2 Corinthians 4:17–4:18

2 Corinthians 4:13-18 13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 13. Habentes autem eundem Spiritum fidei, quemadmodum scriptum est ( Psalm 116:10 ) Credidi, propterea loquutus sum: nos quoque credimus, ideo et loquimur: 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 14. Scientes, quod qui suscitavit Dominum Iesum, nos etiam cum Iesu suscitabit, et constituet vobiscum. 15. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 15. Nam omnia propter vos, ut gratia qu? abundaverit propter gratiarum actionem, qu? a multis proficiscetur, abundet in gloriam Dei. 16. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 16. quamobrem non deficimus: verum etsi externus homo noster corrumpitur, noster internus renovatur de die in diem. 17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 17. Levitas enim afflictionis nostrae supramodum momentanea, [480] mternum supramodum pondus glorim operatur in nobis (vel, motentatea levitas operatur in excellentia excellenter.) 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. 18. Dum non spectamus ea qu? videntur, sed qu? non videntur: nam quae videntur, temporaria sunt: qu? autem non videntur, ?terna. 13. Having the same spirit. This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. "Though God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance." It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. "However my condition," says he, "may appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith." Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith [481] to faith itself, because it is a gift of the Holy Spirit. As it is written What has given occasion for the mistake [482] is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession -- not with the oneness of faith, or if you prefer it, it agrees with what follows -- not with what goes before, in this way: "Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written, I believed, therefore have I spoken " Now, this is the commencement of Psalm 116 , [483] where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother [484] of confession. Paul, it is true, stirring himself up to imitate him, [485] exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence [486] For he simply means to say, that believers ought to be magnanimous, and undaunted, in confessing [487] what they have believed with their heart. ( Romans 10:9 , 10.) Let now our pretended followers of Nicodemus [488] mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom -- that they utter, during their whole life, not a single word of right confession. 15. For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this -- that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy. That the grace which hath abounded. That agreement [489] between the members of Christ he now commends on the ground of the fruit that springs from it -- its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously -- that, while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc., ( 2 Corinthians 4:8 , 9,) and in fine, that he had a deliverance continually afforded him from every kind of evil [490] This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther -- namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God's gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks. 16. For which cause we faint not [491] He now, as having carried his point, rises to a higher confidence than before. "There is no cause," says he, "why we should lose heart, or sink down under the burden of the cross, the issue of which is not merely so desirable to myself, but is also salutary to others." Thus he exhorts the Corinthians to fortitude by his own example, should they happen at any time to be similarly afflicted. Farther, he beats down that insolence, in which they in no ordinary degree erred, inasmuch as under the influence of ambition, they held a man in higher estimation, the farther he was from the cross of Christ. Though our outward man. The outward man, some improperly and ignorantly confound with the old man, for widely different from this is the old man, of which we have spoken in [36]Romans 4:6. Chrysostom, too, and others restrict it entirely to the body; but it is a mistake, for the Apostle intended to comprehend, under this term, everything that relates to the present life. As he here sets before us two men, so you must place before your view two kinds of life -- the earthly and the heavenly. The outward man is the maintenance of the earthly life, which consists not merely in the flower of one's age, ( 1 Corinthians 7:36 ,) and in good health, but also in riches, honors, friendships, and other resources. [492] Hence, according as we suffer a diminution or loss of these blessings, which are requisite for keeping up the condition of the present life, is our outward man in that proportion corrupted. For as we are too much taken up with the present life, so long as everything goes on to our mind, the Lord, on that account, by taking away from us, by little and little, the things that we are engrossed with, calls us back to meditate on a better life. Thus, therefore, it is necessary, that the condition of the present life should decay, [493] in order that the inward man may be in a flourishing state; because, in proportion as the earthly life declines, does the heavenly life advance, at least in believers. For in the reprobate, too, the outward man decays, [494] but without anything to compensate for it. In the sons of God, on the other hand, a decay of this nature is the beginning, and, as it were, the cause of production. He says that this takes place daily, because God