The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
Hugo ( de Sacram . pag. i. c. 10) and others point out, by way of allegory, that on the first day, when light was created and divided from darkness, the good angels were established in good and the evil in evil, and were separated each from other. What, therefore, was done in the world of sense was an image of what was being done in the unseen world. Nay, S. Augustine frequently maintains that the literal sense is that which refers to the angels.
The Apostle here explains this light tropologically. As God formerly produced light out of darkness, so now has He made unbelievers into believers, and has enlightened them with the light of faith. So, too, S. Augustine (contra Advers . Leg. lib. i. c. 8) lays down that by light and day succeeding the pre-existing darkness, and being again succeeded by darkness, is signified what spiritually takes place in man, viz., grace succeeding sin, and sin again grace.
To give the light of the knowledge of the glory of God in the face of Jesus Christ. To illuminate us, that we in turn may illuminate others with that clear and glorious knowledge which shines forth from God in the face of Christ, or else by means of our clear knowledge of Christ and His redemption. It is commonly said that a man is known by his face ; hence to know “ in the face ” signifies to know clearly and openly. Just as at night a lighted torch throws light on the surrounding darkness, and is carried before travellers to show them the way clearly, so does Christ lighten us in the night of this world, so that we know God surely and plainly, and go on our way to see Him in the life of bliss in heaven. Hence the Glossa symbolically explains these words to mean : by Jesus Christ, who is the Face of the Father ; for without Him the Father is not known. There is still kept up an allusion to the veil over Moses’ face contrasted with the open face of Christ (iii. 15). The word face may be, with the Syriac, translated the person, i.e., we illuminate others in the name, place, and authority of Christ. S. Cyril (de Fide ad Theodor . Imp.) says : “ He hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. See how openly and plainly the light of the knowledge of God the Father has shone forth in the person of Christ.”
Ver. 7. — But we have this treasure . The treasure is the ministry and preaching of the Gospel entrusted to him by God. Cf. ver. 1 and vers. 5 and 6.
In earthen vessels . (1.) In a body of dust frail and fragile. Our body is as an earthenware vessel; for as an earthen vessel is nothing but clay baked in the fire, so is our body nothing but earth made solid by the heat of the soul. Take away the soul, and the body returns to the dust whence it came. Cf. Ps. ciii. 14. Or, (2.) in earthen vessels means in ourselves ; for though we are Apostles, still we are men, frail and fashioned from the dust, and, like earthen vessels, are worthless, weak, and contemptible, exposed to injuries at the hands of all. This explanation is favoured by the words that follow : “We are troubled on every side,” &c. So in 1 Cor. i. 27, it was said that God had chosen the Apostles as the foolish, and weak, and base things of the world ; and also in 1 Cor. ii. 1, Paul said that he had come to the Corinthians, not with excellency of speech or of wisdom, but in weakness, and fear, and trembling ; and again, in 1 Cor. iv. 9, he expresses the same idea.
Origen (Hom. in Numer.) symbolically interprets this treasure as the grace of the Holy Spirit hidden in earthen vessels, i.e., in the rude, unpolished, and unadorned words of the law and the Gospel. That the excellency of the power may be of God and not of us. God wills me to have this treasure in an earthen vessel, in order that the excellency which is in me, and the fruit that I gather in the conversion of the heathen, may not be ascribed to me, but to the power of God and the grace of Christ.
Ver. 8. — We are troubled on every side , yet not distressed. Not made anxious. Physically he was distressed, hemmed in, and pressed down, but in the midst of adversity the Apostle’s mind was serene and lofty. So, in Ps. iv. 1, David says : “Thou hast enlarged me when I was in distress.”
