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

“Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh. He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint.”

“A man who has his own best interest at heart will therefore be especially concerned for his soul and will spare no pains to keep it stainless and true to itself. If his body is wasted by hunger or by its struggles with heat and cold, if it is afflicted by illness or suffers violence from anyone, he will pay little attention to it, and, echoing the words of Paul, he will say in each of his adversities: "but though our outward man is corrupted, yet the inward man is renewed day by day." … But, if a man would also have mercy upon his body as being a possession necessary to the soul and its cooperator in carrying on the life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul.”

“"Wherefore we faint not; but though our outward man is decaying, yet the inward man is renewed day by day." How does it decay? Being scourged, being persecuted, suffering ten thousand extremities. "Yet the inward man is renewed day by day." How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities. For in proportion as the body suffers ten thousand things, in the like proportion hath the soul goodlier hopes and becometh brighter, like gold refined in the fire more and more. And see how he brings to nothing the sorrows of this present life.”

“The renewal of humankind, begun in the sacred bath of baptism, proceeds gradually and is accomplished more quickly in some individuals and more slowly in others. But many are in progress toward the new life if we consider the matter carefully and without prejudice. As the apostle says: "Even though our outer man is decaying, yet our inner man is being renewed day by day." He says that the inner man is renewed day by day in order that he may become perfect, but you would have him begin with perfection. Would that you really did desire this! But you seek to lead the unwary astray rather than to uplift the weak.”

