Treasure in II Corinthians 4:7 Identified as the Holy Spirit
The concept of "treasure" in II Corinthians 4:7 is identified by various traditions as referring to the Holy Spirit. The verse states, "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us" [2].
The identification of the "treasure" with the Holy Spirit is supported by several New Testament passages that associate the Spirit with the idea of a treasure or a seal of ownership. For instance, in Ephesians 1:13-14, believers are described as being "sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" [7]. Similarly, II Corinthians 1:22 and 5:5 also refer to the Spirit as a guarantee or "earnest" of the believer's future inheritance [3].
John Calvin interprets the treasure as the Gospel, but notes that the Gospel is closely tied to the work of the Holy Spirit, who testifies to its truth and power [8]. In the context of II Corinthians 4, the treasure is understood to be the "light of the knowledge of the glory of God" that is contained in the fragile "earthen vessels" of the apostles' bodies [4].
The Patristic tradition also associates the Holy Spirit with the concept of treasure. Tertullian discusses the various ways in which the Spirit is understood and experienced by believers, highlighting the Spirit's role in equipping and empowering them for service [9].
The Baptist/Reformed tradition, represented by John Gill, understands the treasure to be the Gospel, which is rich in its truths and treasures [6]. The Protestant academic tradition, as represented by Tyndale House, interprets the treasure as the message of the Gospel, housed in the fragile "clay jars" of human bodies [5].
While there is not complete unanimity on the identification of the treasure, the association with the Holy Spirit is a common thread throughout various Christian traditions. The Holy Spirit is seen as the divine power that enables the proclamation of the Gospel and the manifestation of God's glory in the lives of believers.
The understanding of the treasure as the Holy Spirit or the Gospel highlights the contrast between the frailty of human vessels and the power of God's presence within them. This contrast is a recurring theme in II Corinthians 4, emphasizing the surpassing greatness of God's power [1].
Sources
- II Corinthians “II Corinthians 4:7 (Rotherham) — Howbeit we have this treasure in earthen vessels, that, the surpassing greatness of the power, may be of God, and not from ourselves:—”
- King James Version “[KJV] 2 Corinthians 4:7 — But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Earnest — The Spirit is the earnest of the believer's destined inheritance (2 Cor. 1:22; 5:5; Eph. 1:14). The word thus rendered is the same as that rendered "pledge" in Gen. 38:17-20; "indeed, the Hebrew word has simply passed into the Greek and Latin languages, probably through commercial dealings with the Phoenicians, the great trading people of ancient days. Originally it meant no more than a pledge; but in common usage it came to denote that particular kind of pledge which is a part of the full price of an article paid in advance; and as it is joined with the fi”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 4:7: "Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [CHRYSOSTOM, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (Co2 4:16; compare Co2 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jdg 7:16-20, Jdg 7:22). ”
- 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 4:7: 4:7 The message of good news is like great treasure, but it is housed in fragile clay jars—our weak bodies. This insight gives purpose to suffering (4:8–5:10).”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 4:7: But we have, this treasure in earthen vessels,.... This is a further commendation of the Gospel; and by which the apostle removes an objection against it, taken from the cross and persecutions that attend it, and the outward meanness of the ministers of it. The Gospel is called a "treasure", for not grace, nor Christ, but the Gospel is here meant; which is so styled, because it contains rich truths, and an abundance of them; comparable to gold, silver, and precious stones, for the price of them, their antiquity, distance of place from whence they come, and their”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 1:13: 1:13 he identified you as his own (or he put his seal on you): Just as a seal signifies authentic ownership, the Holy Spirit in a believer’s life signifies God’s ownership (4:30; 2 Cor 1:22).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 46: ( Rom. 1:2 ). And again, that “the righteousness of God without the law is manifested, being witnessed by the law and the prophets,” ( Rom. 3:21 ). For the Gospel does not confine the hearts of men to the enjoyment of the present life, but raises them to the hope of immortality; does not fix them down to earthly delights, but announcing that there is a treasure laid up in heaven, carries the heart thither also. For in another place he thus explains, “After that ye believed [the Gospel,] ye were sealed with that Holy Spirit of promi”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. VII.--ON THE HOLY SPIRIT. (part 3): and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate.[4] These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to dist”