…the power may be of God and not from (ἐξ) ourselves; (2Cor 4:7)

…the power may be of God and not from (ἐξ) ourselves; (2Co 4:7 NAS)

 The little genitive preposition, ἐξ, translated as “out of” or “from” has several different nuances.  The context marks a very clear the distinction that the power of the gospel is foreign to natural man and originates from a different source or person.

3. marker denoting origin, cause, motive, reason, from, of

    c. to denote derivation  come, derive from someone or someth. 2 Cor 4:7 (BDAG)

The heart that possesses this gospel treasure will be drawn into a spiritual battle with the flesh that will take him or her to the edge of being crushed, the point of despair, the thought of being forsaken, and the peril of being destroyed (2 Cor 4:8-9)! The key to the manifestation of God’s truth is found through the renouncement of the flesh (2 Cor 4:2)! The Christian who suffers from a lack of God’s power may be struggling with their inability to deny their flesh in their own power. The power of the flesh is so strong that the treasure bearer must not only deny his flesh, he must die to it daily to be successful in his quest to follow Jesus (Lk 9:23)! 
 

^“always carrying about in the body the dying of Jesus, that the life of Jesus also may be manifested in our body” (2 Cor 4:10).

This ongoing process of dying to self  is the “Calvary road” of sanctification that gives life in our mortal flesh, and is what enabled Paul to say "For to me, to live is Christ, and to die is gain". (Phil.1:21)

 ¹¹ For we who live are constantly being delivered over to death for Jesus' sake  that the life of Jesus also may be manifested in our mortal flesh. (2 Cor 4:10-11).

Stand Firm - Stand Broken

But we have this treasure in earthen vessels, that the surpassing greatness of the power may be of God and not from ourselves (2Co 4:7 NAS)

The conjunction ἵνα  (in order that, so that, that) can denote purpose, aim, or goal.  “Since ἵνα here marks a divine purpose, not an aim devised by Paul, it carries with it the implication that the purpose is achieved.” (Harris 340). ἵνα clarifies God’s purpose of putting His treasure in fragile vessels; “That people clearly recognize that the transforming power (δύναμις) of the gospel is God’s alone and that the strength (δύναμις) of its ministers to endure hardship comes from God alone.” (Harris 340).

This double significance of (δύναμις); that of transformation (Rom 1:16 justification; 1Cor 1:18 sanctification), and of endurance (2 Cor 13:4), enables the Christian to stand firm against the desires of the world the flesh and the devil! (1Jn 2:13-16; 1Jn 5:19)

 Principles that connect the power of God to the spiritual battle the believer encounters include:

*God’s power is revealed through the struggle. In fact, if there is no struggle, the treasure is safely tucked away along with God’s power.

*God’s power is released through our brokenness. 

*Through our commitment to “stand firm -stand broken”, others will see God’s power, and God ‘s name will be glorified!

 

“ we are afflicted in every way, but not crushed; perplexed, but not despairing;

  persecuted, but not forsaken; struck down, but not destroyed." (2 Cor 4:8-9)

Halloween: worldview, witches and warfare!

Take time this holiday to examine your worldview. If one does not believe in the existence of a spirit world, this holiday is a pretty fun day to spend time with friends, dress up and meet the neighbors, not to mention the candy! However, if one has had contact with dark spiritual forces, it may not feel like a fun game anymore. Both the dates of Christmas and Halloween began as a pagan holyday that the church sought to build Christian truth and tradition into a pagan society to help change the focus from paganism to Christianity. Halloween was not so successful. Today, pagan religions and those who follow Wicca (Witchraft) celebrate Halloween as their holy day under the old pagan name Samhain.

Below is a quote from a Wiccan website:

 "Halloween, plain and simple is our favorite time of year. A true time for witches, Witchcraft itself, and Wiccans alike who feel that on this night the separation between the physical and spiritual realities is it's least guarded and it's veil the thinnest. It is a time for dimensional openings and workings, it is a somber holiday, one of dark clothes and thoughts for the dead, it is said to be the time when those of necromantic talents can speak with the dead and it is certainly a time to remember ones own dead. Witches believe it is a time of endings of relationships and bad situations and it is the time when one can see the glimmer of hope in the future. There are as many concepts attached to this holiday as any other, truly a time of remembrance of our ancestors and all those who have gone before. "

The question of worldview is an important one to reflect on. If a Christian bases his or her faith on the supernatural act of the gospel, that "disarmed the rulers and authorities (Col 2:15 NAS)" he should be aware of both the power of the Holy Spirit, and of the evil one. One should not make light of a Satanic high holy day, but rather be aware of a night that contains concentrated demonic activity!

