What does it mean to be perplexed but not in despair (2 Corinthians 4:8)?

Here, then, is a treasure which God has designedly placed in earthen vessels for the definite purpose that the exceeding greatness of the power may be seen to be of God and not of man. The earthen vessel might seem to be an obstruction to the light which the treasure is. In some sense also it may assuredly be this. The vessel itself may need to be broken in order that the light may shine. There seems indeed an evident reference to Gideon's men and the breaking of the vessels on their part that the lights they carried might be displayed. It is evident that God has chosen men for His messengers to men, and not angels. Angelic ministry might seem in some sense to be more fit, that it would have more power in it as evidently from heaven, and would not be liable to be corrupted by the tendency to failure, inseparable from man, even renewed man. But God is wiser than we, and the grace in which He makes men His ministers and messengers to men cannot be doubted. There is also a character of testimony to which the apostle refers here, which even angelic ministry could not afford. That would be a testimony in power, but not in weakness, and not manifesting that peculiar power which weakness itself alone can manifest, a power which is not its own, but of the grace which comes ever to lift up, animate and nerve to endurance in all our weakness. It is to this that the apostle goes on here. "We are every way afflicted," he says, "but not straitened." There is the effect of grace in the midst of the affliction. "We are perplexed, but not unto despair." Exercise is allowed, nay, given full room for, but the soul sustained in its confidence in God so that despair is impossible. "Persecuted, but not forsaken, smitten down, yet not destroyed." How the dying Stephen seems to be in the apostle's mind, with the light in his face, while the body was dropping into the martyr's grave! "Always bearing about in the body the dying of Jesus," not exactly His death, but His dying, Himself also a Martyr, the great Martyr, — and that is the point here. Bearing it about in the body is suffering at the hands of men to some extent as He suffered, but with the effect, that the life of Jesus may be manifested in the body. God, he insists, has designed this, — has delivered the living up to death for Jesus, sake, but that the life of Jesus may thus be manifested even in mortal flesh. The final result, therefore, is "death worketh in us, but life in you." The badge of the cross is to be borne by the disciples of it. That is God's way of working, and it is the cross in this sense also which is to win men to God.

He dwells now more upon the power which sustains us under these circumstances. It is the power of faith, — a faith which, because it is such, must utter itself. We believe, and therefore speak. It is what the history of all time assures us of, and therefore he goes back here for a quotation, to the Old Testament; but we have that which Old Testament believers had not. We know God as the God of resurrection, in a sense in which yet they could not know Him. He has raised up the Lord Jesus. and we are so identified with Him that this perfectly assures us of what is before us also, that "He shall raise up us also with Jesus, and present us with you." The resurrection of Christ insures, as the apostle has told us before, the resurrection of His people. If we do not rise, then it must be that He has not risen. If He has risen, He has risen as the first-fruits of those that slept. In all this the same principle which he has spoken of at the beginning of the epistle still obtains. The grace that works in some, works for the sake of all. The power manifested in some is to give energy to all, and "all things," he says, "are for your sakes, that the grace abounding through the many may cause thanksgiving to abound to the glory of God." God is still taking up Jacobs for His Israel, and out of weakness manifesting His strength; and if it be this, it is unfailing strength, so that the weakness can be no discouragement. What a testimony to the power of God when, whatever be the trial, His people faint not, but "if" indeed "the outward man be consumed, yet the inward is renewed day by day." It needs to be renewed. We are conscious of the wear and tear of things as we go through them. God makes us sensible of our dependence, sensible thus of the arms that carry us. We are learning lessons here which in eternity shall display all their fruit for us; but the present result is that the affliction is but a light one, an affliction for the moment, and "which worketh for us a more exceeding and eternal weight of glory." The apostle labors, as it were, for expressions here. The words "weight" and "glory" would be in Hebrew the same word; a glory, as the thought is, which to us as we look at it now is almost oppressive by its intensity. It would overwhelm us in our present condition, although as we carry it presently there will be no weight, but a lifting up forever. Faith here is continually a need. Hope must be not upon the things that are seen, but upon the things that are unseen. The things that are seen, with all the power that we realize they may have for us, are for a time only. The things that are not seen are the realities. They are eternal.

