2 Corinthians 4:1

This ministry. That is, the ministry of the “new testament,” by which men are freed from bondage to the “letter” of the law (see on chapter 3:6, 17), and have its principles engraved on the heart (verse 3). This ministry of the “spirit” (verse 6), of “righteousness” by faith (verse 9), of the “new testament” (verse 6), of true “liberty” (verse 17), restores the believer to the likeness of Christ. This glorious ministry ever sustains its adherents and its ambassadors through every trial and every suffering, and even these redound to the glory of God.

Faint. Greek egkaked, “to be weary,” “to lose courage,” “to lose heart.” Paul had supreme confidence in the integrity and value of his message, and God had greatly blessed his ministry. He was altogether unworthy. He had been a persecutor and a blasphemer. He considered himself the “chief” of all sinners (1 Timothy 1:15). But he had “received mercy.” He owed his ordination as a minister of the gospel entirely to the grace of God (1 Corinthians 7:25; 15:9, 10; Galatians 1:15, 16; 1 Timothy 1:12-16). Nothing subdues pride, conceit, and self-confidence like an honest retrospect of one’s own life. Paul’s conversion and commission to the gospel ministry were due to divine favor (1 Timothy 1:13, 14).

2. Have renounced. Literally, “have renounced [once for all].” At conversion Paul had renounced every practice that was inconsistent with his new-found faith, and upon receiving his commission as a gospel minister he had renounced questionable methods such as his opponents felt free to use.

Dishonesty. Greek aischune, “shameful [things].” The Christian ministry demands transparency of life and character. The moment men begin to suspect that there are things in a leader’s life that will not bear scrutiny, his work is over. The first requirement of a true minister is that he renounce completely all things that might bring shame to the cause of God. True religion is a way of light and never of darkness (see Romans 13:12; 1 Corinthians 4:5; Ephesians 5:8; cf. 1 John 1:5), for it is concerned, not only with every act, but even more, with the motive that prompts the act.

Not walking in craftiness. That is, not practicing deception. Paul aspired to be what he appeared to be (cf. Luke 20:23). His opponents would resort to any deception in order to secure their objectives.

Deceitfully. Paul proclaimed the whole truth without adulterating it. Adulteration of the Word of God consists of preaching personal opinions as if they had the sanction of Scripture, of removing texts from their context, of substituting human traditions for a “Thus saith the Lord,” of explaining away the plain meaning of Scripture in order to excuse sin, of interpreting its literal teachings in a mystical or symbolic way so as to vitiate their force, or of presenting an admixture of error with truth (see 2 Corinthians 11:3; 12:16; Ephesians 4:14; 1 Thessalonians 2:3, 4).

Manifestation. In one form or another the word “manifest” appears repeatedly in this epistle (chapters 2:14; 3:3; 4:10; 5:11; 11:6; etc.). It stands for the opposite of concealment and craftiness. All that truth requires is a simple, clear statement. Nothing in the minister or the professed Christian must be allowed to obscure this open manifestation.

Commending ourselves. Opponents at Corinth have branded Paul a false apostle (see on chapter 3:1). He now proceeds to defend his apostleship by setting forth certain aspects of his life and ministry that should commend him to them as a genuine apostle.

Conscience. For the importance Paul attached to a clear conscience see on Acts 23:1. Paul credits every man with the capacity for moral judgment and for an inborn knowledge of the moral law (see Romans 2:13-15). Paul’s “manifestation” of the truth appealed not only to men’s intellect, but also to their conscience (cf. John 8:9; Romans 2:15).

In the sight of God. God knows the integrity of Paul’s heart, and Paul, as it were, calls God to testify to the truth of what he now writes.

3. Be hid. Or, “be veiled,” or “remains veiled.” Paul here alludes to the “veil” of chapter 3 (see verses 13-16). In Paul’s day the situation was the same as it had been in the days of Moses—for many, truth still remained hidden.

This situation was not due to lack of clearness in the gospel itself, but to the attitude of the minds and hearts to which it was addressed.