At the same time, the Christian is free from the bonds of Satan and should not be judging others, or be taken captive by fear. The context of the above verse continues "Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day (Col 2:16 NAS)". I do not know if Halloween constitutes a "festival" or that candy can be considered "food", but we should approach the darkness with the attitude Paul has in the following verses; 

"If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God. (Col 3:1-3 NAS).

Let us use this time not to judge others, but to bring the focus back to Christ as our early church fathers tried to do. Let us be aware that the evil one is more active tonight in the lives of Satanists, and that his presence may be felt in our neighborhood. Let us be prepared to stand firm against “the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places”. (Eph 6:12 ESV) Let us be careful, protect our children, and be a witness to the gospel this night as many eyes are focused on the spirit world!

Unseen treasure made visible through broken hearts!

But we have this treasure in earthen vessels, (2 Cor 4:7)

The BADG lexicon records three definitions for the word a σκεῦος; “vessels”, or  “pots,”  which give specific reference to 2 Cor 4:7. In this context, σκεῦος refers to a “human being exercising a function, instrument, or vessel”.  

 English relies heavily on word order to indicate the relationship among words in a sentence and follows a common pattern: Subject- Verb-Object… Greek, however, depends on both word order and inflection – a change in spelling of a word which indicates a change of relationship…. Case endings and other inflections, when deciphered in context, are important signs for getting at the meaning the writer is seeking to communicate” (Harvey 8). In our text σκεῦος/vessel is inflected in the dative case. The dative case noun normally functions as the indirect object, and in this context is related to the “position” of the object, in its relationship to the verb “to have.”

To help qualify the vessel, the text provides the adjective ὀστρακίνοις (made of earth/clay) This is used in the form of  “imagery, denoting breakableness” (BDAG).

 Harris expounds “…such vessels were regarded as fragile and expendable because they were cheap and often unattractive. So the paradox Paul is expressing is that although the container is relatively worthless, the contents are priceless. Although the gospel treasure is indescribably valuable, the gospel’s ministers are of little value in comparison. In describing those to whom the gospel is entrusted as earthenware vessels, Paul is not disparaging the human body or implying that the body is merely the receptacle of the soul. For him the σκεῦος (“object, vessel, jar) was no more the container in which was placed the treasure of the ψυχή (soul) than the ‘outer person’ was a detachable outer garment clothing ‘the inner person’ (cf 4:16). ψυχή (soul) refers to the whole persons, who, although insignificant and weak in themselves, becomes God’s powerful instruments in communicating the treasure of the gospel.” (Harris 340)

The treasure, while unseen (4:18), becomes visible through the weakness of the vessel. (2Cor 4:8-9). The treasure not only relates to the gospel but projects an image of the gospel through struggles the believer encounters (2Cor 4:10-11). When one stands firm in the midst of the struggle he can become a powerful witness to this gospel treasure! Simply put, it is through our suffering and our response in faith to it, that the power of God can be seen by others! Through broken hearts the gospel is preached as our words are authenticated by a supernatural conviction! Once we grasp the treasure we have, we can agree with Pauls words; "for when I am weak, then I am strong" (2 Cor 12:10).

Where does our value come from?

 But we have this treasure…

The BDAG lexicon translates the word treasure, (θησαυρός), as;

1. a place where someth. is kept for safekeeping, repository

2. that which is stored up, treasure

    a. of material things

    b. of transcendent things 

        α. of the treasures in heaven

        β. θησαυροὶ σκοτεινοί treasures lying in darkness

        γ. of the gospel and its glory 2 Cor 4:7

       “A θησαυρός was a storehouse or strong room for precious things or any receptacle for valuables; hence it referred to anything precious, “treasure.” (Harris 339) Paul only uses this word here and in Col 2:3 where he identifies the treasure as wisdom and knowledge, the chief receptacle being Christ, himself, who in his person, contains the true knowledge of the mystery of God (Col 2:2)! The revelation of the mystery of Christ is discovered in the gospel  Col 2:9-15 as the power of salvation that not only brings life with God, but freedom from death, and the deliverance of the bondage from the evil one, (rulers and authorities of death). It is this very gospel that Jesus brought to us for salvation, and later entrusted this power to us to carry it as stewards with the purpose to bring it to others.

