no type of tribulation has missed us: "Through many tribulations we must enter the kingdom of God" (Ac. 14:22). Nor is this strange, for it says in Luke (24:26): "Was it not necessary that the Christ should suffer these things and enter into his glory?" And although we suffer in this way, we are not crushed. He speaks as a traveler who becomes distressed, when he cannot find a way out of a narrow place. As if to say: men who trust only in the world are distressed, if they are troubled on all sides by the world, because no way of relief is open to them, since they trust only in the world. But we, although we are troubled in the world, yet because we trust in God and hope in Christ, escape by the help of God. That is why we are not distressed.

Then when he says, perplexed, but not driven to despair, he lists the tribulations in particular. Now there are four things by which men are wont to be troubled; and the apostles were also troubled by them, namely, by external things, by the disquiet of their state, by injury to their reputation, and by affliction of their body. Therefore, in regard to the first he says, we are perplexed, i.e., impoverished. As if to say: we are so poor that we lack necessities: "To the present hour we hunger and thirst" (1 Cor. 4:11). But we are not driven to despair, i.e., abandoned by God, who is our treasure. For riches are not sought for their own sake, but for a sufficiency of life. Hence, men who live without God's help and without hope, are destitute, if they lack riches. But those who trust and hope in God alone, no matter how perplexed they be, are not destitute: "As having nothing and possessing everything" (2 Cor. 6:10).

God was with them, like a shepherd, when they were in need. He looked after their interests, so that their enemies would not get the better of them.

People persecute us, but God does not abandon us. For this is permitted so that we may be exercised in struggle, not so that we may fall.

The adversaries, he says, strike us down in body and in outward things, but we do not perish; we are of good courage and enjoy steadfastness of spirit, and in this we preserve, with the help of God, the body itself.

But this is not all, for along with this we are disquieted: persecuted, namely, from place to place: "When they persecute you in one town, flee to the next" (Matt. 10:23), but not forsaken by God, because he offers help: "I will never fail you nor forsake you" (Heb. 13:5); "You, O Lord, have not forsaken those who seek you" (Ps. 9:10). Along with this we are injured in our reputation, because we are humiliated, i.e., scorned and regarded as nothing: "The hour is coming when whoever kills you will think he is offering service to God" (Jn. 16:2); "Blessed are you when men hate you" (Lk. 6:22). But because when a man is scorned and there is reason for it, the scorned one is usually ashamed. But when there is no cause, he is not ashamed. And there was no reason for their being scorned, hence he continues, but not ashamed. As if to say: since there is no reason, we do not care: "In you, O Lord, have I hoped; let me never be put to shame" (Ps. 31:2). But as though these were trifles, he adds to the amount of tribulation, saying: struck down into the dangers of death, but not destroyed, i.e., we do not cease doing good; or we are not destroyed because God sustains us: "We have become, and are now, as the refuse of the world, the offscouring of all things" (1 Cor. 4:13); "When you shall think yourself consumed, you shall rise as the daystar" (Job 11:17, Vulgate); "We are accounted as sheep for the slaughter" (Ps. 44:22).

Christ himself shares in the death of martyrs. Their sufferings are his sufferings. His life is made manifest in their bodies. Their sufferings are evidence of the fact that they are prepared to receive the life to come which Christ promised.

That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh."

"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be manifested in our body."

And what is the "dying of the Lord Jesus," which they bare about? Their daily deaths by which also the resurrection was showed. 'For if any believe not,' he says, 'that Jesus died and rose again, beholding us every day die and rise again, let him believe henceforward in the resurrection.' Seest thou how he has discovered yet another reason for the trials? What then is this reason? "That his life also may be manifested in our body." He says, 'by snatching us out of the perils. So that this which seems a mark of weakness and destititution, this, [I say,] proclaims His resurrection. For His power had not so appeared in our suffering no unpleasantness, as it is now shown in our suffering indeed, but without being overcome.'

Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. For he gives prominence to the statement, "That the life also of Christ may be manifested in our body," as a contrast to the preceding, that His death is borne about in our body.

For he gives prominence to the statement, "That the life also of Christ may be manifested in our body," as a contrast to the preceding, that His death is borne about in our body.

When also he adds, "Always bearing about in our body the dying of the Lord Jesus Christ" what sort of substance is that which, after (being called) the temple of God, can now be also designated the tomb of Christ? But why do we bear about in the body the dying of the Lord? In order, as he says, "that His life also may be manifested.

That is, by daily being subjected to death and always imitating the death of the Lord, we thus bear witness to His life, or to His resurrection, in our body. For if someone does not believe that the Lord rose, he will have no pretext for unbelief when he sees that we die daily and yet daily remain alive.

