1 Therefore seeing we have this ministry, as we have received mercy, we faint not;

2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

3 But if our gospel be hid, it is hid to them that are lost:

4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair;

9 Persecuted, but not forsaken; cast down, but not destroyed;

10 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.

11 For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.

12 So then death worketh in us, but life in you.

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;

14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.

15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
John Wesley's Bible Commentary
Therefore having this ministry - Spoken of, (2 Corinthians 3:6) . As we have received mercy - Have been mercifully supported in all our trials. We faint not - We desist not in any degree from our glorious enterprise.
John Calvin Bible Commentary
Having this ministry. He now returns to a commendation of himself personally, from which he had digressed into a general discussion, in reference to the dignity of the gospel. As, therefore, he has been treating of the nature of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such.“Having,” says he, “this ministry”— thatministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making themercy of God the reason of his Apostleship, than if he had attributed it to thegrace of God.We faint notthat is, we are not deficient in our duty,so as not to discharge it with fidelity.
McArther Bible Commentary
this ministry. The new covenant gospel of Jesus Christ. lose heart. A strong Greek term which refers to abandoning oneself to cowardly surrender. That was not how Paul responded to the continual attacks he faced. The task of ministering the new covenant was too noble to lose heart over (cf. Gal 6:9; Eph 3:13). Since God had called him to proclaim it, Paul could not abandon his calling. Instead, he trusted God to strengthen him (cf. Act 20:24; 1Co 9:16-17; Col 1:23, Col 1:25).
Bible Cross References
Isaiah 40:31 Jeremiah 45:3 Luke 18:1 1 Corinthians 3:5 1 Corinthians 7:25 2 Corinthians 4:16 Galatians 6:9 Ephesians 3:13 2 Thessalonians 3:13

Verse 2

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
John Wesley's Bible Commentary
But have renounced - Set at open defiance. The hidden things of shame - All things which men need to hide, or to be ashamed of. Not walking in craftiness - Using no disguise, subtlety, guile. Nor privily corrupting the pure word of God - By any additions or alterations, or by attempting to accommodate it to the taste of the hearers.
John Calvin Bible Commentary
But renounce the hidden things.While he commends his own sincerity,he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By thehidden things of disgrace, orconcealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinctionfrom true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature,by which the gospel is disfigured, he calls theconcealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful.As to himself, he says that he rejects or disdains disguises, because Christ’s face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes at the same time to the veil of Moses, (Exodus 34:33,) of which he had made mention, but he ascribes a quite different veil to the false Apostles. For Moses covered his face, because the excessive brightness of the glory of the law could not be endured by tender and blear eyes. They,on the other hand, put on a veil by way of ornament. Besides, as they would be despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on this account, hide their shame under ever so many cloaks and masks.Not walking in craftiness.There can be no doubt, that the false Apostles delighted themselves greatly in thecraftinessthat Paul reproves, as though it had been a distinguished excellence, as we see even at this day some, even of those who profess the gospel, who would rather be esteemed subtile than sincere, and sublime rather than solid, while in the mean time all their refinement is mere childishness. But what would you do? It delights them to have a name for acuteness, and they have, under that pretext, applause among the ignorant.We learn, however, in what estimation Paul holds this appearance of excellence.Craftinesshe declares to be unworthy of Christ’s servants.As to what follows — nor handling deceitfully— I am not sure that this sufficiently brings out Paul’s meaning; for the verbδολοῦν does not so properly meanacting fraudulently, as what is called falsifyingas horse-jockeysare wont to do. In this passage, at least, it is placed in contrast with upright preaching, agreeably to what follows.But by manifestation of the truthHe claims to himself this praise — that he had proclaimed the pure doctrine of the gospel in simplicity and without disguise, and has theconsciences of all as witnesses of this in the sight of God.As he has placed themanifestation of the truthin contrast with the disguiseddoctrine of the sophists, so he appeals the decision to their consciences, and to the judgment-seat of God, whereas they abused the mistaken judgment of men, or their corrupt affection, and were not so desirous to be in reality worthy of praise as they were eager to appear so. Hence we infer, that there is a contrast here between theconsciences of men and theirears. Let the servants of Christ, therefore, reckon it enough to have approved their integrity to theconsciences of men in the sight of God, and pay no regard to the corrupt inclinations of men, or to popular applause.
McArther Bible Commentary
we have renounced the hidden things of shame. Renounced means "to turn away from" or "to repent," and "shame" means "ugly" or "disgraceful." The phrase "hidden things of shame" refers to secret immoralities, hypocrisies, and the sins hidden deep in the darkness of one's life. At salvation, every believer repents and turns away from such sin and devotes his life to the pursuit of godliness. This appears to be a reply by Paul to a direct and slanderous accusation against him, that he was a hypocrite, whose mask of piety hid a corrupt and shameful life. handling … deceitfully. This Greek word means "to tamper with," and was used in non-biblical sources to speak of the dishonest business practice of diluting wine with water. The false teachers accused Paul of being a deceiver ("craftiness") who was twisting and perverting the teaching of Jesus and the OT Scripture.
Bible Cross References
Romans 6:21 1 Corinthians 4:5 2 Corinthians 2:17 2 Corinthians 5:11 2 Corinthians 6:7 2 Corinthians 6:8 2 Corinthians 11:6 Ephesians 4:14 1 Thessalonians 2:3