 

Harris cites the general meaning of θησαυρός (a store room) for the definition of the treasure. The implication is that the value, which comes from the item stored, is imputed, or given to the one who houses the item. In other words, the treasure makes its guardian a valuable, and precious place!

The BDAG in contrast cites the second definition referring to object as the source of what gives the storehouse value. These two nuances provide an incredible incite to our passage. The believer has great value because he is the “earthen vessel” of the gospel. He is not valuable because he is a worthy vessel, but rather, the believer is valuable because of the treasur he holds!

Those who house the gospel treasure develop a new sense significance and purpose in life. They take on a new sense of self worth, not because they are better than anyone else, in fact ,the gospel reveals the opposite it true. Their new sense of self worth does not come from their flesh, or earthen vessel, but from the value of the gospel they carry inside. When the apostle Paul discovered this treasure, he said;

“ I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, (Phil 3:8)

This treasure is so precious; one becomes willing to give up whatever earthly treasure that comes between them and following Christ. It is so valuable that one is willing to bear suffering and persecution in order to bring this good news to the nations. It is so life giving, that one grieves and fervently prays for those who are blinded by the “god of this age” who has veiled this treasure to keep them in darkness  (2 Cor 4:3-4).

The next time you feel discouraged, and feel like you have little worth, take a look at the gospel that is layed up in your heart, and remember that you are not valuable because you are a worthy vessel, but because of the treasure you hold!  

τοῦτον ties the treasure to the gospel

“But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

“The demonstrative pronoun τοῦτον”(this) ties the treasure to the immediate context of the gospel.

 θησαυρὸν τοῦτον (this treasure, or literally treasure this)

• οὗτος, αὕτη, τοῦτο (Hom.+) demonstrative pron., used as adj. and subst.

      “2. as adj., pert. to an entity perceived as present or near in the discourse, this (BDAG)

The demonstrative pronoun “this” is used as an adjective that pertains to an entity perceived as present or near in the discourse.  “this treasure must be something explicitly mentioned in the context because of the τοῦτον,  whether it be the illumination that comes from the knowledge of God’s glory (v.6) or from the gospel and its glory or the gospel itself (v 3-4), or the ministry of the gospel (v1). Common to all these proposals is a reference to the gospel” (Harris 339).

 While commentators have take different directions into how the gospel relates to the treasure, one thing is certain, the treasure is directly tied to the gospel!

Possession of the gospel leads to a sense of obligation

“But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

Part III Possession of the gospel leads to a sense of obligation

“Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον… But we have this treasure… the verb Ἔχομεν “we have” is used in the same sense as in 4:1 “We have this ministry”  and “denotes possession not in the sense of ownership (as though Paul owned the ‘treasure’ and hid it in a container for safe keeping) but in the sense of privileged guardianship ‘we are trustees of this treasure’” (Harris 339). Based on the context of the passage,  Harris tied the nuance in 4:1, to the the same verb in  2 Cor 4:7 “We have this treasure…”

The BDAG identifies eleven different ways the verb ἔχω (to have, to hold) can be used in the Bible. As one can see, the context helps determine which nuance applies to the text.

1. to possess or contain, have, own

2. to stand in a close relationship to someone, have, have as

3. to take a hold on someth., have, hold (to), grip

4. to carry/bear as accessory or part of a whole, have on, wear

5. be in a position to do someth., can, be able,

6. to have an opinion about someth., consider, look upon, view

7. to experience someth., have

9. special combinations

10.to be in some state or condition,

11. to be closely associated, in a variety of renderings, hold fast, be next to, be next

The BDAG continues to identify several sub-nuances that further help clarify the subtle meaning of the text.

 7. to experience someth., have

     a. of all conditions of body and soul

              -of illness,

             -gener. of conditions, characteristics, capabilities, emotions, inner possession

             -of advantages, benefits, or comforts that one enjoys

             -of a sense of obligation in regard to someth

             -of a sense of inevitability in respect to some action

     b. of temporal circumstances w. indications of time and age

The context of the 4:7 helps clarify that our possession of the treasure is a shared experience! This nuance helps define the treasure metaphor. One does not “experience” a treasure such as gold and silver, but he/she can have a personal experience with his/her encounter with the gospel! It is this experience that leads to a sense of obligation. To pick up on Harris’ insight of privileged guardianship and the idea of being a trustee of the treasure, further investigation reveals that we share a sense of “obligation” to the treasure we hold. When one looks at 2 Cor 4:7 a concept of stewardship begins to emerge.