Then when he says, always carrying in the body the death of Jesus, he gives the reason for this patience. Here it should be noted that in Christ the process was this: having from the beginning of his conception a flesh that could suffer, he both suffered and died, yet within he was leading a spiritual life. But after the resurrection that spiritual and glorious life flowed into the body, so that his body became glorious and immortal, because "Christ being raised from the dead will never die again" (Rom. 6:9). Hence we can think of two states in the body of Christ, namely, of death and of glory. Hence, he says that we endure the perils of death and suffering patiently, in order to attain to the glorious life.

And this is what he says: always carrying, i.e., in all things and everywhere, the death of Jesus, i.e., for Jesus, or in the likeness of Jesus' death: "I bear on my body the marks of Jesus" (Gal. 6:17), because we have suffered for the truth, as Jesus did. In our body, not only in our mind: "For your sake we are slain all the day long" (Ps. 44:22). That the life of Jesus, i.e., the life of grace which Jesus gives, or the life of glory which Jesus reached by his sufferings: "Was it not necessary that the Christ should suffer these things and enter into his glory?" (Lk. 24:26), may also be manifested, i.e., be evident even to enemies. He says therefore, in the future, namely, in the resurrection, or even now the life of grace, in our bodies, and not only in our souls: "When they had broken the wine jars, the lamps appeared" (cf. Jdg. 7:20). Therefore Ambrose says: "They did not fear to die on account of the promised resurrection." Bearing about, i.e., carrying it about and enduring, because wherever we go, we suffer and do not give up. And this so that the life of Jesus, which is now hidden in our hearts, may be manifested in our bodies, namely, when "He will change our lowly body to be like his glorious body" (Phil. 3:21); "You have died and your life is hid with Christ in God" (Col. 3:3); "If we die with him, we shall also live with him" (2 Tim. 2:11).

Paul is saying that Christians are not afraid to die because they have the promise of resurrection.

That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh." And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart." If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit?

"For we which live are also delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in us in our mortal flesh."

For every where when he has said any thing obscure, he interprets himself again. So he has done here also, giving a clear interpretation of this which I have cited. 'For therefore, "we are delivered,"' he says, 'in other words, we bear about His dying that the power of His life may be made manifest, who permitteth not mortal flesh, though undergoing so great sufferings, to be overcome by the snowstorm of these calamities.' And it may be taken too in another way. How? As he says in another place, "If we die with him, we shall also live with Him." 'For as we endure His dying now, and choose whilst living to die for His sake: so also will he choose, when we are dead, to beget us then unto life. For if we from life come into death, He also will from death lead us by the hand into life.'

We do not suffer because of doing wrong but for the sake of the body of Christ, which is the church. He suffered for us so that his life, which is eternal, might be made manifest in our mortal bodies, so that they too might become immortal.

Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh.

But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord's life abounded, the most provident wisdom of the apostle inserts this purpose: "For we which live are alway delivered unto death for Jesus' sake, that His life may be manifested in our mortal body." In us, therefore, even when dead, does he say that this is to take place in us.

This explains the words "the dying of Jesus," which were unclear. For he usually clarifies what has been said obscurely. And the words "that the life also of Jesus might be made manifest," besides the previous interpretation, should also be interpreted thus: as we now undergo the death of Christ and resolve to die alive for Him, so also He will be pleased to give life to us who have died, at that time. The apostle says this in another place as well: "if we died with Christ, we believe that we shall also live with Him" (Rom. 6:8).

Having mentioned the patience of the apostles in the midst of evils, and revealed the cause of their patience, the Apostle now explains them. First, he explains what he said about the hope of glory; secondly, what he said about his own patience (v. 16). In regard to the first he does two things. First, he shows the hope of glory that he has; secondly, he shows the source of this hope (v. 13).

In regard to the first he does three things. First, he shows how he bears the mortification of Jesus in his body; secondly, how he bears the life of Jesus (v. 11b); thirdly, what he and others have obtained from this (v. 12). He says therefore: I say that we bear the death of Jesus in our bodies; not that we might die, but because while we live with bodily life or powers, we are always being given up to death or dangers of death; and this for Jesus' sake: "We are accounted as sheep for the slaughter" (Ps. 44:22). But how we carry the life of Jesus in our body is explained when he says, so that the immortal and incorruptible life of Jesus may be manifested in our now mortal flesh, so that our mortal flesh may put on immortality at the resurrection: "This mortal nature must put on immortality" (1 Cor. 15:53).

Paul is saying this because he and Timothy were being threatened with death for their sakes. By preaching to the Gentiles they had stirred up hatred from both Jews and Gentiles, risking even death.

"So then death worketh in us, but life in you."