continually stirs us up to such meditation. Would that this were deeply seated in our minds, that we might uninterruptedly make progress amidst the decay of the outward man! 17. Momentary lightness. As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influenced much more by present feeling than by the hope of heavenly blessings, Paul on that account admonishes us, that the afflictions and vexations of the pious have little or nothing of bitterness, if compared with the boundless blessings of everlasting glory. He had said, that the decay of the outward man ought to occasion us no grief, inasmuch as the renovation of the inward man springs out of it. As, however, the decay is visible, and the renovation is invisible, Paul, with the view of shaking us off from a carnal attachment to the present life, draws a comparison between present miseries and future felicity. Now this comparison is of itself abundantly sufficient for imbuing the minds of the pious with patience and moderation, that they may not give way, borne down by the burden of the cross. For whence comes it, that patience is so difficult a matter but from this, -- that we are confounded on having experience of evils for a brief period, [495] and do not raise our thoughts higher? Paul, therefore, prescribes the best antidote against your sinking down under the pressure of afflictions, when he places in opposition to them that future blessedness which is laid up for thee in heaven. ( Colossians 1:5 .) For this comparison makes that light which previously seemed heavy, and makes that brief and momentary which seemed of boundless duration. There is some degree of obscurity in Paul's words, for as he says, With hyperbole unto hyperbole, [496] so the Old Interpreter, and Erasmus [497] have thought that in both terms the magnitude of the heavenly glory, that awaits believers is extolled; or, at least, they have connected them with the verb worketh out. To this I have no objection, but as the distinction that I have made is also not unsuitable, I leave it to my readers to make their choice. Worketh out an eternal weight Paul does not mean, that this is the invariable effect of afflictions; for the great majority are most miserably weighed down here with evils of every kind, and yet that very circumstance is an occasion of their heavier destruction, rather than a help to their salvation. As, however, he is speaking of believers, we must restrict exclusively to them what is here stated; for this is a blessing from God that is peculiar to them -- that they are prepared for a blessed resurrection by the common miseries of mankind. As to the circumstance, however, that Papists abuse this passage, to prove that afflictions are the causes of our salvation, it is exceedingly silly; [498] unless, perhaps, you choose to take causes in the sense of means, (as they commonly speak.) We, at least, cheerfully acknowledge, that we must through many tribulations [499] enter into the kingdom of heaven, ( Acts 14:22 ,) and as to this there is no controversy. While, however, our doctrine is, that the momentary lightness of afflictions worketh out in us an eternal weight [500] of life, for this reason, that all the sons of God are predestinated to be conformed to Christ, ( Romans 8:29 ,) in the endurance of the cross, and in this manner are prepared for the enjoyment of the heavenly inheritance, which they have through means of God's gracious adoption; Papists, on the other hand, imagine that they are meritorious works, [501] by which the heavenly kingdom is acquired. I shall repeat it again in a few words. We do not deny that afflictions are the path by which the heavenly kingdom is arrived at, but we deny that by afflictions we merit the inheritance, [502] which comes to us in no other way than through means of God's gracious adoption. Papists, without consideration, seize hold of one little word, with the view of building upon it a tower of Babel, ( Genesis 11:9 ,) -- that the kingdom of God is not an inheritance procured for us by Christ, but a reward that is due to our works. For a fuller solution, however, of this question, consult my Institutes. [503] While we look not. Mark what it is, that will make all the miseries of this world easy to be endured, -- if we carry forward our thoughts to the eternity of the heavenly kingdom. For a moment is long, if we look around us on this side and on that; but, when we have once raised our minds heavenward, a thousand years begin to appear to us to be like a moment. Farther, the Apostle's words intimate, that we are imposed upon by the view of present things, because there is nothing there that is not temporal; and that, consequently, there is nothing for us to rest upon but confidence in a future life. Observe the expression, looking at the things which are unseen, [504] for the eye of faith penetrates beyond all our natural senses, and faith is also on that account represented as a looking at things that are invisible. ( Hebrews 11:1 .) Footnotes: [480] "Car nostre legere affliction qui est de peu de duree ... merueille, ou, qui ne fait que passer;" -- "For our light affliction, which is of marvellously short duration, or, which does but pass away." [481] Calvin adverts to this form of expression in the Institutes, (volume 2) as an evidence that faith is implanted by the Divine Spirit. -- Ed. [482] "Que i'ay dit;" -- "That I have mentioned." Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. -- Ed. [483] "The Septuagint, and some other ancient versions, make the latter part of the 116th Psalm" (commencing with the Psalm 116:10 -- I believed, therefore have I spoken) "a distinct Psalm, separate from the former, and some have called it the Martyr's Psalm, I suppose for the sake of Psalm 116:15 ." -- Henry's Commentary. -- Ed. [484] "Comme la mere;" -- "As it were, the mother." [485] "S'accourageant... imiter cest exemple de Dauid;" -- "Stirring himself up to imitate this example of David" [486] "I believed, for I did speak, ( Psalm 116:10 ) -- which is a sure proof of the presence of faith. Confession and faith are inseparably connected. Compare 2 Corinthians 4:13 . The Apostle places, after the example of the Septuagint, therefore instead of for: I believed, therefore I spake,' without any material alteration of the sense." -- Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. -- Ed. [487] "A faire confession de bouche;" -- "In making confession with the mouth." [488] "There were also at this time" (about the year 1540) "certain persons who, having renounced the Protestant faith through dread of persecution, flattered themselves, that there was no harm in remaining in the external communion of the Church of Rome, provided they embraced the true religion in their hearts. And because Calvin who condemned so pernicious a sentiment was considered by them as carrying his severity to an extreme, he showed clearly that his opinion was in unison, not only with those of the fathers of the Church, but also with the doctrine of the most learned theologians of the age, such as Melancthon, Bucer, and Martyr, as well as the ministers of Zurich; and so completely extinguished that error, that all pious persons censured the Nicodemites -- a name given to those who defended their dissimulation by the example of Nicodemus." -- Mackenzie's Life of Calvin, p. 59. See also Calvin on John, [37]vol. 1, p. 317, Calvin on the Psalms, vol. 5, p. 481; [A reference to the entry for Nicodemites in the index, which states, "a class in the time of Calvin who professed to have embraced the gospel, but who concealed their sentiments, and joined in the superstitious observances of the Papists." -- sg.] and Calvin's Tracts, volume 1, p. 49. -- Ed. [489] "Ceste vnite et consentemente mutuel;" -- "That unity and mutual agreement." [490] "De toutes sortes de maux desquels il estoit assailli;" -- "From all sorts of evils with which he was assailed." [491] "For which cause we faint not. (ouk ekkakoumen) Here we have the same various reading," (as in verse 1,) "ouk enkakoumen -- we do no wickedness; and it is supported by BDEFG, and some others; but it is remarkable that Mr. Wakefield follows the common reading here, though the various reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the Apostle's meaning." -- Dr. A. Clarke. -- Ed. [492] "Autres aides et commoditez;" -- "Other helps and conveniences." [493] "De iour en iour;" -- "From day to day." [494] "Il est vray que l'homme exterieur tend ... decadence aussi bien es reprouuez et infideles;" -- "It is true that the outward man tends to decay quite as much in reprobates and unbelievers." [495] "En ce sentiment des maux qui passent tontesfois auec le temps;" -- "In this feeling of evils, which nevertheless pass away with the occasion." [496] "A outrance par outrance;" -- "From extreme to extreme." "It is not merely eminent, but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole -- one hyperbole heaped on another; and the expression means, that it is exceeding exceedingly glorious; glorious in the highest possible degree. The expression is the Hebrew form of denoting the highest superlative, and it means, that all hyperboles fail of expressing that external glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude." -- Barnes. Chrysostom explains the words kath ' huperbolen eis huperbolen to be equivalent to megethos huperbolikos huperbolikon -- a greatness exceedingly exceeding. "The repetition having an intensitive force, (like the Hebrew m'd m'd) it may be rendered infinitely exceeding." -- Bloomfield. -- Ed. [497] The words of the Vulgate are, "Supra modum in sublimitate;" -- "Above measure in elevation." The rendering of Erasmus is, "Mire supra modum;" -- "Wonderfully above measure." -- Ed. [498] "C'est vn argument trop debile;" -- "It is an exceedingly weak argument." [499] "Per multas tribulationes;" -- "Par beaucoup de tribulations;" -- "By many tribulations." This is the literal rendering of the original words made use of, dia pollon thlipseon. Wiclif (1380) renders as follows, "bi many tribulaciouns." Rheims (1582) "by many tribulations." -- Ed. [500] "St. Paul in this expression -- baros doxes-- weight of glory, elegantly joins together the two senses of the Hebrews kvvd which denotes both weight and glory, i.e., shining or being irradiated with light." -- Parkhurst. -- Ed. [501] "Que les afflictions sont oeuures meritoires;" -- "That afflictions are meritorious works." [502] "L'heritage eternel;" -- "The everlasting inheritance." [503] See Institutes, volume 2.--- Ed. [504] "The word which is here rendered look signifies to take aim at, (skopounton hemon) This is a very steady intuition, which a man hath of the mark which he is aiming at, or the end which he designs; he must always have it in his eye. And by this looking, saith the Apostle, we find that, notwithstanding all the decays of the outward man, the inward man is reviewed day by day -- life, and vigor, and spirit continually entering in at our eyes from that glorious aim which we have before us. This will need a very steady determination of mind unto such objects by a commanding light and glory that they carry with them, so that the soul feels not a disposition in itself to direct or look off." -- Howe's Works, (Lond. 1834,) p. 543. -- Ed.