Are lost. Literally, “are being lost.” Paul is thinking, no doubt, of the Corinthian minority that persists in following the false apostles among them. They may yet repent, but so long as the gospel remains veiled to them, they remain in a lost condition. For them, salvation will be possible when the “veil” is removed (see Matthew 18:11; Luke 15:4, 6, 24, 31, 32; 19:10).

Man cannot provide himself with light, but he can make darkness for himself by closing his eyes to the light. However bright the sun, its beams are veiled to the blind. Paul speaks of those who refused the light of the gospel because of inward darkness for which they themselves were responsible (see on Hosea 4:6). Certain conditions may veil the saving power of the gospel. In the Corinthian church, for instance, party spirit, rivalry, contention, immorality, pride, and selfishness in the lives of some hid the gospel from them. The open gospel must be met by open minds and hearts (John 8:47; 1 John 4:6).

Indifference to spiritual things and preoccupation with nonspiritual things also draw the veil (see Luke 21:34; see on Matthew 6:24-34). Legitimate earthly occupations may swallow up a man until he has neither time nor the desire for heavenly light. Men do not reject the truth because of lack of evidence. They may, indeed, believe a thousand things on the basis of far less evidence. They reject the truth because it condemns them; it reproves their sins and disturbs their conscience.

4. God of this world. That is, Satan. Paul here explains why the glorious gospel is veiled to many men. Satan is a personal being (see on Matthew 4:1), and it is imperative that we recognize him when he comes in any form or through any medium. The title “god of this world” alludes to Satan’s attempt to usurp God’s sovereignty over this world. The devil claims to be the god of this world (Matthew 4:8, 9; 1 John 5:19). He has been the invisible ruler of many of the great kingdoms and empires of earth. He is called “the god of this world” because it is his purpose to secure complete control of this world and its inhabitants. He is “the god of this world” because the world is largely under his control. He rules in the hearts of most of its inhabitants (cf. Ephesians 2:1, 2). The world obeys his dictates, yields to his temptations, takes part in his wicked ways and abominations. He is the author and instigator of all sin, and the very embodiment of it. Willful sinners are said to be given over to Satan (1 Corinthians 5:5; cf. 1 Timothy 1:20). He is the “god of this world” because of his control, even though limited, of the forces of nature, the elements of earth, sea, and sky.

To speak of Satan as “god of this world” does not mean that God has abdicated sovereignty over the world. Satan’s power and control are strictly limited. He exercises what power he has only by permission of an all-wise God, and only so long as may be necessary for the effective and eternal destruction of sin (1 Corinthians 15:24-28; Revelation 12:12).

Minds. Greek noemata, “perceptive faculties.” The battle between Christ and Satan is a battle for the minds of men (Romans 7:23, 25; 12:2; 2 Corinthians 3:14; 11:3; Philippians 2:5; 4:7, 8). Satan’s principal work is to blind or darken men’s minds. He does this by keeping them from the study of God’s Word, by deranging the powers of the mind through excesses of body and soul, by wholly occupying the mind with things of this life, and by appealing to pride and self-exaltation.

Believe not. The responsibility for spiritual blindness rests not only with Satan but also with those who choose to “believe not.” They have been brought to the light of God’s truth, yet their mental and spiritual reactions are blind and negative. The great fundamental doctrines of the Christian faith appear to them to have no value. But they themselves are responsible, for they have knowingly turned away from the truth. They have eyes but see not (Isaiah 6:9; Matthew 13:14, 15; John 12:40; Romans 11:8-10). They see no beauty in the Lord’s Servant, that they should desire Him (Isaiah 53:2).

Light. Greek photismos, “enlightenment,” “illumination,” from a verb meaning “to give light,” “to illuminate.” Compare phos, the usual word for “light” (see on John 1:7, 9).

Photismos is here used of the gospel, which will enlighten every sincere and open mind. Many, nevertheless, remain blind, even when the full light of the gospel shines into their darkened minds. They are like men in a dark room who deliberately keep out the light. They keep the light of the gospel from rising and ascending to the zenith of their lives (see Proverbs 4:18).

The issue is one between light and darkness. The most that Satan can do is to blind the minds of men. He cannot darken the light of the gospel; but he can envelop human minds in darkness. He can cause a veil to cover their eyes, even though the gospel enlightens others all around them.

