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From: 2 Corinthians 4:7-15
The Trials He Has Experienced
He Is Sustained By Hope in Heaven
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Commentary:
7-12. In contrast to the greatness of the Gospel—the “treasure” entrusted to them
by God—St. Paul emphasizes the limitations of its ministers: they are “earthen
vessels” (v. 7). To illustrate this he describes the afflictions and persecution to
which he finds himself subjected and in which God’s grace always comes to his
aid.
In some way these sufferings of the Apostles and of all Christians reproduce in
their lives the sufferings of Christ in his passion and death. In his case his suf-
fering opened the way to his glorification after the Resurrection; similarly his ser-
vants, even in this life, are experiencing an anticipation of the life they will attain
in heaven; this helps them overcome every kind of affliction.
7. St. Paul again stresses that the effectiveness of all his apostolic activity
comes from God (cf., e.g., 1 Cor 1:26-31; 2 Cor 3:5); he it is who places his trea-
sures in poor earthenware vessels. The image the Apostle uses—which is remini-
scent of the clay which God used to make Adam (cf. Gen 2:7)—helps Christians
realize that through grace they bear in their souls a wonderful treasure, God him-
self; like earthen vessels they are very fragile and they need to be put together
again in the sacrament of Confession. As a gloss on these ideas St. Escriva
taught that Christians by bearing God in their souls are enabled to live at one
and the same time “in heaven and on earth, divinized: but knowing that we are
of the world and made of clay, with the frailty that is typical of clay — an earthen-
ware pot which our Lord has deigned to use in his service. And whenever it has
got broken, we have gone and riveted the bits together again, like the prodigal
son: ‘I have sinned against heaven and against you...’” (quoted in Bernal, “Mon-
signor Escriva de Balaguer”).
8-9. The Apostle’s words assure the Christian that he or she can always count
on God’s help: no matter what trials they have to undergo, victory can be attained
with the grace of God as happened in St. Paul’s case. “God is faithful, and he will
not let you be tempted beyond your strength, but with temptation will also provide
you the way of escape, that you may be able to endure it” (1 Cor 10:13). More-
over, St. Paul’s example reminds us that more or less severe suffering and tribula-
tion will be a normal thing in the lives of Christ’s followers; theirs will never be a
comfortable, trouble-free life. “If it is your ambition to win the esteem of men, if
your desire to be well-regarded and seek only a life of ease, you have gone astray
[...]. In the city of the saints, entrance is given and rest and eternal rule with the
King, only to those who have made their way along the rough, narrow way of tribu-
lation” (Pseudo-Macarius, “Homilies”, XII, 5).
10-11. As happened in St. Paul’s case, in their daily lives Christians must relive
the sufferings of Christ through self-denial and penance: this is part of following
Christ and imitating him. “The Christian vocation is one of sacrifice, penance,
expiation. We must make reparation for our sins—for the many times we turned
our face aside so as to avoid the gaze of God—and all the sins of mankind. We
must try to imitate Christ, ‘always carrying in the body the death of Christ’, his
abnegation, his suffering on the cross, ‘so that the life of Jesus may be manifes-
ted in our bodies’ (2 Cor 4:10). Our way is one of immolation and, in this denial,
we find “gaudium cum pace”, both joy and peace” (St. J. Escriva, “Christ Is
Passing By”, 9).
Self-denial, mortification, does not have to be something overt; it should be
practiced in the ordinary circumstances of life—for example, by being punctual
for appointments, carefully fulfilling one’s duties, treating everyone with as much
charity as possible, accepting little setbacks in a good-humored way (cf. St. J.
Escriva, “Friends of God”, 138).
10. “The death of Jesus”: more exactly, the “dying” of Christ: the Greek word
refers to the situation of someone who is dying.
12. In the Apostles, and also in other Christians, the paradox of Jesus’ life is ve-
rified: his death is the cause of life for all men. “Unless a grain of wheat falls into
the earth and dies, it remains alone, but if it dies, it bears much fruit” (Jn 12:24).
Afflictions and tribulations, physical and moral pain, daily self-denial and penance,
cause Christ’s disciple to die to himself and, if united to the sufferings of his Mas-
ter, they become a source of life for others through the communion of saints.
13-18. The Apostle explains where he gets the strength to bear all the tribulations
of life — from his hope in the resurrection and his expectation of being in heaven
with those to whom he is writing (v. 14). There is nothing selfish about this desire
for heaven: it helps us to stay true to the faith and it enables us to see all the suf-
ferings of this life as something transitory and slight (v. 17), a necessary step to
heaven and a way to obtain incomparably greater happiness. “If we wish to enjoy
the pleasures of eternity,” St. Alphonsus reminds us, “we must deprive ourselves
of the pleasures of time. ‘Whoever would save his life will lose it’ (Mt 16:25) [...].
If we wish to be saved, we must all be martyrs, either by the tyrant’s sword or
through our own mortification. Let us have this conviction — that everything we suf-
fer is nothing compared with the eternal glory that awaits us. ‘I consider the suffe-
rings of this present time are not worth comparing with the glory that is to be re-
vealed to us’ (Rom 8:18). These momentary afflictions will bring us eternal happi-
ness (cf. 2 Cor 4:17)” (”Treasury of Preaching Material”, II, 9).
13. The Apostle’s faith leads him to keep on preaching, despite all the difficulties
this may involve. There is nothing else he can do: he is convinced that his faith
is what can save the world and he cannot but strive to spread it. If he acted other-
wise it would mean his faith was asleep and he did not truly love others. “When
you find that something has done you good,” St. Gregory the Great explains,
“try to bring it to the attention of others. You should, therefore, desire others to
join you on the ways of the Lord. If you are going to the forum or the baths, and
you meet someone who is not doing anything, you invite him to go along with
you. Apply this earthly custom to the spiritual sphere, and as you make your
way to God, do not do so alone” (”In Evangelia Homiliae”, 6, 6).
14. What inspires St. Paul’s apostolic activity and enables him to bear all the dif-
ficulties it involves, is his firm belief in resurrection in glory, the basis and cause
of which is Christ’s resurrection. He also has the hope of sharing this happiness
in heaven, in the presence of God, with all the faithful for whose salvation he is
working on earth.
15. After reminding the Corinthians that all the sufferings he has been speaking
about he has borne for their sake (cf. 4:5), St. Paul tells them what motivates him
most—the greater glory of God, to whom the faithful should turn in deep gratitude
(cf. 1:11; 9:12). This should be man’s primary attitude to God—one of profound
adoration and thanksgiving for all his benefits, as we are daily reminded in the
Preface of the Mass.
“If life’s purpose were not to give glory to God, how contemptible, how hateful it
would be” (St. J. Escriva, “The Way”, 783).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.