Verse 3

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
EGW SDA Bible Commentary
(ch. 2:11; John 15:3). Satan's Bewitching Power
—Justice demands that sin be not merely pardoned, but the death penalty must be executed. God, in the gift of His only-begotten Son, met both these requirements. By dying in man's stead, Christ exhausted the penalty and provided a pardon.Man through sin has been severed from the life of God. His soul is palsied through the machinations of Satan, the author of sin. Of himself he is incapable of sensing sin, incapable of appreciating and appropriating the divine nature. Were it brought within his reach there is nothing in it that his natural heart would desire it. The bewitching power of Satan is upon him. All the ingenious subterfuges the devil can suggest are presented to his mind to prevent every good impulse. Every faculty and power given him of God has been used as a weapon against the divine Benefactor. So, although He loves him, God cannot safely impart to him the gifts and blessings He desires to bestow.But God will not be defeated by Satan. He sent His Son into the world, that through His taking the human form and nature, humanity and divinity combined in Him would elevate man in the scale of moral value with God.There is no other way for man's salvation. “Without me,” says Christ, “ye can do nothing.” Through Christ, and Christ alone, the springs of life can vitalize man's nature, transform his tastes, and set his affections flowing toward heaven. Through the union of the divine with the human nature, Christ could enlighten the understanding and infuse His life-giving properties through the soul dead in trespasses and sins (Manuscript 50, 1900).
John Wesley's Bible Commentary
But if our gospel also - As well as the law of Moses.
John Calvin Bible Commentary
But if our gospel is hidIt might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge the power of his gospel, and warns them that this is a token of reprobation and ruin.“Should any one affirm that he does not perceive that manifestation of Christ of which I boast, he clearly shows himself, by this very token, to be a reprobate,for my sincerity in the work of instructingis clearly and distinctly perceived by all that have eyes. Those, therefore, from whom it is hid, must be blind, and destitute of all rational understanding.” The sum is this — that the blindness of unbelievers detracts nothing from the clearness of his gospel; for the sun is not less resplendent, that the blind do not perceive his light.But some one will say that this applies equally to the law, for in itself it is a lamp to guide our feet, (Psalm 119:105,)enlightens the eyes, (Psalm 19:8,) etc., and is hid only from those that perish. I answer that, when Christ is included in the law, the sun shines forth through the midst of the clouds, so that men have light enough for their use; but when Christ is disjoined from it, there is nothing left but darkness, or a false appearance of light, that dazzles men’s eyes instead of assisting them. It is, however, a token of great confidence, that he ventures to regard as reprobates all that reject his doctrine. It is befitting, however, that all that would be looked upon as ministers of God’s word should be endued with the like confidence, that with a fearless confidence they may unhesitatingly summon all the adversaries of their doctrine to the judgment-seat of God, that they may bring thence a sure condemnation.
McArther Bible Commentary
if our gospel is veiled … to those who are perishing. The false teachers accused Paul of preaching an antiquated message. So Paul showed that the problem was not with the message or the messenger, but with the hearers headed for hell (cf. 1Co 2:14). The preacher cannot persuade people to believe; only God can do that.
Bible Cross References
1 Corinthians 1:18 1 Corinthians 2:6 2 Corinthians 2:12 2 Corinthians 2:15 2 Corinthians 3:14

Verse 4

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
EGW SDA Bible Commentary
(ch. 2:11; John 15:3). Satan's Bewitching Power
—Justice demands that sin be not merely pardoned, but the death penalty must be executed. God, in the gift of His only-begotten Son, met both these requirements. By dying in man's stead, Christ exhausted the penalty and provided a pardon.Man through sin has been severed from the life of God. His soul is palsied through the machinations of Satan, the author of sin. Of himself he is incapable of sensing sin, incapable of appreciating and appropriating the divine nature. Were it brought within his reach there is nothing in it that his natural heart would desire it. The bewitching power of Satan is upon him. All the ingenious subterfuges the devil can suggest are presented to his mind to prevent every good impulse. Every faculty and power given him of God has been used as a weapon against the divine Benefactor. So, although He loves him, God cannot safely impart to him the gifts and blessings He desires to bestow.But God will not be defeated by Satan. He sent His Son into the world, that through His taking the human form and nature, humanity and divinity combined in Him would elevate man in the scale of moral value with God.There is no other way for man's salvation. “Without me,” says Christ, “ye can do nothing.” Through Christ, and Christ alone, the springs of life can vitalize man's nature, transform his tastes, and set his affections flowing toward heaven. Through the union of the divine with the human nature, Christ could enlighten the understanding and infuse His life-giving properties through the soul dead in trespasses and sins (Manuscript 50, 1900).
John Wesley's Bible Commentary
The God of this world - What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy. Hath blinded - Not only veiled, the eye of their understanding. Illumination - Is properly the reflection or propagation of light, from those who are already enlightened, to others. Who is the image of God - Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.
John Calvin Bible Commentary
Whose minds the god of this worldHe intimates, that no account should be made of their perverse obstinacy. “They do not see,” says he, “the sun at mid-day, becausethe devil has blinded their understandings.” No one that judges rightly can have any doubt, that it is of Satan that the Apostle speaks. Hilary, as he had to do with Arians, who abused this passage, so as to make it a pretext for denying Christ’s true divinity, while they at the same time confessed him to be God, twists the text in this way — “God hath blinded the understandings of this world.” In this he was afterwards followed by Chrysostom, with the view of not conceding to the Manicheans theirtwo first principles.What influenced Ambrose does not appear. Augustine had the same reason as Chrysostom, having to contend with the Manicheans.We see what the heat of controversy does in carrying on disputes. Had all those men calmly read Paul’s words, it would never have occurred to any one of them to twist them in this way into a forced meaning; but as they were harassed by their opponents, they were more concerned to refute them, than to investigate Paul’s meaning. But what occasion was there for this? For the subterfuge of the Arians was childish — that if the devil is called the god of this world, the name of God, as applied to Christ, does not express a true, eternal, and exclusive divinity. For Paul says elsewhere,many are called gods, (1 Corinthians 8:5;) but David, on the other hand, sings forth —the gods of the nations are demons.(Psalm 96:5.) When, therefore, the devil is called thegod of the wicked, on the ground of his having dominion over them, and being worshipped by them in the place of God, what tendency has this to detract from the honor of Christ? And as to the Manicheans, this appellation gives no more countenance to the Manicheans, than when he is called theprince of this world. (John 14:30.)There is, therefore, no reason for being afraid to interpret this passage as referring to the devil, there being no danger in doing so. For should the Arians come forward and contend, that Christ’s divine essence is no more proved from his having the appellationGodapplied to him, than Satan’s is proved from its being applied tohim, a cavil of this nature is easily refuted; for Christ is called God without any addition,nay, he is calledGod blessed for ever. (Romans 9:5.) He is said to be that God who wasin the beginning, before the creation of the world. (John 1:1-3.)The devil, on the other hand, is called the god of this world, in no other way than as Baal is called the god of those that worship him, or as the dog is called the god of Egypt.The Manicheans, as I have said, for maintaining their delusion, have recourse to other declarations of Scripture, as well as this, but there is no difficulty in refuting those also. They contend not so much respecting theterm, as respecting thepower. As thepower ofblinding is ascribed to Satan, and dominion over unbelievers, they conclude from this that he is, from his own resources, the author of all evil, so as not to be subject to God’s control — as if Scripture did not in various instances declare, that devils, no less than the angels of heaven, are servants of God, each of them severally in his own manner. For, as the latter dispense to us God’s benefits for our salvation, so the former execute his wrath. Hence good angels are calledpowers andprincipalities, (Ephesians 3:10,) but it is simply because they exercise the power given them by God. For the same reason Satan isthe prince of this world, not as if he conferred dominion upon himself, or obtained it by his own right, or, in fine, exercised it at his own pleasure. On the contrary, he has only so much as the Lord allows him. Hence Scripture does not merely make mention of the good spirit of God, and good angels, but he also speaks of evil spirits of God.An evil spirit from God came upon Saul. (1 Samuel 16:14.) Again, chastisements through means ofevil angels. (Psalm 78:49.)With respect to the passage before us, the blinding is a work common to God and to Satan, for it is in many instances ascribed to God; but thepower is not alike, nor is themanner the same. I shall not speak at present as to the manner. Scripture, however, teaches that Satanblinds men,not merely with God’s permission, but even by his command, that he may execute his vengeance. Thus Ahab was deceived by Satan, (1 Kings 22:21,) but could Satan have done this of himself? By no means; but having offered to God his services for inflicting injury, he was sent to be alying spirit in the mouth of all his prophets. (1 Kings 22:22.)Nay more, the reason why God is said to blind men is, that after having deprived us of the right exercise of the understanding, and the light of his Spirit, he delivers us over to the devil, to be hurried forward by him to areprobate mind, (Romans 1:28,) gives him the power of deception, and by this means inflicts just vengeance upon us by the minister of his wrath. Paul’s meaning, therefore, is, that all are possessed by the devil, who do not acknowledge his doctrine to be the sure truth of God. For it is more severe to call them slaves of the devil,than to ascribe their blindness to the judgment of God. As, however, he had a little before adjudged such persons to destruction, (2 Corinthians 4:3,) he now adds that they perish, for no other reason than that they have drawn down ruin upon themselves, as the effect of their own unbelief.Lest the light of the glorious gospel of Christ should shine upon them.This serves to confirm what he had said — that if any one rejected his gospel, it was his own blindness that prevented him from receiving it. “For nothing,” says he, “appears in it but Christ, and that not obscurely, but so as to shine forth clearly.” He adds, that Christ is theimage of God, by which he intimates that they were utterly devoid of the knowledge of God, in accordance with that statement —He that knoweth not me knoweth not my Father. (John 14:7.)This then is the reason, why he pronounced so severe a sentence upon those that had doubts as to his Apostleship — because they did not behold Christ, who might there be distinctly beheld. It is doubtful whether he employed the expression, the gospel of the glory of Christ, as meaning the glorious gospel, agreeably to the Hebrew idiom; or whether he means by it — the gospel, in which Christ’s glory shone forth. Thesecond of these meanings I rather prefer, as having in it more completeness.When, however, Christ is called the image of the invisible God, this is not meant merely of his essence, as being the “co-essential of the Father,” as they speak,but rather has a reference to us, because he represents the Father to us. The Father himself is represented asinvisible, because he is in himself not apprehended by the human understanding. He exhibits himself, however, to us by his Son, and makes himself in a manner visible.I state this, because the ancients, having been greatly incensed against the Arians, insisted more than was befitting on this point — how it is that the Son is inwardly theimage of the Father by a secret unity of essence, while they passed over what is mainly for edification — in what respects he is theimage of Godto us, when he manifests to us what had otherwise been hid in him. Hence the termimagehas a reference to us, as we shall see again presentlyThe epithetinvisible, though omitted in some Greek manuscripts, I have preferred to retain, as it is not superfluous.
McArther Bible Commentary
the god of this age. Satan (cf. Mat 4:8; Joh 12:31; Joh 14:30; Joh 16:11; Eph 2:2; 2Ti 2:26; 1Jn 5:19). this age. The current world mind-set expressed by the ideals, opinions, goals, hopes, and views of the majority of people. It encompasses the world's philosophies, education, and commerce. See notes on 2Co 10:5. has blinded. Satan blinds people to God's truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbelievers and deepens their moral darkness (cf. Mat 13:19). Ultimately, it is God who allows such blindness (Joh 12:40). image of God. Jesus Christ is the exact representation of God Himself (see notes on Col 1:15; Col 2:9; Heb 1:3).
Bible Cross References
Matthew 13:22 John 1:18 John 12:31 Acts 26:18 Acts 26:23 2 Corinthians 2:11 2 Corinthians 2:12 2 Corinthians 3:14 2 Corinthians 3:18 2 Corinthians 4:6 Galatians 1:4 Philippians 2:6 Colossians 1:15 1 Timothy 1:11 Hebrews 1:3 Hebrews 6:4 1 John 2:11

