TRV
Translation
King James Version
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
Complete Jewish Bible
But we have this treasure in clay jars, so that it will be evident that such overwhelming power comes from God and not from us.
Berean Standard Bible
Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.
American Standard Version
But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves;
World English Bible Messianic
But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves.
Geneva Bible (1599)
But we haue this treasure in earthen vessels, that the excellencie of that power might be of God, and not of vs.
Young's Literal Translation
And we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us;
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In the KJVVerse 28,867 of 31,102
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Commentary on 2 Corinthians 4 verses 1–7
1 ¶ Therefore seeing we have this ministry, as we have received mercy, we faint not;
2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
3 But if our gospel be hid, it is hid to them that are lost:
4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
The apostle had, in the foregoing chapter, been magnifying his office, upon the consideration of the excellency or glory of that gospel about which he did officiate; and now in this chapter his design is to vindicate their ministry from the accusation of false teachers, who charged them as deceitful workers, or endeavoured to prejudice the minds of the people against them on account of their sufferings. He tells them, therefore, how they believed, and how they showed their value for their office as ministers of the gospel. They were not puffed up with pride, but spurred on to great diligence: "Seeing we have this ministry, are so much distinguished and dignified, we do not take state upon ourselves, nor indulge in idleness, but are excited to the better performance of our duty."
I. Two things in general we have an account of: - Their constancy and sincerity in their work and labour, concerning which observe, 1. Their constancy and perseverance in their work are declared: "We faint not (Co2 4:1) under the difficulty of our work, nor do we desist from our labour." And this their stedfastness was owing to the mercy of God. From the same mercy and grace from which they received the apostleship (Rom 1:5), they received strength to persevere in the work of that office. Note, As it is great mercy and grace to be called to be saints, and especially to be counted faithful, and be put into the ministry (Ti1 1:12), so it is owing to the mercy and grace of God if we continue faithful and persevere in our work with diligence. The best men in the world would faint in their work, and under their burdens, if they did not receive mercy from God. By the grace of God I am what I am, said this great apostle in his former epistle to these Corinthians, Co1 15:10. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. 2. Their sincerity in their work is avouched (Co2 4:2) in several expressions: We have renounced the hidden things of dishonesty. The things of dishonesty are hidden things, that will not bear the light; and those who practise them are, or should be, ashamed of them, especially when they are known. Such things the apostle did not allow of, but did renounce and avoid with indignation: Not walking in craftiness, or in disguise, acting with art and cunning, but in great simplicity, and with open freedom. They had no base and wicked designs covered with fair and specious pretences of something that was good. Nor did they in their preaching handle the word of God deceitfully; but, as he said before, they used great plainness of speech, and did not make their ministry serve a turn, or truckle to base designs. They had not cheated the people with falsehood instead of truth. Some think the apostle alludes to the deceit which treacherous gamesters use, or that of hucksters in the market, who mix bad wares with good. The apostles acted not like such persons, but they manifested the truth to every man's conscience, declaring nothing but what in their own conscience they believed to be true, and what might serve for the conviction of their consciences who heard them, who were to judge for themselves, and to give an account for themselves. And all this they did as in the sight of God, desirous thus to commend themselves to God, and to the consciences of men, by their undisguised sincerity. Note, A stedfast adherence to the truths of the gospel will commend ministers and people; and sincerity or uprightness will preserve a man's reputation, and the good opinion of wise and good men concerning him.
II. An objection is obviated, which might be thus formed: "If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hear it?" To which the apostle answers, by showing that this was not the fault of the gospel, nor of the preachers thereof. But the true reasons of this are, 1. Those are lost souls to whom the gospel is hid, or is ineffectual, Co2 4:3. Christ came to save that which was lost (Mat 17:11), and the gospel of Christ is sent to save such; and, if this do not find and save them, they are lost for ever; they must never expect any thing else to save them, for there is no other method or means of salvation. The hiding of the gospel therefore from souls is both an evidence and cause of their ruin. 2. The god of this world hath blinded their minds, Co2 4:4. They are under the influence and power of the devil, who is here called the god of this world, and elsewhere the prince of this world, because of the great interest he has in this world, the homage that is paid to him by multitudes in this world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince of darkness, and ruler of the darkness of this world, so he darkens the understandings of men, and increases their prejudices, and supports his interest by keeping them in the dark, blinding their minds with ignorance, and error, and prejudices, that they should not behold the light of the glorious gospel of Christ, who is the image of God. Observe, (1.) Christ's design by his gospel is to make a glorious discovery of God to the minds of men. Thus, as the image of God, he demonstrates the power and wisdom of God, and the grace and mercy of God for their salvation. But, (2.) The design of the devil is to keep men in ignorance; and, when he cannot keep the light of the gospel out of the world, he makes it his great business to keep it out of the hearts of men.