For our {p} light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of {q} glory; (p) Afflictions are not called light, as though they were light in themselves, but because they pass away quickly, as indeed our whole life is not of very long continuance. (q) Which remains forever firm and stable, and can never be shaken.

For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; For our light affliction — Here we have an elegant antithesis, and a double hyperbole, beyond translation. For affliction, here is glory; for light affliction, a weight of glory; for momentary affliction, eternal glory. Which is but for a moment — For a short braid only, as that martyr said. Mourning lasteth but till morning. It is but winking, and thou shalt be in heaven presently, quoth another martyr. Worketh unto us — As a causa sine qua non, as the law worketh wrath, Romans 4:15 . If our dear Lord did not put these thorns into our bed, we should sleep out our lives and lose our glory: affliction calls to us as the angel to Elijah, Up, thou hast a great way to go. A far more exceeding — An exceeding excessive eternal weight. Or, a far more excellent eternal weight. Nec Christus nec caelum patitur hyperbolen, saith one. Here it is hard to hyperbelize. Words are too weak to express heaven’s happiness. The apostle heard wordless words, ρηματα ρρητα 2 Corinthians 12:4 , when he was there, and in speaking of it commonly useth a transcendent super-superlative kind of language. The Vulgate interpreter’s supra modum in sublimitare, Erasmus’ mire supra modum, Beza’s excellenter excellens, falls a far deal short of St Paul’s emphatic Grecism here. Διπλασιαζει , saith Chrysostom. He could not comprise it in one single word, he doubleth it therefore, and yet attaineth not to what he aimeth at. Weight of glory — The apostle alludeth to the Hebrew and Chaldee words which signify both weight and glory, ááåã é÷ø . Glory is such a weight, as if the body were not upheld by the power of God, it were impossible it should bear it. Joy so great, as that we must enter into it; it is too big to enter into us. "Enter into thy Master’s joy," Matthew 25:21 . Here we find that when there is great joy, the body is not able to bear it, our spirits are ready to expire; what shall it then be in heaven?

The apostle in these words wonderfully lesseneth his own, and the rest of the apostles’, and all other Christians’ sufferings for the gospel: he calleth them light, not that they were so in themselves, but with respect to that weight of glory which he mentioneth in the latter part of the verse: he calleth them momentary, but for a moment, with reference to that eternity which is mentioned. The afflictions are light, the glory will be a weight; the afflictions are but for a moment, the glory shall be eternal. And (saith the apostle) our affliction worketh for us this glory: the glory will not only be a consequent of these afflictions, but these afflictions will be a cause of it; not a meritorious cause, (for what proportion is there between momentary afflictions and eternal glory? Between light afflictions and a weight of glory, an exceeding weight of glory?) But a cause in respect of the infinite goodness and mercy of God, and in respect of the truth and faithfulness of God.