"Perplexed," etc. If God be, as He is, a present help in trouble to all who put their trust in Him, so when His servants are involved in doubt and uncertainty as to the shaping of their future course, He is their light and refuge still. That an apostle should be allowed to feel embarrassed or perplexed may seem a stranger fact than his endurance of affliction; but we are taught more convincingly, by these experimental revelations, the nature of true spiritual ministry. An apostle's knowledge never either formed or cleared his path. He walked by faith. Hence, not infrequently, both doubt and harassing perplexity were suffered to visit this much-tried servant of the Lord. God's future, as presented in His counsels, and unveiled to him by the Spirit, was unclouded light; his own was darkness often and uncertainty, whether it related to his personal safety or the order and measure of his work. He has confessed his insufficiency to think or plan; and if perplexities were allowed, as they often were, to thicken round his path and to press distressfully upon his spirit amid the general triumph of his course, it was both to remind himself, and by his confession to show openly to others, that safety and continuance are in the ways of God alone. If perplexed, therefore, he was not in despair. If doubts arrested him they threw him back upon his Strength (Ps. 27:11-14), and turned only to the multiplying of his peace by casting him more absolutely upon the loving care of God. For he warred not at his on charge; he knew in whom he trusted, and had within him an assurance that in nothing he should be ashamed (Phil. 1:20; 2 Tim. 1:12). Thus when Paul stood confounded for a while at the infatuation of the churches in Galatia, his mistrust gave place to confidence when he cast this burden also on the Lord (Gal. 4:20, 5:10). And if a hesitation of another kind beset him as he lay at Rome in bonds, a willing prisoner of Jesus Christ, it turned only to a stronger assurance, and a more abundant measure of blessing, to himself and to those who in their time of trial share his faith, when he left his doubts for their solution to the pleasure of the Master whom he served (Phil. 1:13, sq.; 2:23).

So also with his outward trials. That he should be "persecuted" was a thing of course to one whose life and walk were Christ (John 15:20; 1 Cor. 11:1). But if persecuted, he was not forsaken; the trials of the servant must fall short of those which visited his Lord. All forsook the Saviour in the hour of His desolation, but Paul never was left quite alone. If removed from human aid or sympathy, the Lord stood by him, whether in his dungeon or before the judges of unrighteousness. "Cast down," he must be, lest by any means he might be tempted to suppose that he could stand in any power of his own; "destroyed," he could not be, for his soul was in the keeping of his Saviour; nor even to the killing of his body could the enemy prevail, until his course was ended, and the work alloted to him by his Lord was done. If left by the haters of the truth for dead, he is presently a living comforter again among its friends (Acts 14:19-20); and how it fared with him in Asia, and with what result, we have already seen (ante, 2 Cor. 1:8, sq.).

When we see such a lot of sorrow and so many problems and trials, how do we react? Are we looking for a “solution” in a carnal manner? We won't find one. On the contrary — we may make things worse. But perhaps, like the apostle Paul, we are at the point where “we are perplexed” (“seeing no apparent issue.” JND Trans. 2. Cor. 4:8). If in such a situation we really have a contrite spirit before the Lord then He will save us, He will show us the way so that we can add, like the apostle, “but not in despair” (“but our way not entirely shut up.” JND Trans.). The Lord will show us a way. This may not be the easy way — but we will have the certainty that it is His way.

In order for the light to shine more brightly, the vessel must be humbled. One is reminded of Gideon's three hundred men, who were told to break their vessels in order for the light to shine from within (Judg. 7:16-31). This process of breaking is seen in verses 8 to 10. "Every way afflicted, but not straitened" (New Translation), that is, not to the point of frustration. "Seeing no apparent issue, but our way not entirely shut up." This is far from easy, yet God always made a way. "Persecuted, but not abandoned." However great the persecution, to have God's presence in it is far more than compensation for it. "Cast down, but not destroyed." This was deep suffering to the flesh, but as Proverbs tells us, a righteous man may fall seven times, and rise up again (Prov. 24:16).

328 The treasure is the light of the knowledge of the love of God; and it is in an earthen vessel, that the excellency of the power may be of God and not of us. He puts this amazing glory in the vessel in order that all the power may be of God. There is no fitness between the vessel and the thing that is put into it, and there you will find God and the vessel both brought in. "We are troubled on every side," that is the vessel; "yet not distressed," because God was there; "we are perplexed," see no way out; "but not in despair," for there was a way out after all, for God was there; "persecuted, but not forsaken; cast down, but not destroyed." The vessel is all broken and dealt with, but still God is there all the while. Into such an earthen vessel all this glory is put, and so in that sense we can now rejoice in the hope of the glory of God. The vessel is made nothing of; but it is sustained by another power, which is neither the treasure nor the vessel, and so the man is dependent.

I must keep watching the flesh, for I know what it is; then I lean on a strength that is not mine, and wait for God's direction and guidance; for I know myself in such a way as to have confidence in Another, not in myself. By the discovery of my weakness I know I have no power but in God. Paul had a thorn in the flesh. He had been put down when he was converted, but he had to be kept down that he might know it was not the capacity of Paul, but that the power of Christ might rest upon him. God says, "It is I working in you. Cannot I work through your boggling?" "Oh, then," says Paul, "I will keep it! Most gladly will I glory in mine infirmities." Here he says, "We are troubled on every side, but not distressed;" for we have God to look to. "Perplexed, but not in despair." I cannot see a way out for myself, but I have God, and He is a sure way. "Persecuted, but not forsaken;" for God is with me. "Cast down, but not destroyed." He lived in the consciousness that the Lord was always there, and that he wanted Him. Even in truth and sincerity of heart we are apt to go on as if we did not want the Lord. If for one instant I have not Him with me I am nothing. Where we are seeking to serve Christ we have to learn our own lesson; but where there is not that dependence there will be failure. In small things or in great things we cannot do anything without Him, and we are not to do good in the strength of our own thoughts; we are slow to learn it.