Verse 5

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
EGW SDA Bible Commentary
(ch. 2:11; John 15:3). Satan's Bewitching Power
—Justice demands that sin be not merely pardoned, but the death penalty must be executed. God, in the gift of His only-begotten Son, met both these requirements. By dying in man's stead, Christ exhausted the penalty and provided a pardon.Man through sin has been severed from the life of God. His soul is palsied through the machinations of Satan, the author of sin. Of himself he is incapable of sensing sin, incapable of appreciating and appropriating the divine nature. Were it brought within his reach there is nothing in it that his natural heart would desire it. The bewitching power of Satan is upon him. All the ingenious subterfuges the devil can suggest are presented to his mind to prevent every good impulse. Every faculty and power given him of God has been used as a weapon against the divine Benefactor. So, although He loves him, God cannot safely impart to him the gifts and blessings He desires to bestow.But God will not be defeated by Satan. He sent His Son into the world, that through His taking the human form and nature, humanity and divinity combined in Him would elevate man in the scale of moral value with God.There is no other way for man's salvation. “Without me,” says Christ, “ye can do nothing.” Through Christ, and Christ alone, the springs of life can vitalize man's nature, transform his tastes, and set his affections flowing toward heaven. Through the union of the divine with the human nature, Christ could enlighten the understanding and infuse His life-giving properties through the soul dead in trespasses and sins (Manuscript 50, 1900).
John Wesley's Bible Commentary
For - The fault is not in us, neither in the doctrine they hear from us. We preach not ourselves - As able either to enlighten, or pardon, or sanctify you. But Jesus Christ - As your only wisdom, righteousness, sanctification. And ourselves your servants - Ready to do the meanest offices. For Jesus' sake - Not for honour, interest, or pleasure.
John Calvin Bible Commentary
For we preach not ourselvesSome make this to be an instance ofZeugma,in this manner: We preach not ourselves to be lords, but God’s only Son, whom the Father has set over all things, to be the one Lord.I do not, indeed, find fault with that interpretation, but as the expression is more emphatic(εμφατικωτερα)and has a more extensive signification,when it is said, that onepreaches himself. I am more inclined to retain this interpretation, especially as it is almost unanimously approved of. For there are other ways in which menpreach themselves, than by arrogating to themselves dominion, as for example, when they aim at show, rather than at edification — when they are desirous in any way to have distinction — when, farther, they make gain of the gospel. Ambition, therefore, and avarice, and similar vices in a minister, taint the purity of his doctrine, so that Christ has not there the exclusive distinction. Hence, he that would preach Christ alone, must of necessity forget himself.And ourselves your servants.Lest any one should mutter out the objection—”But in the mean time you say many things respecting yourself,” he answers, that he desires nothing farther, than that he should be theirservant. “Whatever things I declare respecting myself (so loftily, and boastfully, in your opinion) have this object in view — that I may in Christserve you advantageously.” It follows, that the Corinthians are excessively proud and ungrateful, if they reject this condition. Nay more, it follows, that they had been previously of a corrupt judgment, inasmuch as they had not perceived his holy affection.Here, however, all pastors of the Church are admonished as to their state and condition, for by whatever title of honor they may be distinguished, they are nothing more than the servants of believers, and unquestionably, they cannot serve Christ, without serving his Church at the same time. An honorable servitude, it is true, this is, and superior to any principality,but still it is aservitude, so that Christ alone may be elevated to distinction — not encumbered by the shadow of a single rivalHence it is the part of a good pastor, not merely to keep aloof from all desire of domineering, but to regard it as the highest pitch of honor, at which he aspires — that he mayserve the people of God. It is the duty of the people, on the other hand, to esteem the servants of Christ first of all on the ground of the dignity of their Master, and then farther on account of the dignity and excellence of their office, that they may not despise those, whom the Lord has placed in so illustrious a station.
McArther Bible Commentary
we do not preach ourselves. The false teachers accused Paul of preaching for his own benefit, yet they were the ones guilty of doing so. In contrast, Paul was always humble (2Co 12:5, 2Co 12:9; cf. 1Co 2:3); he never promoted himself, but always preached Christ Jesus as Lord (1Co 2:2).
Bible Cross References
1 Corinthians 4:15 1 Corinthians 9:19 2 Corinthians 1:24 1 Thessalonians 2:6