Satan’s kingdom is the kingdom of darkness (see Isaiah 60:2; Matthew 8:12; Luke 22:53; 2 Peter 2:4; Jude 6; Revelation 16:10), and it is for this reason that the devil hates the light of the gospel. He is willing that the light of any substitute for the gospel should shine—the light of knowledge, of culture, of morality, of education, of wealth, and of human wisdom. But his whole effort is turned against the spread of the gospel light, which alone can save men (Acts 4:12). The gospel is the only means by which Satan’s diabolical schemes and deceptions can be exposed, and by which men can see the way from darkness to light.

See on John 1:4, 5, 9, 14.

Image. Greek eikon, “image,” “figure,” “likeness.” This word is used in the Septuagint of Genesis 1:26, and also in 1 Corinthians 11:7; Colossians 1:15; 3:10; Hebrews 10:1. Christ is the express image of the Father, in that the character, attributes, and perfection of both are the same. God the Father is like Jesus (John 12:45; 14:9; Philippians 2:6). Adam and Eve were originally made in that image, and it is the objective of the plan of salvation to restore that image in mankind.

Should shine. Paul here refers to the penetration of the human soul by the light of the saving knowledge of the gospel.

5. We preach. Paul had been charged with being self-centered in his preaching, but he flatly repudiates the charge. Men preach themselves when they are motivated by self-interest, when they seek the applause of men, when they are ambitious to display their own talents, when they proclaim their own opinions and the traditions and teachings of men in preference for, and in contradiction to, the Word of God, and when they are motivated to preach for gain, for a livelihood, or for prestige and popularity.

Christ Jesus the Lord. See on Matthew 1:1; John 1:38. To preach Christ means to preach the everlasting gospel.

Servants. Greek douloi, “slaves,” “bond servants.” Elsewhere, Paul speaks of himself as a servant of Christ (Romans 1:1; Philippians 1:1; cf. Matthew 20:28), and as such he has no right to lord it over God’s heritage.

6. Commanded the light. God spoke the light into existence by a single command (see on Genesis 1:3; Psalm 33:6, 9). His first recorded words brought forth light where there had been only darkness (Genesis 1:2). Not only did God create natural light, He sent His Son to be “the light of the world” (John 8:12). All physical, intellectual, moral, and spiritual light have their origin in the Father of light (James 1:17). He clothed Himself “with light as with a garment” (Psalm 104:2). By very nature God is light (James 1:17; cf. John 1:4, 5, 9, 14). See on John 1:4, 5, 9, 14.

Shined. Greek lampo, “to shine.” The very One who created the sun to illuminate the primeval darkness of this world also provides the light of truth to enlighten benighted minds (Psalm 119:105). As the spoken word of God brought light to a dark world, the living Word, as set forth in the written Word, commands the light of heaven to shine into darkened souls. It is beyond the power, skill, and wisdom of man to produce such light.

The form of the verb in Greek suggests that Paul may refer to a particular experience in the past—his own conversion. Paul then beheld Christ in His glorified form, and light from the face of Christ shone upon him. Later, the scales fell from his eyes and from his mind (Acts 9:3-18). For the first time Christ appeared to him as He truly was, Saviour and Lord, and he became a transformed man. The darkness of his own soul and mind was dispelled (Acts 9:17, 18; 26:16-18).

To give the light. According to the Greek construction of this passage, the purpose of God’s shining into men’s hearts is to give light, the purpose of the light is to acquaint them with the knowledge of the divine glory, and the purpose of the knowledge of the divine glory is to save them.

In the face. The same glory that had been reflected on the face of Moses had more recently been seen on the face of Christ (see on Matthew 17:2; Luke 2:48; John 1:14; 2 Peter 1:17, 18). Christ is the complete revelation of His Father’s glory, the incarnation of every divine excellence. All other revelations have either been partial or imperfect. In the face of Jesus Christ men may see the whole, pure, perfect light of God.