There are two remedies for this. First, "Always bearing about in the body the dying of Jesus." (v. 10.) The apostle applies it to himself, and that goes very far, though it is not all; but if you applied the cross to every thought that arises in your heart, you would find how many thoughts the cross would crucify. The flesh would never put up a thought at all. What thought could a dead man put up? Of course, we have to be gentle and courteous as Christians; but the old man has been put to death, and I have to reckon myself dead. Here he is carrying it out every day. I might fear there are many here who do not so apply it to every thought and feeling and purpose; who do not so distrust the flesh, and everything in mere human nature. If I let my body live, there is flesh. But he says, I bear about in the body the dying of Jesus, that the life also of Jesus may be manifest in my body. In order to manifest Christ always, I hold the flesh dead. That is his part in faith. Then comes the second thing - God's part. "We which live are alway delivered to death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." However faithful he was, God had to help him. He could not trust him, and He cannot trust you. He puts you through circumstances where the flesh comes out, and then says, There now. Paul could say all this trial and exercise was for Christ's sake. With us very often it is for flesh's sake.

(Vv. 8-10). The Apostle then refers to the severe trials he had passed through in Asia. The pressure that came upon him was beyond human power to meet; indeed he had despaired of life. Nevertheless, he found that no trial, no opposition, the Christian has to meet is beyond the sustaining power of God. The Apostle may despair of life, but he does not despair of God. If even faced with death, and like the Master, a violent death at the hands of wicked men, yet God is stronger than death. Thus in his great trials he had learned his own weakness and God's almighty power, in order that he should not trust in himself but in God Who raises the dead. Thus, looking back he can say, God has delivered; looking around he can say, God "doth deliver," and looking on he can say, God "will yet deliver." And what Paul could say in his great trials, it is the privilege of the simplest believer to say with like trust in God.

The character of our life is that of constant dependence on divine power. If we are "troubled on every side" without being distressed, it must be because the power of God is working. If "perplexed" without being in despair, it is because the power of God is there. But then I must hold myself entirely as a dead man as regards nature, and in the possession of a new life in Christ. "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body," 2 Cor. 4:10. With Paul the flesh was not allowed to interrupt the power of this divine life, so that it flowed on in an unhindered way. This is a blessed state, and we should know it in our measure. Whenever the life is in activity it always rests on its object; while the character of the life is that of perfect obedience and simple dependence. The obedience of Christ is very different from our thoughts of obedience, which often imply a will opposed to God, and moreover it involves in us much that is to be abstained from, as well as many claims to be yielded to. With Christ the Father's will was the motive, the only motive for whatever He did or suffered. Hence the motive I have in acting, as far as I am a new creature, is the doing of God's will.

Now we come to the walk meanwhile. Grace has brought me salvation, and I am looking to the glory to put me into the full result. I know Christ is there in the glory of God. I know the righteousness of God and where that righteousness brings me. But "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." "Troubled on every side [that is the vessel], yet not distressed [God is there]; perplexed, but not in despair [God is there]; persecuted [that is the vessel], but not forsaken [God is there]; cast down [that is the poor vessel], but not destroyed." What God has done is to take all this perfect salvation, this glory of His Son, this treasure, and put it all in a poor earthen vessel that feels all the difficulties and trials of the way, but has the grace of Christ.

We have only noticed so far one side of the matter. The other side is concerned with the wonderful results, with the way in which the surpassing excellence of the power of God was displayed in and by means of these things. Though circumstances were continually against him yet he was not distressed, not in despair, not forsaken, not destroyed. Obviously a sustaining power was working in him which counteracted all that was working against him. He was rather like one of those self-righting lifeboats, pounded by the stormy seas and even overturned, which nevertheless comes up, the right side up, when the thundering billows have passed. It was indeed the power of the divine life in Paul that accomplished this.

Again, whether the action of faith and love in his own experience, leading him to bear about in his body the dying of Jesus, be in question, or whether God's disciplinary actions in keeping with that experience be in question, the same end was achieved, and a wonderful end it was. The life of Jesus was made manifest in his body, his mortal flesh. In verse 2, referring to his service, he had spoken of the manifestation of the truth. Again in verse 6, still referring to his service, he had spoken of the shining forth of the knowledge of the glory of God in the face of Jesus Christ. Now we have something additional to this, for the manifestation of the life of Jesus is not just service. It is character. In his unconverted days Saul of Tarsus manifested himself, as a man of imperious energy and self-will, in his mortal flesh. Now all was changed. The dying of Jesus was so applied to him that the Saul character was effectually stilled in death, and the life of Jesus manifested.