III. A proof of their integrity is given, Co2 4:5. They made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles' preaching: they did not give their own notions and private opinions, nor their passions and prejudices, for the word and will of God; nor did they seek themselves, to advance their own secular interest or glory. But they preached Christ Jesus the Lord; and thus it did become them and behove them to do, as being Christ's servants. Their business was to make their Master known to the world as the Messiah, or the Christ of God, and as Jesus, the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in preaching Christ we preach all we should preach. "As to ourselves," says the apostle, "we preach, or declare, that we are your servants for Jesus' sake." This was no compliment, but a real profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest, and that for Jesus' sake; not for their own sake or their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, lording it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit implied in becoming the servants of the humours or the lusts of men; if they should thus seek to please men, they would not be the servants of Christ, Gal 1:10. And there was good reason, 1. Why they should preach Christ. For by gospel light we have the knowledge of the glory of God, which shines in the face of Jesus Christ, Co2 4:6. And the light of this Sun of righteousness is more glorious than that light which God commanded to shine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more pleasant and profitable when the gospel shines in the heart. Note, As light was the first-born of the first creation, so it is in the new creation: the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul that those who were sometimes darkness are made light in the Lord, Eph 5:8. 2. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Clement of AlexandriaAD 215
Who is the Rich Man that Shall Be Saved?
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.
TertullianAD 220
Against Marcion Book V
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.
TertullianAD 220
Of Patience
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.
Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 4.1
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.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
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.
John ChrysostomAD 407
Homily 8 on 2 Corinthians
"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.
JeromeAD 420
HOMILY 11 ON PSALM 77 (78)
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.
JeromeAD 420
HOMILY 20 ON PSALM 90 (91)
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Corinthians 4:7 profoundly articulates the paradoxical nature of Christian existence and ministry: the immeasurable, glorious power of God is entrusted to and displayed through fragile, ordinary human beings. This divine design ensures that the surpassing greatness of the power manifested in the lives and service of believers is undeniably attributed to God alone, rather than to any inherent strength, wisdom, or ability of humanity. It is a foundational truth that humbles the messenger while magnifying the message and the God who empowers it.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in literary devices that amplify its profound theological message. Central to its impact is the Metaphor of "treasure in earthen vessels." This vivid image immediately creates a striking Contrast between the immense value and glory of the "treasure" (the gospel, God's power, Christ's light) and the fragility, commonness, and inherent weakness of the "earthen vessels" (human beings). This contrast gives rise to a powerful Paradox: divine strength is made perfect in human weakness. The very vulnerability of the human instrument serves to highlight the supernatural origin of the power displayed. Furthermore, the phrase "that the excellency of the power may be of God, and not of us" functions as a Purpose Clause, explicitly stating the divine intention behind this paradoxical arrangement. It clarifies that the entire design is teleological, aimed at ensuring God receives all glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a cornerstone for understanding God's method of working in the world and through His people. It fundamentally challenges human-centric views of power, ability, and success, redirecting all glory to God. Theologically, it affirms God's sovereignty and His deliberate choice to use the weak and foolish things of the world to shame the strong, ensuring that no human being can boast before Him. This principle fosters profound humility in believers, reminding us that any spiritual effectiveness or impact we have is not a result of our intrinsic worth or capabilities, but solely due to the divine power residing within and working through us. It transforms our understanding of weakness, not as an impediment, but as a potential conduit for God's surpassing strength, thereby magnifying His name.
REFLECTION AND APPLICATION
The truth of having "this treasure in earthen vessels" offers both immense comfort and a profound call to humility for every believer. It means that our perceived weaknesses, limitations, and even failures are not disqualifiers for God's use, but rather potential platforms for His power to shine more brightly. When we are keenly aware of our own frailty, we are less likely to take credit for spiritual accomplishments and more prone to rely entirely on God. This perspective liberates us from the pressure to appear strong or perfect, allowing us to embrace our humanity and trust that God's strength is made perfect in our weakness. It encourages us to boldly engage in ministry and life, knowing that the outcome depends not on our inherent abilities, but on the excellency of God's power working through us, ensuring that all glory redounds to Him.
Questions for Reflection
FAQ
What is the "treasure" Paul refers to in 2 Corinthians 4:7?
Answer: The "treasure" is multifaceted, referring primarily to the glorious gospel of Jesus Christ, the "light of the knowledge of the glory of God" that shines in the face of Jesus Christ (2 Corinthians 4:6). It also encompasses the indwelling Holy Spirit, the divine presence of God within believers, and the new life in Christ that transforms us. This treasure is of immeasurable spiritual value, contrasting sharply with the common, fragile nature of the human "earthen vessels" that contain it.
Why does God choose to use "earthen vessels" (fragile human beings) to carry His divine power and glory?
Answer: God's deliberate choice to use fragile "earthen vessels" is for a profound theological purpose: "that the excellency of the power may be of God, and not of us." By entrusting His glorious gospel and power to weak, ordinary human beings, God ensures that when extraordinary spiritual results occur, there is no room for human boasting or self-glory. It makes it undeniably clear that the strength, wisdom, and transformation originate from Him alone, thereby magnifying His power and ensuring He receives all the glory, as emphasized throughout Paul's writings (e.g., 1 Corinthians 1:27-29).
CHRIST-CENTERED FULFILLMENT
The truth of 2 Corinthians 4:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ Himself. While fully divine, Christ willingly "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He, the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), became the ultimate "earthen vessel." His earthly life, marked by humility, suffering, and apparent weakness—culminating in the ignominy of the cross—was precisely the means through which God's surpassing power was most gloriously displayed. The resurrection, the ultimate demonstration of God's power over sin and death, emerged from the profound weakness of the crucifixion. Thus, Christ perfectly embodies the principle: divine power made manifest through human frailty, ensuring that all glory belongs to God. For believers, the "treasure" we carry is none other than "Christ in you, the hope of glory" (Colossians 1:27), meaning that God's power now works through us, His Spirit enabling us, so that His life and glory are continually revealed through our own fragile, human existence, just as they were in Jesus.