This verse is never without its application; and though the contempt of the world did not suggest it to St. Paul, it may naturally enough recall it to us. One would sometimes think, from the tone of current literature, that no person with gifts above contempt is any longer identified with the Gospel. Clever men, we are told, do not become preachers now--still less do they go to church. They find it impossible to have real or sincere intellectual intercourse with Christian ministers. Perhaps this is not so alarming as the clever people think. There always have been men in the world so clever that God could make no use of them; they could never do His work, because they were so lost in admiration of their own. But God's work never depended on them, and it does not depend on them now. It depends on those who, when they see Jesus Christ, become unconscious, once and for ever, of all that they have been used to call their wisdom and their strength--on those who are but earthen vessels in which another's jewel is kept, lamps of clay in which another's light shines. The kingdom of God has not changed its administration since the first century; its supreme law is still the glory of God, and not the glory of the clever men; and we may be quite sure it will not change. God will always have his work done by instruments who are willing to have it clear that the exceeding greatness of the power is His, and not theirs. The eighth and ninth verses illustrate the contrast between Paul's weakness and God's power. In the series of participles which the Apostle uses, the earthen vessel is represented by the first in each pair, the divine power by the second. "We are pressed on every side, but not straitened"--_i.e._, not brought into a narrow place from which there is no escape. "We are perplexed, but not unto despair," or, preserving the relation between the words of the original, "put to it, but not utterly put out." This distinctly suggests inward rather than merely bodily trials, or at least the inward aspect of these: constantly at a loss, the Apostle nevertheless constantly finds the solution of his problems. "Pursued, but not abandoned"--_i.e._, not left in the enemy's hands. "Smitten down, but not destroyed": even when trouble has done its worst, when the persecuted man has been overtaken and struck to the ground, the blow is not fatal, and he rises again. All these partial contrasts of human weakness and Divine power are condensed and concentrated in the tenth verse in one great contrast, the two sides of which are presented in their divinely intended relation to each other: "always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body." And this again, with its mystical poetic aspect, especially in the first clause, is reaffirmed and rendered into prose in ver. 11: "For we, alive as we are, are ever being delivered unto death for Jesus' sake, that the life also of Jesus may be