For our light affliction,.... The difference between the present and future state of the saints is here expressed, the disparity between them shown, and the influence the one has upon the other. The present state is a state of "affliction". Affliction is the common lot of the children of men, but more especially of the children of God, and is here designed by "our" affliction; for these, besides their soul trouble, meet with such in the world, and from the men of it, others do not. Afflictions are appointed for them by their heavenly Father; provision is made for them, and support under them, in the covenant of grace; they are Christ's legacy to them, and by which they are conformed to him; they are always for their good, spiritual and eternal; and lie in their way to heaven, through which they must pass into the kingdom: now these their outward afflictions which are here meant, lie chiefly in the meanness of their outward circumstances; in poverty and distress, in disgrace, reproaches, and persecutions for their profession of Christ, and his truths: and in opposition to this their mean and despicable condition in the eyes of the world, their future state is signified by "glory", as it often is in the word of God; and is of such a nature, that all the glories of this world, such as kingdoms, crowns, inheritances, possessions, riches, honour, and substance of every kind and degree, by all which the heavenly state is expressed, are but faint resemblances of it: it is the same glory Christ has entered into, is possessed of for, and will give to all his people; it will chiefly lie in communion with Father, Son, and Spirit, with angels, and one another; there will be a visible glory upon the bodies of the saints, which will be fashioned like to the glorious body of Christ; and their souls will be blessed with perfect knowledge and holiness. Their affliction is represented as "light" which though it is not in itself, but often very grievous and heavy to be borne, especially when any soul trouble is added to it; yet is light, when the saint is supported by the arm of the Lord, indulged with his presence, and favoured with the discoveries of his love. The afflictions of God's people are light, when compared with their deserts, with the sufferings of Christ, the torments of the damned in hell, and the joys of heaven, which are here, by way of opposition thereunto, styled a "weight of glory". The apostle has respect to the Hebrew word which signifies both "weight" and "glory", and is often used for riches, honour, and whatsoever is excellent, solid, and substantial: and here the phrase designs the weighty riches of glory, that massy crown of glory which fadeth not away, that bulky and more enduring substance, which Christ will cause them that love him to inherit. Again, the afflictions of the children of God are said to be for a moment; they are but for a while, and that a little while; at most they are but for the present time of life, and that is but as a vapour which appears for a little while, and then vanishes away; it is but as a moment, a point of time, in comparison of eternity: but the glory the saints are chosen and called unto, that weight of it which shall be put upon them is "eternal", it will last for ever; it will know no end: hence it is called an house not made with hands, eternal in the heavens, an everlasting kingdom, everlasting habitations, an incorruptible inheritance, and a crown of glory that fadeth not away. Now the present affliction of the people of God has a considerable influence upon this; it is said here, that it worketh for us this glory. The Jews (y) introduce God speaking words much like these. "Saith the holy blessed God, I have sent them chastisements in this world, , "to strengthen their arms for", or that their arms may lay hold upon the world to come.'' Now afflictions may be said to work eternal glory for the saints, not by way of merit, for they are not worthy to be compared with the glory to be revealed; there is no proportion between them; besides, the heavenly kingdom and glory was prepared from the foundation of the world, and is a free grace gift of their heavenly Father; but they work as means of enjoying it, as the word and ordinances do; the Spirit of God makes use of them, as of the other, to work up the saints for that selfsame thing, glory: these are means of trying, exercising, and improving their graces, of weaning their hearts from this world, and drawing out their desires, hope, and expectation of another; they are the way in which believers walk to glory, and which it last issue and terminate in it; glory follows upon them, though it is not for them. (y) R. Moses Kotsensis Mitzvot Torah, praecept. affirm. 17.

The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.

17. which is but for a moment—"Our PRESENT light (burden of) affliction" (so the Greek; compare Mt 11:30), [Alford]. Compare "now for a season … in heaviness" (1Pe 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory." worketh—rather, "worketh out." a far more exceeding and—rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.

For our light affliction - This verse, with the following, is designed to show further the sources of consolation and support which Paul and his fellow-laborers had in their many trials. Bloomfield remarks on this passage, that "in energy and beauty of expression, it is little inferior to any in Demosthenes himself, to whom, indeed, and to Thucydides in his orations, the style of the apostle, when it rises to the oratorical, bears no slight resemblance." The passage abounds with intensive and emphatic expressions, and manifests that the mind of the writer was laboring to convey ideas which language, even after all the energy of expression which he could command, would very imperfectly communicate. The trials which Paul endured, to many persons would have seemed to be anything else but light. They consisted of want, and danger, and contempt, and stoning, and toil, and weariness, and the scorn of the world, and constant exposure to death by land or by sea; see 