Paul acknowledged God’s glory in creation and in the law, but now he perceived the perfect exhibition of divine glory in the face and person of Jesus Christ. This is what won his heart and lifelong devotion. It is only in and through Jesus Christ that man becomes a partaker of the divine nature, and thus of the divine glory.

7. This treasure. That is, “the knowledge of the glory of God in the face of Jesus Christ” (verse 6). In verses 7-18 Paul dwells on the way in which this knowledge has given him the power to endure, as a “slave” of God, the almost insuperable difficulties that have confronted him in his ministry. Except for this knowledge and power the weak human vessel would have collapsed (see verse 1).

Earthen vessels. Greek ostrakinoi, originally, hollow receptacles made of shell or of baked clay. Such utensils were frail and fragile, unimposing, of brief usefulness, and of little value. Such is the human vessel in contrast with the eternal treasure of God. Yet it is God’s plan to make this weak vessel the recipient and retainer of the greatest of treasures. The minister and the believer are declared to be but earthen jars for the supreme purpose of containing God’s great treasure. Perhaps Paul is thinking of the ancient practice of storing treasure in great earthen jars for safekeeping.

Man is but the casket that contains the jewel of Christ’s righteousness, which is imputed and imparted to every believer (see on Matthew 13:45, 46). By himself, man is in a state of abject poverty. He remains in that state until he is enriched by this heavenly treasure. All who are redeemed by Christ have this treasure, some more than others, according to their own reception of it by faith. To those crossing the desert, water is of supreme value. To those living in darkness, light is of supreme value. To those facing death, life is of supreme value. To mortal man, the gospel treasure is all of these—living water, the light of the world, eternal life.

Of God. Men would be inclined to use valuable containers for storing their treasures. But in the working out of His plan God often chooses the humblest of men, lest they take credit to themselves (1 Corinthians 1:28, 29). It is not for man’s good that he should receive credit for saving himself or his fellow men. There is no greater hindrance to the life of the minister or the believer than pride. It is not the containers, but their contents, that are important; thus with the minister and his message. God might have commissioned angels to do the work He has committed to frail men, but in doing so He works in such a way as to make it evident that the work of redemption is of God and not of man. The vessel or instrument has no value of itself (cf. 2 Timothy 2:19, 20); His presence and power alone determine its value. The spread of the gospel is always hindered where men obscure the work of God by emphasis upon human wisdom, ability, or eloquence.

8. Troubled on every side. Verses 8-10 contain four pairs of contrasts. On the one side they illustrate the frailty of the earthen vessel, and on the other the excellency of the power of God despite this frailty. See on chapter 1:4. Every Christian, and particularly the Christian minister, finds himself in the midst of a great battle, the age-long warfare between Christ and Satan (Ephesians 6:10-17; Revelation 12:7-12, 17). Consequently, he cannot escape trial and tribulation (John 16:33; Acts 14:22; Revelation 7:14). Yet the success that attends the efforts of the frail human instrument in the midst of tribulation and distress demonstrates the presence of divine power (Romans 8:35-39). Therefore no man may “glory, save in the cross of our Lord Jesus Christ” (Galatians 6:14). The clearest and most effective revelation of Christ is made in and through men and women who triumph by God’s grace.

Yet not distressed. The buoyancy of Paul’s indomitable spirit has inspired countless thousands of ambassadors for Christ to be loyal, brave, and courageous in the midst of uncertainty, disappointment, difficulty, persecution, and death. Circumstances do not determine the climate of the Christian soul. He endures because he sees his invisible Lord, and is sustained by the light of divine grace (see Hebrews 11:27).

Perplexed. Greek aporeo, “to be in doubt.” Paul had often found himself in situations where, from a human point of view, there was no way out. But he had learned, under such circumstances, to trust God and wait.

In despair. Greek exapored, “to be in despair,” “to be utterly at a loss [to know what to do].” However forbidding the circumstances, Paul had learned by experience to trust God for a solution.

9. Persecuted. See on Matthew 5:10-12; 10:17-23; John 15:20. Each succeeding contrast reveals more fully the intensity of the suffering and personal peril. Paul speaks of being surrounded, pursued, caught, and thrown down by hostile forces. No way of escape seemed to remain, and death appeared to be inevitable.