“Having set forth the patience which the apostles had in tribulations, and having made manifest the reward which they awaited, here he consequently treats of the cause of patience and the manner, or reason, of patience. And concerning this he does three things. For first he suggests the patience of the saints; second, the cause of patience, at *while we look not*, etc.; third, the recompense of patience, at *for that*, etc. Concerning the first he intends to show that the patience of the saints is invincible. And this is what he says, *for which cause*, namely because we are knowing that he who raised up Jesus from the dead will raise us up also and will place us with you, therefore *we faint not*, namely in tribulations, that is, we are not brought to this, that we cannot bear and sustain further for the sake of Christ. For to faint is the same as to be unable to bear. Jer. 20: *I fainted, not being able to bear*. But the reason why we do not faint is that although in some respect we do faint, namely as to the outward man, yet in some respect we are always renewed, namely as to the inward man. And this is what he says, *but though he who is without*, etc. Here it must be known that on the occasion of these words a heretic, Tertullian by name, said that the rational soul, which is in the body of man, has a corporeal figure and corporeal members, just as the body has: and this is called the inward man; but the body, with its senses, is called the outward man. Which indeed is false. Whence, for the understanding of this word, it must be known that even according to the Philosopher in the *Ethics*, and according to the custom of speaking, each thing is said to be that which is more principal in it — for instance, because in a city the power and the council are more principal, what the power and council do is said to be done by the whole city. Now that which is more principal in man can be judged both according to truth and according to appearance. According to truth, indeed, that which is more principal in man is the mind itself, whence according to the judgment of spiritual men the mind is called the inward man. But according to appearance, that which is more principal in man is the outward body with its senses; whence according to the judgment of those who consider only corporeal and sensible things and savor earthly things, whose god is the belly, the body with its senses is called the outward man. And therefore, according to this manner, the apostle speaks here, saying, *though our man*, namely the body with the sensitive nature, *is corrupted*, in tribulations, fastings and abstinences and vigils, Rom. 6: *our old man together*, etc. Habac. 3: *let rottenness enter*, etc., yet *this man, who is within*, namely the mind, or reason fortified by hope of the future reward and strengthened by the defense of faith, *is renewed*. Which is to be understood thus: for oldness is the way to corruption. Hebr. 8, v. 13: *what is grown old and aged*, etc. Now human nature was founded in integrity, and if it had remained in that integrity, it would always be new; but through sin it began to be corrupted; whereby it comes about that whatever followed upon this — such as ignorance, difficulty toward the good, and proneness to evil, penalty, and other such things — all pertains to oldness. Therefore when human nature lays aside these things that follow upon sin, then it is said to be renewed. Which laying-aside indeed begins here in the saints, but will be perfectly consummated in the homeland. For here the oldness of guilt is laid aside: for the spirit lays aside the oldness of sin and is subjected to the newness of righteousness. Here the understanding lays aside errors and takes up the newness of truth; and, according to this, he who is the inward man, namely the soul, is renewed. Eph. 4: *be renewed in the spirit of your mind*. But in the homeland even the oldness of penalty will be taken away. Whence there the renewal will be consummated. Ps. 102: *it shall be renewed like the eagle's*, etc. But because the saints daily make progress in purity of conscience and in the knowledge of divine things, therefore he says *day by day*. Ps. 83: *ascents in his heart*. So then patience is invincible, because it is renewed day by day. The third principal part, namely the cause of this patience, is the recollection of the reward, which is most efficacious, because, according to Gregory, *the recollection of the reward diminishes the force of the scourge*. And this is what he says, *for that which*, etc., as if he were to say: the tribulations which we suffer here are nothing, if regard be had to the glory which we obtain from them. Whence he compares the state of the saints, who are in this present life, to the state of those who are in the homeland, and he sets down five things corresponding to one another in each state. For first, the state of this life in the saints is a state which, as far as it is in itself, is small and, as it were, imperceptible. Whence he says *that*, that is, the least. Is. 54: *for a moment, in a little I forsook thee*. Likewise, transitory. Whence he says *in the present*, that is, in this life, which is in afflictions and troubles. Job 7: *the life of man is a warfare*, etc. Likewise, the brevity of time. Whence he says *momentary*. Is. 54: *in a moment of indignation I hid my face for a little while from thee*, etc. For the whole time of this life, compared to eternity, is nothing but momentary. Likewise it is light. Whence he says *light*. For although above, 1:8, it is said: *we were burdened above measure*, because indeed it is grievous to the body, yet to the spirit fervent with charity it is most light. Augustine: *love makes all grievous and monstrous things easy and almost nothing*. Likewise it is full of pain. And therefore he says *of tribulation*. Mich. 7: *I will bear the wrath of the Lord*, etc. But as to the state of beatitude he sets down five things, because against what he says, *that*, he sets *above measure*, that is, above measuring. Rom. 8:18: *I reckon that the sufferings are not worthy*, etc. But against this, Matth. 16:27: *he will render to each according to his works*. Therefore not above measure. I answer. It must be said that this word *but* does not designate an equality of quantity, namely that as much as one has merited, so much he should be rewarded, but designates an equality of proportion, namely that he who has merited more should receive more of reward. Likewise against what he says, *in the present*, he sets *in loftiness*, that is, in a lofty state without disturbance. Is. 58:14: *I will lift thee up above the height of the clouds*, etc. Against what he says, *momentary*, he sets *eternal*, Is. 35:10: *everlasting joy shall be upon their heads*, etc. Against what he says, *light*, he sets *weight*. And he says *weight* for two reasons. For weight inclines and draws to its own motion those things which are subject to it. So the eternal glory will be so great that it will make the whole man glorious, both in soul and in body; there will be nothing in man which does not follow the impulse of glory. Or it is called *weight* on account of preciousness. For only precious things are wont to be weighed. Against this, that he says *of tribulation*, he sets *of glory*. Or this, that he says *of glory*, can be common to the other four things which are said of the state of the homeland; but this, that he says *of tribulation*, to the four things which are said of the state of the present life. *It worketh* upon this, namely that we suffer tribulations, for these are the cause and the merit whereby God confers upon us that glory. The patience of the saints is therefore invincible, their recompense ineffable, but the recompensing of their recompense is right and delightful. Whence he says *while we look not*, etc., as if he were to say: although these things which we hope for are future, and meanwhile our body is corrupted, nonetheless we are renewed, because we do not attend to these temporal things, but to the heavenly. And this is what he says: *it worketh in us a weight of glory*, in us, I say, *not looking*, that is, not attending to those things *which are seen*, that is, to earthly things, but to *those which are not seen*, namely the heavenly. Phil. 3:13: *forgetting the things that are behind*, etc. I Cor. 2:9: *eye hath not seen*, etc. And why do we contemplate the heavenly? Because those things *which are seen*, that is, earthly things, are *temporal*, and transitory, but those things *which are not seen*, namely the heavenly, are *eternal*. Is. 51, v. 8: *but my salvation shall be for ever*.”

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

“For which cause we faint not - Ουκ εκκα κουμεν. See on Co2 4:1 (note). Here we have the same various reading; εγκακουμεν, we do no wickedness; and it is supported by BDEFG, and some others: but it is remarkable that Mr. Wakefield follows the common reading here, though the various-reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the apostle's meaning. But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last; Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day. It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before." And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.”

“we faint not--notwithstanding our sufferings. Resuming Co2 4:1. outward man--the body, the flesh. perish--"is wearing away"; "is wasted away" by afflictions. inward man--our spiritual and true being, the "life" which even in our mortal bodies (Co2 4:11) "manifests the life of Jesus." is renewed--"is being renewed," namely, with fresh "grace" (Co2 4:15), and "faith" (Co2 4:13), and hope (Co2 4:17-18).”