Speaking no more of death in the strict sense, but of trials and of rest. 'For we indeed,' he says, 'are in perils and trials, but ye in rest; reaping the life which is the fruit of these perils. And we indeed endure the dangerous, but ye enjoy the good things; for ye undergo not so great trials.'

He calls death here temptations, saying: we are in dangers, while you enjoy the life that flows from these dangers, namely through the preaching of the Gospel to you, through which you live eternal life.

What results from this is mentioned when he continues, so death is at work, i.e., exercises its sway, in us, but life, namely, the present one, works in you, because you live in prosperity: "We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong" (1 Cor. 4:10). And death works in us a great good, namely, the attainment of spiritual life: "Precious in the sight of the Lord is the death of his saints" (Ps. 116:15). But the earthly life that you love works in you a great evil, namely, eternal death: "The wage of the righteous leads to life, the gain of the wicked to sin" (Prov. 10:16); "He who loves his life loses it, and he who hates his life in this world will keep it for eternal life" (Jn. 12:25). Or another way: there were two things in Christ, namely, bodily death and spiritual life. He says therefore, so death is at work in us. As if to say: not only does spiritual life work in us, inasmuch as we imitate him spiritually, but death is at work, i.e., because of the hope of the resurrection and for the love of Christ, the marks of Christ's death appear in us, inasmuch as we are exposed to the sufferings of death: "For your sake we are slain all the day long" (Ps. 44:22). But in you, only the life of Christ works, through which faith and the spiritual life are planted in you.

Moreover, our Mediator, when revealed to us, wished the sacrament of our regeneration to be manifest. But for the just men of old it was something hidden, although they also were to be saved by the same faith which was to be revealed in its own time. For we do not dare to prefer the faithful of our own time to the friends of God by whom those prophecies were to be made, since God so announced himself as the God of Abraham, the God of Isaac, the God of Jacob, as to give himself that name forever. If the belief is correct that circumcision served instead of baptism in the saints of old, what shall be said of those who pleased God before this was commanded, except that they pleased him by faith, because, as it is written in Hebrews: "Without faith it is impossible to please God"? "But having the same spirit of faith," says the apostle, "as it is written: I believed, for which cause I have spoken, we also believe, for which reason we also speak." He would not have said "the same" unless this very spirit of faith was also theirs. For, just as they, when this same mystery was hidden, believed in the incarnation of Christ which was to come, so we also believe that it has come.

Those just men also were saved by their salutary faith in him as man and God. They, before he came in the flesh, believed that he was to come in the flesh. Our faith is the same as theirs, since they believed that this would be, while we believe that it has come to pass. Hence, the apostle Paul says: "But having the same spirit of faith, as it is written: I believed for which reason I have spoken: we also believe for which reason we also speak." If, then, those who foretold that Christ would come in the flesh had the same faith as those who have recorded his coming, these religious mysteries could vary according to the diversity of times yet all refer most harmoniously to the unity of the same faith.

Paul the apostle says that he has the same spirit of faith which the blessed David had, which the holy Moses received, just as he himself testifies, saying, "Since then we have the same spirit of faith, according to what is written: 'I believed, therefore, I spoke.' We too believe and therefore speak." How did they have the one spirit of faith, if they believed differently concerning the faithful God? For the difference in belief is great if what Paul says, "There is no injustice with God," differs from what Moses and David say, "There is no iniquity in God." And if, as Paul says, he has the same spirit of faith which the prophets also had and yet his belief is different from their faith, let the apostle be declared a liar (God forbid), he who testifies that Christ speaks in him. "You are looking for proof of Christ speaking in me?" But since Christ has truly spoken in Paul, Paul is not a liar. And when he says that he has the same spirit of faith, he does not lie; the belief of each is in agreement so that what Moses and David have said.… This is also what Paul says.

"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; that He which raised up the Lord Jesus, shall raise up us also by Jesus."

He has reminded us of a Psalm which abounds in heavenly wisdom, and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, "having the same Spirit;" that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.' Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, "we also believe, and therefore also we speak." What do we believe? tell me.

It is one and the same Spirit who is in the prophets and in the apostles. However, the Spirit dwelt in the prophets sporadically, whereas he abides in believers forever.

Accordingly the apostle Paul says: "Since we have the same spirit, as shown in that which is written: 'I believed, and so I spoke,' we also believe and so we speak." Therefore, it is one and the same Spirit who is in the prophets and in the apostles. He was, however, in the former only for a while; whereas he abides in the latter forever. In other words, he is in the prophets but not to remain always in them; in the apostles, that he might abide in them forever. He has been apportioned to the former in moderation; to the latter, he has been wholly poured out. He was sparingly given to the one; upon the other, lavishly bestowed.