Not forsaken. Through all his trials Paul and his fellow laborers experienced the fulfillment of Christ’s promise to be with them even to the point of death, and to provide a way of escape (see 1 Corinthians 10:13; 2 Thessalonians 1:4; Hebrews 2:18; 13:5). For the Christian in times of trial and persecution, certain divine truths are evident. However great the trials encountered, they are not beyond endurance (Deuteronomy 33:25; Psalm 46:1). No Christian need be discouraged. Even when stripped of everything of earthly value his greatest treasure remains secure—beyond the reach of men and demons (2 Corinthians 4:16; cf. Psalm 23:3). Rightly endured, all sufferings and trials that beset the life of the Christian serve only to bring him into closer fellowship with Christ in His sufferings (Philippians 3:10). Paul, perhaps, suffered more for Christ’s sake than any other Christian has been called upon to suffer. If so, Paul understood better than others what it meant to suffer with Jesus. Of all the New Testament writers, no other writes so much about the cross and about dying with Christ. With Paul, even persecution, trial, sacrifice, and life itself became experiences to glory in, because of the closer fellowship they brought with Christ in His sufferings.

Christ’s followers are to attain perfection through sufferings. Christ’s sufferings provided the dark background, as it were, against which His perfection of character shone forth with brighter luster (Hebrews 2:10). His whole life was an experience of dying to self. Nothing tended to reveal more clearly His own love, and that of His Father, for sinners.

Similarly, for the Christian the trials, sufferings, and disappointments of the Christian life provide a background for the beauty of divine patience, the fragrance of a Christlike character, quiet submission to the will of God, firm trust in God’s guidance. Thus the light of God is reflected upon the Christian’s countenance. Christlike living will always be met by hostility and hatred from the followers of the prince of darkness. But it is not God’s plan for the Christian to glory in suffering for its own sake, to court hostility and opposition so as to call attention to one’s self-sacrifice and courage.

Cast down. Greek kataballo, “to cast down [to the ground],” “to lay prostrate,” as a man worsted in personal combat.

Not destroyed. Again and again it may have appeared that Paul was not only “down” but also “out.” He admits that he has repeatedly been “cast down,” but emphatically declares that he was never “destroyed.”

10. Bearing about in the body. Here and there on Paul’s body there were doubtless many scars that bore mute testimony to his sufferings for Christ.

The dying. Literally, “the death.” For Paul this was a perpetual, daily dying, made real by his own constant exposure to death (Romans 8:36; 1 Corinthians 15:31; 2 Timothy 2:11). By this figure of speech Paul expresses his intimate fellowship with Christ in the sufferings he is continually called upon to endure. This constituted a vital testimony to the world concerning the power of the gospel. The Judaizers, who escaped persecution by preaching a lifeless, legal gospel, could offer no such evidence (see Galatians 6:12).

Life also of Jesus. As his scars testified of how close Paul had come to death, the fact that he still lived bore eloquent testimony to the power of Christ to deliver him from death. Also, Paul’s life testified to the power of Christ to deliver men from sin and to transform them into His likeness (see Galatians 2:20).

11. We which live. Paul here amplifies and confirms what he has already stated in verse 10. For the ambassador of the gospel in those days, life and death were never far apart.

Alway. In the Greek this word is in the emphatic position. Paul lived intimately with death (see on 1 Corinthians 15:29).

That the life. Though permanently handed over to death, the Christian missionary lives on, for Christ communicates His own life to that which is essentially mortal and corruptible (John 3:36; 14:6; 1 John 5:11, 12).

12. Death worketh. Paul now proceeds a step further in the contrast between life and death. While death is ever a present prospect for the gospel messenger, his objective is to bring life to those who are doomed to death because of sin. Here the term “life” is used in its higher spiritual sense. Although Paul’s converts have experienced little or nothing of a life-and-death conflict comparable to his, nevertheless God has used him to minister life to them. From the lowly earthenware vessel, which was Paul’s own life, proceeds the power of Christ to impart new life to the Corinthians.