Verse 6

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
EGW SDA Bible Commentary
(ch. 2:11; John 15:3). Satan's Bewitching Power
—Justice demands that sin be not merely pardoned, but the death penalty must be executed. God, in the gift of His only-begotten Son, met both these requirements. By dying in man's stead, Christ exhausted the penalty and provided a pardon.Man through sin has been severed from the life of God. His soul is palsied through the machinations of Satan, the author of sin. Of himself he is incapable of sensing sin, incapable of appreciating and appropriating the divine nature. Were it brought within his reach there is nothing in it that his natural heart would desire it. The bewitching power of Satan is upon him. All the ingenious subterfuges the devil can suggest are presented to his mind to prevent every good impulse. Every faculty and power given him of God has been used as a weapon against the divine Benefactor. So, although He loves him, God cannot safely impart to him the gifts and blessings He desires to bestow.But God will not be defeated by Satan. He sent His Son into the world, that through His taking the human form and nature, humanity and divinity combined in Him would elevate man in the scale of moral value with God.There is no other way for man's salvation. “Without me,” says Christ, “ye can do nothing.” Through Christ, and Christ alone, the springs of life can vitalize man's nature, transform his tastes, and set his affections flowing toward heaven. Through the union of the divine with the human nature, Christ could enlighten the understanding and infuse His life-giving properties through the soul dead in trespasses and sins (Manuscript 50, 1900).
John Wesley's Bible Commentary
For God hath shined in our hearts - The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it. To enlighten us with the knowledge of the glory of God - Of his glorious love, and of his glorious image. In the face of Jesus Christ - Which reflects his glory in another manner than the face of Moses did.
John Calvin Bible Commentary
God who commanded light to shine out of darkness.I see that this passage may be explained in four different ways. In thefirst place thus: “God hascommanded light to shine forth out of darkness: that is, by the ministry of men, who are in their own naturedarkness, He has brought forward thelightof His gospel into the world.”Secondly, thus: “God has made thelight of the gospel to take the place of the law, which was wrapt up indark shadows, and thus, He has broughtlightout ofdarkness.” Those that are fond of subtleties, would be prepared readily to receive expositions of that sort, but any one, who will examine the matter more closely, will perceive, that they do not correspond with the Apostle’s intention. Thethird exposition is that of Ambrose: “When all things were involved in darkness, God kindled up the light of His gospel. For mankind were sunk in the darkness of ignorance, when God on a sudden shone forth upon them by his gospel.” Thefourth is that of Chrysostom, who is of opinion, that Paul alluded to the creation of the world, in this way: “God, who by his word created light, drawing it, as it were, out of the darkness— that same Being has now enlightened us in a spiritual manner, when we were buried in darkness.” This transition,from light that is visible and corporeal to what is spiritual, has more of elegance, and there is nothing forced in it. The preceding one,however, is not unsuitable. Let every one follow his own judgment.Hath shined in our hearts.He speaks of a twofold illumination, which must be carefully observed — the one is that of the gospel, the other is secret, taking place in our hearts.For as God, the Creator of the world, pours forth upon us the brightness of the sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that would be in vain, if He did not at the same time enlighten our understandings by His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the eyes of our understandings, so as to make them capable of receiving the light of the gospel.In the face of Jesus Christ.In the same sense in which he had previously said that Christ is theimage of the Father, (2 Corinthians 4:4) he now says, that the glory of God is manifested to usin his face. Here we have a remarkable passage, from which we learn that God is not to besought out (Job 11:7) in His unsearchable height,(for He dwells in light that is inaccessible, 1 Timothy 6:16,)but is to be known by us, in so far as He manifests himself in Christ. Hence, whatever men desire to know respecting God, apart from Christ, is evanescent, for they wander out of the way. True, indeed, God in Christ appears in the first instance to be mean, but he appears at length to be glorious in the view of those, who hold on, so as to come from the cross to the resurrection. Again we see, that in the word personthere is a reference made to us,because it is more advantageous for us to behold God, as He appears in His only-begotten Son, than to search out His secret essence.
McArther Bible Commentary
commanded light to shine out of darkness. A direct reference to God as Creator, who commanded physical light into existence (Gen 1:3). the light of the knowledge of the glory of God. The same God who created physical light in the universe is the same God who must create supernatural light in the soul and usher believers from the kingdom of darkness to His kingdom of light (Col 1:13). The light is expressed as "the knowledge of the glory of God." This means to know that Christ is God incarnate. To be saved, one must understand that the glory of God shone in Jesus Christ. That is the theme of John's Gospel (see note on Joh 1:4-5).
Bible Cross References
Genesis 1:3 Acts 26:18 1 Corinthians 12:8 2 Corinthians 2:10 2 Corinthians 3:18 2 Corinthians 4:4 Ephesians 1:18 1 Thessalonians 2:12 Hebrews 6:4 1 Peter 2:9 2 Peter 1:19