We are perplexed , but not in despair. The Latin Version gives : “ We are in want, but not destitute,” or, as Ambrose, Theophylact, Erasmus, and Cajetan explain it : We are pressed with want, but not oppressed. There is a similar play on words in the Greek. Poverty gives sufficiency, nay, plenty, to a soul that is patient, wise, serene, and fixed on God. To say nothing of Christian writers, this was taught by Favorinus, who says : “ It is true what wise men have said as the result of their experience, that they who have much want much, and that indigence takes its rise from abundance, and not from want. Much more is desired in order to guard the abundance you already have. Whoever, therefore, has great riches, and wishes to take forethought and guard against need or loss, needs loss, not gain, and should have less, that less may be lost.”
The Greek may also be rendered : We are without guidance, and are perplexed in the midst of our evils and difficulties; still we are not overcome by them, nor by our anxiety and weariness. We do not despair, but we hope for, and we find counsel, help, and deliverance in God, and so we are conquerors. This explanation is nearer to the Greek ἀπορία, which denotes, not only bodily distress, but mental, viz., want of counsel, doubt, and perplexity, when the mind, seeing itself surrounded by difficulties, is at a standstill , and knows not what to do. But God succours the Apostles and their successors in these straits, and points out a way of escape. S. Xavier and Gaspar Barzaeus found this true in their work among the Indians, and testified that in every difficulty the Holy Spirit taught them more than all doctors or wise men could have done.
Ver. 9. — Persecuted, but not forsaken. S. Gregory of Nyssa (de Beatitud .), explaining the last of the Beatitudes, “ Blessed are they that suffer persecution,” acutely and piously weighs the meaning of the word persecution, which etymologically points to some running, or rather running before. He puts before our eyes a holy man and tribulation, like two runners running side by side. When the saint does not give place to tribulation, he says that he goes before it, as victorious over it, and that tribulation follows hard after him, and is, therefore, called persecution, not consecution, for it follows after but does not reach the holy man. He says that this word points out that the saints, through patience, run with great swiftness for the prize of glory, display their vigour and strength most brightly in the midst of persecutions. He goes on : “ Martyrdom shows us the arena , and marks out the course to be run by faith ; for ‘persecution’ denotes an ardent desire for swiftness , nay, it even indicates the winning of the prize ; for who can be victor in the race save he who leaves his competitor behind ? Since , therefore , he that has an enemy behind, seeking to deprive him of the prize , has one ‘persecuting’ him , and such are they who finish the course of martyrdom on behalf of their holy religion , who are persecuted by their enemies , but not overtaken.” Christ seems in these last words to put before us the most glorious crown of bliss y when He says , 4 Blessed are they that suffer persecution for righteousness sake , for theirs is the kingdom of heaven l ”
Cast down, but not destroyed. There is here an allusion to the earthen vessels of ver. 7. Though, he seems to say, we are earthen vessels, and cast down, as it were, from the most lofty towers of persecutions, yet are we not shattered. We are so hardened by the fire of charity that we cannot break. Some add, “We are humiliated, but not confounded,” but the words are wanting in the Greek and Latin copies.
Ver. 10. — Always bearing about in the body the dying of the Lord Jesus . The death of Jesus, according to S. Ambrose, but the Greek is rather dying or mortification. The dying meant is the suffering of death like to the suffering of Jesus Christ, which is the road to and the beginning of death, a long and living death. This is the suffering spoken of in vers. 8 and 9, suffering inflicted from without, though it may be extended also to any voluntary mortification of mind and body. It is called “ the dying of Jesus,” (1.) because it is borne by His example ; (2.) because it is undergone for His faith ; (3.) because we, His servants, bear about in our body, by a kind of representation , the very death and Passion of Christ, just as slaves carry the badge and token of their master. Cf. Gal. vi. 17. So in Heb. xi. 26, it is said that Moses bore the reproach of Christ, and preferred it to the riches of Egypt (see note there). “ There is no doubt,” says Ambrose, “that in His martyrs Christ is slain , and that in them that suffer chains or scourgings for the faith , Christ suffers the same.” Paul gives here the cause why, in the midst of trouble and distress, he is not crushed and destroyed, but is instead raised up and quickened. It is because by tribulation he is made like Christ crucified and smitten , and then raised and quickened ; and, therefore, he rejoices in tribulation.