13. Spirit of faith. The same faith as that expressed in the Old Testament quotation, “I believed, and therefore have I spoken.” Paul writes to the Corinthians with a profound sense of conviction and in earnest hope that they will heed his counsel.

It is written. The quotation is from Psalm 116:10. This psalm had evidently been his stay and comfort. Both Paul and David had proved, and thus were convinced of, the goodness and love of God. Both experienced trial, suffering, and deliverance, and both spoke with conviction. The nearness of death is no hindrance to the joyous expression of a living faith. The lives of all the great men and women of the Bible sparkle with this spirit of triumph, this mood of buoyancy and radiance. They express joyful gratitude to God even in the midst of loss and persecution. The lives of all Christians who have experienced the love of God become joyfully expressive of that love and power. It is natural and easy for the tongue to express what the mind knows and the heart feels. The man who speaks what he does not believe is a hypocrite, whereas the man who believes what he will not speak is a coward.

14. Raised up the Lord. As Paul had already explained to the Corinthians at length (see 1 Corinthians 15:13-23), the resurrection of Jesus stood as an absolute guarantee of the eventual resurrection of all the righteous.

Raise up us. It is Paul’s confident hope of the resurrection that enables him to face death with calm and courage. He has already experienced a spiritual resurrection with Christ (Romans 6:4), and this is his assurance of future triumph over death. He is sure of eternal life (Romans 8:11; 1 Corinthians 15:12-22; 2 Timothy 4:8).

By Jesus. Textual evidence favors the reading “with Jesus.” Paul refers to the resurrection of our Lord. He feels that his own resurrection is fully as certain. Jesus was raised up as the first of a redeemed race (Revelation 1:5), which would include all of the apostle’s converts (1 Corinthians 15:20). Furthermore, it is Christ who will bring the dead to life at the last day (John 5:25-29).

Present us. Perhaps the greatest moment of joy for those who triumph with Christ will be their presentation before God the Father. Paul anticipates with pride presenting his converts to Christ (chapter 11:2). The Scriptures refer several times to Christians being presented, or simply being present, before God. They appear before Christ at His judgment seat, for vindication and justification (Romans 14:10-12; 2 Corinthians 5:10). They will be presented before God at the marriage supper of the Lamb, as the bride of the Lamb (Revelation 19:7-9), and will dwell in His presence (chapter 21:3).

It may be noted in passing that the language of this verse seems to intimate that Paul expected to die before the return of his Lord, and to have a part in the resurrection.

15. All things. That is, all of the things Paul has suffered as an ambassador for Christ (verses 7-12). Compare 1 Corinthians 3:22, 23; 2 Timothy 2:10.

Abundant grace. That is, the grace of God that makes possible the salvation and redemption of the sinner (John 1:14, 16, 17; Acts 20:24, 32; Romans 4:16; 5:20; etc.).

Thanksgiving of many. Paul foresees increasing glory being given to God, for the more people he turns to Christ through his ministry, the more there will be to ascribe glory to God’s holy name (cf. chapter 9:11, 12). As the rain brings forth the fruits of the earth, so the abundant grace of God leads men to respond with thanksgiving (cf. Ephesians 2:6-8). This response comes as the spontaneous acknowledgement of God’s goodness, mercy, love, and power. The rendering of thanks and praise to God indicates the restoration of right relations between God and man, and this is the principal aim of the gospel.

16. For which cause. It is the prospect of future joy and glory that leads Paul to face with equanimity and patience the trials and tribulations attending his ministry (cf. Hebrews 12:2). Ambassadors of the gospel endure the vicissitudes of this earth, for they live daily “as seeing him who is invisible” (Hebrews 11:27). They are so confident of the glorious of the future that all the experiences of this life simply inspire added hope, joy, and faithfulness.

Outward man. That is, the body, the visible part of man, which decays under the wear and tear of life. The “inward man,” on the other hand, denotes man’s regenerate, spiritual nature, which has been and is daily being renewed by the Spirit of God (Romans 7:22; Ephesians 3:16; 4:24; Colossians 3:9, 10; 1 Peter 3:4). The process of renewal goes forward constantly and keeps him united to God. Paul makes constant reference to this renewal (Romans 12:2; Ephesians 4:23; Titus 3:5). One aspect of the Holy Spirit’s work is the renewing of the believer with new supplies of spiritual life, energy, courage, and faith.