Verse 7

Matthew Henry's Concise Bible Commentary
The apostles laboured with much diligence, sincerity, and faithfulness.
The best of men would faint, if they did not receive mercy from God. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end. The apostles had no base and wicked designs, covered with fair and specious pretences. They did not try to make their ministry serve a turn. Sincerity or uprightness will keep the favourable opinion of wise and good men. Christ by his gospel makes a glorious discovery to the minds of men. But the design of the devil is, to keep men in ignorance; and when he cannot keep the light of the gospel of Christ out of the world, he spares no pains to keep men from the gospel, or to set them against it. The rejection of the gospel is here traced to the wilful blindness and wickedness of the human heart. Self was not the matter or the end of the apostles' preaching; they preached Christ as Jesus, the Saviour and Deliverer, who saves to the uttermost all that come to God through him. Ministers are servants to the souls of men; they must avoid becoming servants to the humours or the lusts of men. It is pleasant to behold the sun in the firmament; but it is more pleasant and profitable for the gospel to shine in the heart. As light was the beginning of the first creation; so, in the new creation, the light of the Spirit is his first work upon the soul. The treasure of gospel light and grace is put into earthen vessels. The ministers of the gospel are subject to the same passions and weaknesses as other men. God could have sent angels to make known the glorious doctrine of the gospel, or could have sent the most admired sons of men to teach the nations, but he chose humbler, weaker vessels, that his power might be more glorified in upholding them, and in the blessed change wrought by their ministry.
John Wesley's Bible Commentary
But we - Not only the apostles, but all true believers. Have this treasure - Of divine light, love, glory. In earthen vessels - In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.
John Calvin Bible Commentary
But we have this treasure.Those that heard Paul glorying in such a magnificent strain as to the excellence of his ministry, and beheld, on the other hand, his person, contemptible and abject in the eyes of the world, might be apt to think that he was a silly and ridiculous person, and might look upon his boasting as childish, while forming their estimate of him from the meanness of his person.The wicked, more particularly, caught hold of this pretext, when they wished to bring into contempt every thing that was in him. What, however, he saw to be most of all unfavorable to the honor of his Apostleship among the ignorant, he turns by an admirable contrivance into a means of advancing it. First of all, he employs the similitude of atreasure,which is not usually laid up in a splendid and elegantly adorned chest, but rather in somevesselthat is mean and worthless;and then farther, he subjoins, that thepower of Godis, by that means, the more illustrated, and is the better seen. “Those, who allege the contemptible appearance of my person, with the view of detracting from the dignity of my ministry, are unfair and unreasonable judges, for atreasureis not the less valuable, that the vessel, in which it is deposited, is not a precious one. Nay more, it is usual for greattreasures to be laid up in earthen pots. Farther, they do not consider, that it is ordered by the special Providence of God, that there should be in ministers no appearance of excellence, lest any thing of distinction should throw the power of Godinto the shade. As, therefore, the abasement of ministers, and the outward contempt of their persons give occasion for glory accruing to God, that man acts a wicked part, who measures the dignity of the gospel by the person of the minister.”Paul, however, does not speak merely of the universal condition of mankind, but of his own condition in particular. It is true, indeed, that all mortal men are earthen vesselsHence, let the most eminent of them all be selected, and let him be one that is adorned to admiration with all ornaments of birth, intellect, and fortune,still, if he be a minister of the gospel, he will be a mean and merelyearthen depository of an inestimabletreasurePaul, however, has in view himself, and others like himself, his associates, who were held in contempt, because they had nothing of show.
McArther Bible Commentary
this treasure. See note on verse 2Co 4:1. earthen vessels. The Greek word means "baked clay," and refers to clay pots. They were cheap, breakable, and replaceable, but they served necessary household functions. Sometimes they were used as a vault to store valuables, such as money, jewelry, or important documents. But they were most often used for holding garbage and human waste. The latter is the use Paul had in mind, and it was how Paul viewed himself-as lowly, common, expendable, and replaceable (cf. 1Co 1:20-27; 2Ti 2:20-21). excellence of the power may be of God and not of us. By using frail and expendable people, God makes it clear that salvation is the result of His power and not any power His messengers could generate (cf. 2Co 2:16). The great power of God overcomes and transcends the clay pot. The messenger's weakness is not fatal to what he does; it is essential (cf. 2Co 12:9-10).
Bible Cross References
Judges 7:2 Job 4:19 Job 10:9 Job 33:6 Lamentations 4:2 John 16:33 1 Corinthians 2:5 2 Corinthians 5:1 1 Thessalonians 4:4 2 Timothy 2:20

Verse 8

Matthew Henry's Concise Bible Commentary
Their sufferings for the gospel were great, yet with rich supports.
The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
John Wesley's Bible Commentary
We are troubled, &c. - The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety. Perplexed - What course to take, but never despairing of his power and love to carry us through.
John Calvin Bible Commentary
While we are pressed on every side.This is added by way of explanation, for he shows, that his abject condition is so far from detracting from the glory of God, that it is the occasion of advancing it. “We are reduced,” says he, “to straits, but the Lord at length opens up for us an outlet;we are oppressed with poverty, but the Lord affords us help. Many enemies are in arms against us, but under God’s protection we are safe. In fine, though we are brought low, so that it might seem as if all were over with us,still we do not perish.” The last is the severest of all. You see, how he turns to his own advantage every charge that the wicked bring against him.
McArther Bible Commentary
Here Paul gave four contrasting metaphors to show that his weakness did not cripple him, but actually strengthened him (cf. 2Co 6:4-10; 2Co 12:7-10).
Bible Cross References
Psalm 129:2 Isaiah 40:31 Habakkuk 3:17 Romans 8:35 2 Corinthians 1:8 2 Corinthians 6:4 2 Corinthians 6:12 2 Corinthians 7:5 Galatians 4:20

Verse 9

Matthew Henry's Concise Bible Commentary
Their sufferings for the gospel were great, yet with rich supports.
The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
Bible Cross References
Psalm 37:24 Psalm 129:2 Proverbs 24:16 Micah 7:8 Habakkuk 3:17 John 15:20 Romans 8:35 2 Timothy 3:12 Hebrews 13:5