Here Paul is attacking those who have believed in false apostles, who claimed that Paul was suffering because he had little faith. According to them, faith ought to guarantee that there will be no suffering at all. But Paul shows that, on the contrary, he has endured all things precisely because of his faith.

Above he mentioned trials and death, then said that Jesus delivered us from them as well, and gave the reason that He delivered us precisely in order to assure us of His resurrection. Now he affirms that this must be grounded in faith, and not in reasonings alone, and says: just as David, who was in trials and was delivered from them by God alone, said, "I believed, and therefore I spoke," so we also, having the same spirit of faith that he had, believe and therefore speak, that just as Jesus rose, so we too shall overcome dangers and shall again be raised. Note that in the Old and New Testaments there is one and the same Spirit; note this against those who blaspheme the Law.

Then the Apostle shows how he acquired this hope of certainty. In regard to this he does two things. First, he states the cause of the certainty; secondly, he concludes to the certainty itself (v. 14).

Now the cause of this certainty is the Spirit instilling faith into their hearts. First, therefore, he mentions this cause; secondly, he explains it with an example (v. 13b). He says therefore: the reason we hope and do not faint is that we have the same spirit of faith which the ancients had, because although the times have changed, the Spirit and the faith have not changed, except that they believed that the Christ would come and suffer, whereas we believe that he has already come and suffered. And this Spirit is the Holy Spirit, who is the Spirit of faith: "All these are inspired by one and the same Spirit, who apportions to each one individually as he wills" (1 Cor. 12:11). Having, therefore, this Spirit that the ancients had, we do the same things as they did and we believe. But what they did is described in Ps. 116:10, "I have believed", namely, God perfectly. And this is what the ancients did: "And all these, though well attested by their faith, did not receive what was promised" (Heb. 11:39). And so, namely, for believing, I spoke, i.e., I confessed the faith: "For man believes with his heart and so is justified, and he confesses with his lips and so is saved" (Rom. 10:10). But we do this because, since we believe, we speak and confess the faith and preach: "We cannot but speak of what we have seen and heard" (Ac. 4:20). Therefore the Holy Spirit is the cause of this certitude.

"That He which raised up Jesus, shall raise up also, 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."

Again, he fills them with lofty thoughts, that they may not hold themselves indebted to men, I mean to the false Apostles. For the whole is of God Who willeth to bestow upon many, so that the grace may appear the greater. For your sakes, therefore, was the resurrection and all the other things. For He did not these things for the sake of one only, but of all.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

What fellowship has light with darkness, life with death?

Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh. He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint.

Paul believed that through the work of Christ he and all believers were made greater than death and that they would all be brought before the terrible seat of judgment.

What then, he says, do we believe and what do we know? That He Who raised up Jesus will even now deliver us from dangers, and in the end will raise us up and present us together with you to the enjoyment of good things. He stirs them up to faith and a virtuous life.

Finally, therefore, he reaches the intended conclusion, namely, the certitude itself. First, in regard to his own salvation; secondly, in regard to the salvation of others (v. 14b). He says therefore, knowing, i.e., having certain knowledge, that he who raised Jesus, i.e., God the Father or the entire Trinity, will raise us also with Jesus, namely, to put on the same glory as Jesus, because since we are his members, we should be with the head: "Where I am, there shall my servant be also" (Jn. 12:26); "He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you" (Rom. 8:11). And I am certain not only of our salvation but of yours also, because he will bring us with you, i.e., we will be together. For just as we are members of Christ, so you are also through us: "And so we shall always be with the Lord" (1 Th. 4:17); "Wherever the body is, there the eagles will be gathered together" (Matt. 24:28). Therefore he says, with you, to urge them to good, inasmuch as he shows that they are not inferiors but equals.

God does not want anyone to be excluded from his gift. But because not everyone had received the word of faith, God's apostle, who knew God's will, was not afraid to suffer persecutions and perils as long as he could preach to everyone faithfully, so that more people might believe.

And hinting at the false apostles, who said that through their mediation the blessings of God were communicated to their disciples, he says: "all things are for your sakes," even the resurrection itself, and not for the sake of this one or that one. God does this and grants grace to many, so that as grace abounds, thanksgiving also may abound, being offered by many to the glory of God. Therefore the false apostles, by attributing the grace of God to themselves, also obscure its glory.

And well can I say this with certainty, because all things are for your benefit. For all things, the sufferings we endure, the graces we receive from God, are for your sake, namely, that you be instructed by our example. And this, therefore, so that as grace extends from us, in you to more and more people it may increase thanksgiving to the glory of God, i.e., that many may thank God for so great a favor: "Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father" (Eph. 5:20).