It is the daily renewing work of the Spirit in the life that brings about the complete restoration of the image of God in the soul of man. Thus, though the outward man may grow old and decay with the years, the inward man continues to grow in grace as long as life lasts. Paul could look calmly on the trials of life, on the flight of time, on the advance of age, on pain and suffering, on death itself. At the same time the Holy Spirit brought to him the assurance of immortality, a gift to be received on the resurrection day (2 Timothy 4:8).

Every Christian needs this daily renewal if his experience with God is not to become callous and formal. Spiritual renewal brings new light from God’s Word, new experiences of grace, to share with others, new cleansing of heart and mind. In contrast, the unregenerate are usually anxious about those things that pertain to the outer man, what to eat, what to wear, and what to enjoy. See on Matthew 6:24-34.

17. Light affliction. This verse, with its paradoxical superlatives, is one of the most emphatic passages in all of Paul’s writings. Here the apostle contrasts things of the present with things to come, things of time with those of eternity, affliction with glory.

For a moment. Greek parautika, “momentary,” “immediate.” Compared with eternity, a moment is nothing. In view of eternity the Christian can well afford to endure any affliction for the brief space of a moment.

Few men have suffered as much for Christ as Paul did (chapter 11:23-30). Affliction pursued him everywhere he went, and every day. Considered by themselves, his afflictions were heavy indeed. But when compared with the joys of eternity and the glory of the hereafter, they were but momentary. Compare Romans 8:18; Philippians 1:29; Hebrews 2:9, 10.

Far more exceeding. Paul finds the words “eternal weight of glory” altogether inadequate to express the contrast he sees between the afflictions of time and the bliss of eternity. He adds still another superlative (cf. 1 John 3:1), a Greek idiom which he himself perhaps coined. Compare other superlative expressions used by Paul in Romans 7:13; 1 Corinthians 12:31; 2 Corinthians 1:8; Galatians 1:13.

Affliction contributes to eternal glory by purifying, refining, and elevating the character (Psalm 94:12; Isaiah 48:10; Hebrews 12:5-11; James 1:2-4, 12; 1 Peter 1:7). It cultivates trust in, and dependence upon, God (Psalm 34:19; Isaiah 63:9; Hosea 5:15; Jonah 2:2). Affliction exerts a subduing influence upon the heart and mind. It prostrates pride, subdues self, and is often the means of bringing the will of the believer into more complete harmony with the will of God. It tests the believer’s faith and the genuineness of his profession as a Christian (Job 23:10; Psalm 66:10). It gives occasion for the exercise and perfection of faith. Faith is strengthened by exercise. It helps the believer to see things in their true perspective, and to put first things first. Affliction thus creates in Christians a suitableness for glory. When worldly objectives are removed through the discipline of suffering, the Christian finds it easier to set his affection on heavenly things (Colossians 3:1, 2; 2 Timothy 4:5). It proves the bankruptcy of human wisdom by placing the believer in difficult positions, where his own helplessness and need of God becomes apparent (Psalm 107:39). It sanctifies human relationships. Nothing contributes more to understanding our fellow men and having a feeling of kindness toward them than do sorrow, trial, and suffering.

Glory. Greek doxa (see on John 1:14; Romans 3:23).

18. While we look. Paul now explains how it is possible to see the afflictions of this life in their true perspective and to view them as of only momentary consequence. His gaze was fixed upon the glories of the eternal kingdom (cf. Hebrews 12:2). Whatever gains the fixed attention of the mind determines how one will endure trial, whether with hope and patience or with dissatisfaction and bitterness. The former comes from contemplating the unseen things of the eternal world (Philippians 4:8), the spiritual realities of Christ; the latter from looking at such visible, transitory things as wealth, pleasure, and fame (see on Matthew 6:24-34). By fixing the mind upon the character and life of Christ we become like Him (cf. Hebrews 11:10, 26, 27, 39, 40; 1 Peter 1:11).