Verse 10

Matthew Henry's Concise Bible Commentary
Their sufferings for the gospel were great, yet with rich supports.
The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
John Wesley's Bible Commentary
Always - Wherever we go. Bearing about in the body the dying of the Lord Jesus - Continually expecting to lay down our lives like him. That the life also of Jesus might be manifested in our body - That we may also rise and be glorified like him.
John Calvin Bible Commentary
The mortification of JesusHe says more than he had done previously, for he shows, that the very thing that the false apostles used as a pretext for despising the gospel, was so far from bringing any degree of contempt upon the gospel, that it tended even to render it glorious. For he employs the expression —the mortification of Jesus Christ— to denote everything that rendered him contemptible in the eyes of the world, with the view of preparing him for participating in a blessed resurrection. In the first place, the sufferings of Christ,however ignominious they may be in the eyes of men, have, nevertheless, more of honor in the sight of God, than all the triumphs of emperors, and all the pomp of kings. The end, however, must also be kept in view, that wesuffer with him, that we may beglorified together with him. (Romans 8:17.) Hence he elegantly reproves the madness of those, who made his peculiar fellowship with Christ a matter of reproach. At the same time, the Corinthians are admonished to take heed, lest they should, while haughtily despising Paul’s mean and abject appearance, do an injury to Christ himself, by seeking an occasion of reproachin his sufferings, which it becomes us to hold in the highest honor.The word rendered mortification,is taken here in a different sense from what it bears in many passages of Scripture. For it often means self-denial, when we renounce the lusts of the flesh, and are renewed unto obedience to God. Here, however, it means the afflictions by which we are stirred up to meditate on the termination of the present life. To make the matter more plain, let us call the former theinward mortification, and the latter theoutward. Both make us conformed to Christ, the one directly, the other indirectly, so to speak. Paul speaks of the former inColossians 3:5, and inRomans 6:6, where he teaches thatour old man is crucified, that we may walk in newness of lifeHe treats of the second in Romans 8:29, where he teaches, that we werepredestinated by God to this end — that we might be conformed to the image of his Son. It is called, however, amortification of Christ only in the case of believers, because the wicked, in the endurance of the afflictions of this present life, share with Adam, but the elect have participation with the Son of God, so that all those miseries that are in their own nature accursed, are helpful to their salvation. All the sons of God, it is true, have this in common, that theybear about the mortification, of Christ;but, according as any one is distinguished by a larger measure of gifts, he, in that proportion, comes so much the nearer to conformity with Christ in this respect.That the life of Jesus.Here is the best antidote to adversity — that as Christ’s death is the gate of life, so we know that a blessed resurrection will be to us the termination of all miseries,inasmuch as Christ has associated us with himself on this condition, that we shall be partakers of his life, if in this world we submit to die with him.The sentence that immediately follows may be explained in two ways. If you understand the expression delivered unto deathas meaning to be incessantly harassed with persecutions and exposed to dangers, this would be more particularly applicable to Paul, and those like him, who were openly assailed by the fury of the wicked. And thus the expression, for Jesus’ sake, will be equivalent tofor the testimony of Christ. (Revelation 1:9.) As, however, the expressionto be daily delivered unto death, means otherwise — to have death constantly before our eyes, and to live in such a manner, that our life is rather a shadow of death,I have no objection, that this passage, also, should be expounded in such a way as to be applicable to all believers, and that, too, to every one in his order. Paul himself, inRomans 8:36, explains in this mannerPsalm 44:22. In this wayfor Christ’s sake would mean — because this condition is imposed upon all his members. Erasmus, however, has rendered it, with not. so much propriety,we who live. The rendering that I have given is more suitable —while we live. For Paul means that, so long as we are in the world, we resemble the dead rather than the living.
McArther Bible Commentary
always carrying about in the body the dying of the Lord Jesus. "Always" indicates that the suffering Paul experienced was endless. And the suffering was a result of attacks against the Lord Jesus, not Paul and other believers. Those who hated Jesus took out their vengeance on those who represented Him (cf. Joh 15:18-21; Gal 6:17; Col 1:24). that the life of Jesus also may be manifested in our body. Through Paul's weakness, Christ was put on display (cf. Gal 2:20). His suffering, the false apostles said, was evidence that God was not with him and he was a fraud. On the contrary, Paul affirmed that his suffering was the badge of his loyalty to Christ and the source of his power (2Co 12:9-10).
Bible Cross References
Romans 6:5 Romans 6:8 Romans 8:36 2 Corinthians 1:5 2 Corinthians 4:11 Galatians 6:17 1 Peter 4:13 1 Peter 4:14

Verse 11

Matthew Henry's Concise Bible Commentary
Their sufferings for the gospel were great, yet with rich supports.
The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
John Wesley's Bible Commentary
For we who yet live - Who are not yet killed for the testimony of Jesus. Are always delivered unto death - Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
McArther Bible Commentary
delivered to death. This refers to the transferring of a prisoner to the executioner. It was used to refer to Christ's being delivered to those who crucified Him (Mat 27:2). In this case, it refers to the potential physical death constantly faced by those who represented Christ. our mortal flesh. Another term for Paul's humanness-his physical body (cf. 2Co 4:10; 2Co 5:3).
Bible Cross References
2 Corinthians 4:10 2 Corinthians 4:12 2 Corinthians 6:9

Verse 12

Matthew Henry's Concise Bible Commentary
Their sufferings for the gospel were great, yet with rich supports.
The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.
John Wesley's Bible Commentary
So then death worketh in us, but life in you - You live in peace; we die daily. Yet - Living or dying, so long as we believe, we cannot but speak.
John Calvin Bible Commentary
Hence death indeed.This is said ironically, because it was unseemly that the Corinthians should live happily, and in accordance with their desire, and that they should, free from anxiety, take their ease, while in the mean time Paul was struggling with incessant hardships.Such an allotment would certainly have been exceedingly unreasonable. It was also necessary that the folly of the Corinthians should be reproved, inasmuch as they contrived to themselves a Christianity without the cross, and, not content with this, held in contempt the servants of Christ, because they were not so effeminate.Now asdeathdenotes all afflictions, or a life full of vexations, so alsolife denotes a condition that is prosperous and agreeable; agreeably to the maxim: “Life is — notto live, butto be well.”
McArther Bible Commentary
Paul faced death every day, yet he was willing to pay that price if it meant salvation for those to whom he preached (cf. Php 2:17; Col 1:24; 2Ti 2:10).
Bible Cross References
2 Corinthians 4:11 2 Corinthians 4:13