2 Corinthians 4:7-10 , compare 2 Corinthians 11:23-27 . Yet these trials, though continued through many years, and constituting, as it were, his very life, he speaks of as the lightest conceivable thing when compared with that eternal glory which awaited him. He strives to get an expression as emphatic as possible, to show that in his estimation they were not worthy to be named in comparison with the eternal weight of glory. It is not sufficient to say that the affliction was "light" or was a mere trifle; but he says that it was to endure but for a moment. Though trials had followed him ever since he began to make known the Redeemer, and though he had the firmest expectation that they would follow him to the end of life and everywhere Acts 20:23 , yet all this was a momentary trifle compared with the eternal glory before him. The word rendered "light" (ἐλαφρὸν elaphron) means that which is easy to bear, and is usually applied to a burden; see Matthew 11:30 , compare 2 Corinthians 1:17 . Which is but for a moment - The Greek word used here (παραυτίκα parautika) occurs nowhere else in the New Testament. It is an adverb, from αὐτίκα autika, αὐτός autos, and means properly, "at this very instant; immediately." Here it seems to qualify the word "light," and to be used in the sense of momentary, transient. Bloomfield renders it, "for the at present lightness of our affliction." Doddridge, "for this momentary lightness of our affliction, which passes off so fast, and leaves so little impression that it may be called levity itself." The apostle evidently wished to express two ideas in as emphatic a manner as possible; first, that the affliction was light, and, secondly, that it was transient, momentary, and soon passing away. His object is to contrast this with the glory that awaited him, as being heavy, and as being also eternal. Worketh for us - see the note, 2 Corinthians 4:12 . Will produce, will result in. The effect of these afflictions is to produce eternal glory. This they do: (1) By their tendency to wean us from the world; (2) To purify the heart, by enabling us to 'break off from the sins on account of which God afflicts us; (3) By disposing us to look to God for consolation and support in our trials; (4) By inducing us to contemplate the glories of the heavenly world, and thus winning us to seek heaven as our home; and, (5) Because God has graciously promised to reward his people in heaven as the result of their bearing trials in this life. It is by affliction that he purifies them Isaiah 48:10 ; and by trial that he takes their affections from the objects of time and sense, and gives them a relish for the enjoyments which result from the prospect of perfect and eternal glory. A far more exceeding - καθ ̓ ὑπερβολὴν εἰς ὑπερβολὴν kath' huperbolēn eis huperbolēn. There is not to be found any where a more energetic expression than this. The word (ὑπερβολή huperbolē), used here (whence our word "hyperbole") means properly a throwing, casting, or throwing beyond. In the New Testament it means excess, excellence, eminence; see 2 Corinthians 4:7 . "The excellency of the power." The phrase καθ ̓ ὑπερβολὴν kath' huperbolēn means exceedingly, supereminently, Romans 7:13 ; 1 Corinthians 12:31 ; 2 Corinthians 1:8 ; Galatians 1:13 . This expression would have been by itself intensive in a high degree. But this was not sufficient to express Paul's sense of the glory which was laid up for Christians. It was not enough for him to use the ordinary highest expression for the superlative to denote the value of the object in his eye. He therefore coins an expression, and adds εἰς ὑπερβολὴν eis huperbolēn. It is not merely eminent; but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole - one hyperbole heaped upon another; and the expression means that it is "exceeding exceedingly" glorious; glorious in the highest possible degree - Robinson. Mr. Slade renders it, "infinitely exceeding." The expression is the Hebrew form of denoting the highest superlative; and it means that all hyperboles fail of expressing that eternal glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory; nothing can express its infinitude. Eternal - This stands in contrast with the affliction that is for a moment (παραυτίκα parautika). The one is momentary, transient; so short, even in the longest life, that it may be said to be an instant; the other has no limits to its duration. It is literally everlasting. Weight - βάρος (baros). This stands opposed to the (ἐλαφρὸν elaphron) light affliction. That was so light that it was a trifle. It was easily borne. It was like the most light and airy objects, which constitute no burden. It is not even here called a burden, or said to be heavy in any degree. This is so heavy as to be a burden. Grotins thinks that the image is taken from gold or silver articles, that are solid and heavy, compared with those that are mixed or plated. But why may it not refer to the insignia of glory and honor; a robe heavy with gold, or a diadem or crown, heavy with gold or diamonds: glory so rich, so profuse as to be heavy? The affliction was light; but the crown, the robe, the adornings in the glorious world were not trifles, or baubles, but solid, substantial, weighty. We apply the word weighty now to that which is valuable and important, compared with that which is of no value, probably because the precious metals and jewels are heavy; and it is by them that we usually estimate the value of objects. Of glory - (δόξης doxēs). The Hebrew word כבוד kabowd denotes weight as well as glory. And perhaps Paul had that use of the word in his eye in this strong expression. It refers here to the splendor, magnificence, honor, and happiness of the eternal world. In this exceedingly interesting passage, which is worthy of the deepest study of Christians, Paul has set in most beautiful and emphatic contrast the trials of this life and the glories of heaven. It may be profitable to contemplate at a single glance the view which he had of them, that they may be brought distinctly before the mind. The one is: continued...