Verse 13

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
John Wesley's Bible Commentary
Having the same spirit of faith - Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth. We also speak - We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." (Psalms 116:10) .
John Calvin Bible Commentary
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 totheir 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 thespirit of faithto faith itself, because it is a gift of the Holy Spirit.As it is writtenWhat has given occasion for the mistakeis, 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 ofPsalm 116,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 motherof confession. Paul, it is true, stirring himself up to imitate him,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 consequenceFor he simply means to say, that believers ought to be magnanimous, and undaunted, inconfessing what they have believed with their heart. (Romans 10:9, 10.)Let now our pretended followers of Nicodemus 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.
McArther Bible Commentary
Paul remained true to his convictions, no matter the cost. He was not a pragmatist who would alter his message to suit his listeners. He was convinced of the power of God to act through the message he preached. spirit of faith. The attitude of faith, not the Holy Spirit. Paul had the same conviction about the power of the message as did the psalmist (see following note). I believed and therefore I spoke. A quotation from the LXX (the Greek translation of the OT) version of Psa 116:10. In the midst of his troubles, the psalmist confidently asked God to deliver him out of his troubles. He could confidently do so because he believed God would answer his prayer.
Bible Cross References
Psalm 116:10 1 Corinthians 12:9 2 Corinthians 4:12 2 Peter 1:1

Verse 14

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
Bible Cross References
Luke 21:36 Acts 2:24 Acts 2:32 2 Corinthians 11:2 Ephesians 5:27 Colossians 1:22 1 Thessalonians 4:14 James 5:15 Jude 1:24

Verse 15

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
John Wesley's Bible Commentary
For all things - Whether adverse or prosperous. Are for your sakes - For the profit of all that believe, as well as all that preach. That the overflowing grace - Which continues you alive both in soul and body. Might abound yet more through the thanksgiving of many - For thanksgiving invites more: abundant grace.
John Calvin Bible Commentary
For all things are for your sakesHe 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, dependsfirst of all on that secret fellowship, which the members of Christ have with one another, butchieflyon 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 agreementbetween 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 termgrace, 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 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.
McArther Bible Commentary
to the glory of God. The ultimate goal of all that the believer does (see note on 1Co 10:31).
Bible Cross References
Romans 8:28 1 Corinthians 9:19 2 Corinthians 1:6 2 Corinthians 1:11 1 Timothy 1:14

Verse 16

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
John Wesley's Bible Commentary
Therefore - Because of this grace, we faint not. The outward man - The body. The inward man - The soul.
John Calvin Bible Commentary
For which cause we faint notHe 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.Theoutward man,some improperly and ignorantly confound with theold man, for widely different from this is theold man, of which we have spoken inRomans 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 ustwo men, so you must place before your viewtwo kinds of life—the earthly and theheavenly. Theoutward man is the maintenance of theearthly life, which consists not merely in theflower of one’s age, (1 Corinthians 7:36,) and in good health, but also in riches, honors, friendships, and other resources.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 ouroutward manin 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,in order that theinward manmay be in a flourishing state; because, in proportion as theearthly life declines, does theheavenly life advance, at least in believers. For in the reprobate, too, theoutward mandecays,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 placedaily, 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 theoutward man!
McArther Bible Commentary
we do not lose heart. See note on verse 2Co 4:1. our outward man is perishing. The physical body is in the process of decay and will eventually die. On the surface, Paul was referring to the normal aging process, but with the added emphasis that his lifestyle sped up that process. While not an old man, Paul wore himself out in ministry, both in the effort and pace he maintained, plus the number of beatings and attacks he absorbed from his enemies (cf. 2Co 6:4-10; 2Co 11:23-27). inward man. The soul of every believer i.e., the new creation-the eternal part of the believer (cf. Eph 4:24; Col 3:10). being renewed. The growth and maturing process of the believer is constantly occurring. While the physical body is decaying, the inner self of the believer continues to grow and mature into Christlikeness (cf. Eph 3:16-20).
Bible Cross References
Isaiah 40:29 Isaiah 40:31 Jeremiah 45:3 Romans 7:22 2 Corinthians 4:1 Colossians 3:10 1 Peter 4:14

Verse 17

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
EGW SDA Bible Commentary
(Romans 8:18; 1 Peter 1:6, 7; see EGW on 2 Corinthians 12:4). Trials God's Workmen
—[2 Corinthians 4:17, 18 quoted.] If Paul, troubled on every side, perplexed, persecuted, could call his trials light afflictions, of what has the Christian of today to complain? How trifling are our trials in comparison with Paul's many afflictions! They are not worthy to be compared with the eternal weight of glory awaiting the overcomer. They are God's workmen, ordained for the perfection of character. However great the deprivation and suffering of the Christian, however dark and inscrutable may seem the way of Providence, he is to rejoice in the Lord, knowing that all is working for his good (The Review and Herald, May 6, 1902).I have been shown that in the future we shall see how closely all our trials were connected with our salvation, and how these light afflictions worked out for us “a far more exceeding and eternal weight of glory” (Letter 5, 1880).The Eternal Weight of Glory—The years of self-denial, of privation, of trial, affliction, and persecution that Paul endured, he called a moment. The things of the present time were not considered worth mentioning when compared with the eternal weight of glory that awaited them when the warfare should be over. These very afflictions were God's workmen, ordained for the perfection of Christian character. Whatever may be the circumstances of the Christian, however dark and mysterious may be the ways of Providence, however great his deprivation and suffering, he may look away from them all to the unseen and the eternal. He has the blessed assurance that all things are working for his good....The Holy Spirit irradiated the soul of Paul with light from heaven, and he was assured that he had an interest in the purchased possession reserved for the faithful. Paul's language was strong. He was not able to find words of sufficient force to express the excellency of that glory, honor, and immortality which believers would receive when Christ should come. Compared with the scene upon which his mind's eye was dwelling, all temporal afflictions were but momentary, light afflictions, unworthy of thought. Viewed in the light of the cross, the things of this life were vanity and emptiness. The glory that attracted him was substantial, weighty, durable, beyond the power of language to describe.Yet Paul comes as near to expressing it as he can, that the imagination may grasp the reality as far as is possible to finite minds. It was a weight of glory, a fullness of God, knowledge that was measureless. It was an eternal weight of glory. And yet Paul feels that his language is tame. It falls short of expressing the reality. He reaches out for words more expressive. The boldest figures of speech would fall far short of the truth. He seeks the broadest terms which human language can supply, that the imagination may grasp in some degree the superlative excellency of the glory to be given the final overcomer.Holiness, dignity, honor, and felicity in the presence of God are things now unseen except by the eye of faith. But the things which are seen, worldly honor, worldly pleasure, riches, and glory, are eclipsed by the excellency, the beauty, and resplendent glory of the things now unseen. The things of this world are temporal, enduring only for a time, while the things which are not seen are eternal, enduring through endless ages. To secure this infinite treasure is to gain everything and lose nothing (Manuscript 58, 1900).
John Wesley's Bible Commentary
Our light affliction - The beauty and sublimity of St. Paul's expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, and cannot be preserved in any translation or paraphrase, which after all must sink infinitely below the astonishing original.
John Calvin Bible Commentary
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 theoutward man ought to occasion us no grief, inasmuch as the renovation of theinward man springs out of it. As, however, thedecay is visible, and therenovation 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,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 islaid up for thee in heaven. (Colossians 1:5.) For this comparison makes thatlight which previously seemedheavy, and makes thatbrief andmomentary which seemed of boundless duration.There is some degree of obscurity in Paul’s words, for as he says, With hyperbole unto hyperbole,so the Old Interpreter, and Erasmushave 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 verbworketh 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 weightPaul 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; unless, perhaps, you choose to takecauses in the sense ofmeans, (as they commonly speak.) We, at least, cheerfully acknowledge, thatwe must through many tribulations 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 of life, for this reason, that all the sons of God arepredestinated 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, 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, 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.
McArther Bible Commentary
our light affliction … for a moment. The Greek word for light means "a weightless trifle," and affliction refers to intense pressure. From a human perspective, Paul's own testimony lists a seemingly unbearable litany of sufferings and persecutions he endured throughout his life (2Co 11:23-33), yet he viewed them as weightless and lasting for only a brief moment. eternal weight of glory. The Greek word for weight refers to a heavy mass. For Paul, the future glory he would experience with the Lord far outweighed any suffering he experienced in this world (cf. Rom 8:17-18; 1Pe 1:6-7). Paul understood that the greater the suffering, the greater would be his eternal glory (cf. 1Pe 4:13).
Bible Cross References
Psalm 30:5 Isaiah 26:20 Romans 8:18 2 Timothy 2:10 1 Peter 5:10

Verse 18

Matthew Henry's Concise Bible Commentary
Prospects of eternal glory keep believers from fainting under troubles.
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.
EGW SDA Bible Commentary
(Romans 8:18; 1 Peter 1:6, 7; see EGW on 2 Corinthians 12:4). Trials God's Workmen
—[2 Corinthians 4:17, 18 quoted.] If Paul, troubled on every side, perplexed, persecuted, could call his trials light afflictions, of what has the Christian of today to complain? How trifling are our trials in comparison with Paul's many afflictions! They are not worthy to be compared with the eternal weight of glory awaiting the overcomer. They are God's workmen, ordained for the perfection of character. However great the deprivation and suffering of the Christian, however dark and inscrutable may seem the way of Providence, he is to rejoice in the Lord, knowing that all is working for his good (The Review and Herald, May 6, 1902).I have been shown that in the future we shall see how closely all our trials were connected with our salvation, and how these light afflictions worked out for us “a far more exceeding and eternal weight of glory” (Letter 5, 1880).The Eternal Weight of Glory—The years of self-denial, of privation, of trial, affliction, and persecution that Paul endured, he called a moment. The things of the present time were not considered worth mentioning when compared with the eternal weight of glory that awaited them when the warfare should be over. These very afflictions were God's workmen, ordained for the perfection of Christian character. Whatever may be the circumstances of the Christian, however dark and mysterious may be the ways of Providence, however great his deprivation and suffering, he may look away from them all to the unseen and the eternal. He has the blessed assurance that all things are working for his good....The Holy Spirit irradiated the soul of Paul with light from heaven, and he was assured that he had an interest in the purchased possession reserved for the faithful. Paul's language was strong. He was not able to find words of sufficient force to express the excellency of that glory, honor, and immortality which believers would receive when Christ should come. Compared with the scene upon which his mind's eye was dwelling, all temporal afflictions were but momentary, light afflictions, unworthy of thought. Viewed in the light of the cross, the things of this life were vanity and emptiness. The glory that attracted him was substantial, weighty, durable, beyond the power of language to describe.Yet Paul comes as near to expressing it as he can, that the imagination may grasp the reality as far as is possible to finite minds. It was a weight of glory, a fullness of God, knowledge that was measureless. It was an eternal weight of glory. And yet Paul feels that his language is tame. It falls short of expressing the reality. He reaches out for words more expressive. The boldest figures of speech would fall far short of the truth. He seeks the broadest terms which human language can supply, that the imagination may grasp in some degree the superlative excellency of the glory to be given the final overcomer.Holiness, dignity, honor, and felicity in the presence of God are things now unseen except by the eye of faith. But the things which are seen, worldly honor, worldly pleasure, riches, and glory, are eclipsed by the excellency, the beauty, and resplendent glory of the things now unseen. The things of this world are temporal, enduring only for a time, while the things which are not seen are eternal, enduring through endless ages. To secure this infinite treasure is to gain everything and lose nothing (Manuscript 58, 1900).
EGW SDA Bible Commentary
(Colossians 3:2; Hebrews 11:27; see EGW on 2 Corinthians 6:17, 18). Seeing Him Who Is Invisible
—Our minds take the level of the things on which our thoughts dwell, and if we think upon earthly things, we shall fail to take the impress of that which is heavenly. We would be greatly benefited by contemplating the mercy, goodness, and love of God; but we sustain great loss by dwelling upon those things which are earthly and temporal. We allow sorrow and care and perplexity to attract our minds to earth, and we magnify a molehill into a mountain....Temporal things are not to engage our whole attention, or engross our minds until our thoughts are entirely of the earth and the earthly. We are to train, discipline, and educate the mind so that we may think in a heavenly channel, that we may dwell on things unseen and eternal, which will be discerned by spiritual vision. It is by seeing Him who is invisible that we may obtain strength of mind and vigor of spirit (The Signs of the Times, January 9, 1893).
John Wesley's Bible Commentary
The things that are seen - Men, money, things of earth. The things that are not seen - God, grace, heaven.
John Calvin Bible Commentary
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 nottemporal; 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,for the eye of faith penetrates beyond all our natural senses, and faith is also on that account represented as alooking at things that are invisible. (Hebrews 11:1.)
McArther Bible Commentary
things which are seen … not seen. Endurance is based on one's ability to look beyond the physical to the spiritual, beyond the present to the future, and beyond the visible to the invisible. Believers must look past what is temporary-what is perishing (i.e., the things of the world). things … not seen are eternal. Pursuing God, Christ, the Holy Spirit, and the souls of men should consume the believer.
Bible Cross References
Romans 8:24 2 Corinthians 5:7 Hebrews 9:11 Hebrews 11:1 Hebrews 11:13