For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.

“You may learn this, too, from the following passage, where the apostle says: "For our light affliction, which is but for a moment, worketh for as a far more exceeding and eternal weight of glory; while we look not at the things which are seen," that is, our sufferings, "but at the things which are not seen," that is, our rewards: "for the things which are seen are temporal, but the things which are not seen are eternal." For the afflictions and injuries wherewith the outward man is worn away, he affirms to be only worthy of being despised by us, as being light and temporary; preferring those eternal recompenses which are also invisible, and that "weight of glory" which will be a counterpoise for the labours in the endurance of which the flesh here suffers decay.”

“Such, after all, is the way with good people: when they endure something for his sake, far from attending to the appearance of what occurs, they understand the reason behind it and thus bear everything with equanimity. Likewise Paul, the teacher of the Gentiles, identified imprisonment, arraignment, daily peril, all those many unbearable hardships as light burdens, not because they really were so by nature but because the reason behind their happening produced such an attitude in him that he would not turn back in the face of these oncoming threats. Listen, after all, to what he says: "For the light weight of our passing distress produces in us an eternal weight of glory beyond all comparison"; expectation of the glory we are destined to attain, he is saying, and of that unceasing enjoyment makes us bear without difficulty these hardships one after another and consider them of no consequence. Do you see how love of God reduces the intensity of troubles and prevents our having any sense of them as they befall us? On this account, of course, this blessed man, too, bore everything with equanimity, sustained by faith and hope in God.”

“The human patience which is good, praiseworthy and deserving the name of virtue is said to be that by which we endure evils with equanimity so as not to abandon, through a lack of equanimity, the good through which we arrive at the better. By their unwillingness to suffer evil, the impatient do not effect their deliverance from it; instead, they bring upon themselves the suffering of more grievous ills. But the patient, who prefer to bear wrongs without committing them rather than to commit them by not enduring them, both lessen what they suffer in patience and escape worse things by which, through impatience, they would be submerged. In yielding to evils that are brief and passing, they do not destroy the good which is great and eternal, for "the sufferings of the present time are not worthy to be compared," the apostle says, "with the glory to come that will be revealed in us." And he also says: "Our present light affliction, which is for the moment, prepares for us an eternal weight of glory that is beyond all measure."”

“For our light affliction which is for the moment worketh for us more and more exceedingly an eternal weight of glory, 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. By this he means that if you weigh in the balance against the afflictions of this world the good things of the future state, these will be found to surpass in glory and to outweigh beyond measure the lightness and insignificance of the afflictions of this world, which in comparison are of exceeding brief duration, and which at last utterly disappear. For, he says, the things which are seen, that is, the things of this world, are temporary, but the things which are not seen, that is, of the heavenly place or world on high, are eternal.”

“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*.”

“While we look not at the things which are seen,.... These are the things of this world, such as riches, honours, pleasures, profits, &c. which are visible to, and strike the senses of a natural man, and are temporal, endure but for a time, are transitory, fleeting, and quickly gone. To "look" at these things is to desire them, set the affections on them, and to make the enjoyment of them a man's chief scope and aim; and when this is the case, afflictions cannot be said to work for such, or to work them for an eternal weight of glory; but when believers have their eyes and hearts taken off of these things, they either look not at them, or with contempt upon them; "while", and when they are in such frames of soul, afflictions are operating for their future good. Or by these things that are seen may be meant afflictions themselves, the cross, with all that belongs to it; which also are discernible by the outward senses, and are but for a time. Now a believer is not to stand looking and poring upon his afflictions; for while he does so, they work impatience, murmurings, repinings, unbelief, &c. but when and while he looks off of these to Christ, and to what he has done and suffered, and to the glories of another world, and to the recompense of reward, he not only finds himself supported under his present afflictions, which he does not so overlook as to despise; but he also finds his heart seeking after, and his affections set upon, and his faith, hope, and expectation raised in the views of things above, where Christ is: and so he is kept looking at the things which are not seen; by the corporeal eye, nor by the eye of carnal sense and reason; only by the eye of faith, which is "the substance of things hoped for, and the evidence of things not seen": and these things, the joys and glories of heaven, "are eternal"; will last for ever, will never end; all which is great encouragement to faith and patience under the present afflictive dispensations of Providence. Next: 2 Corinthians Chapter 5”

“For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul's writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction; as if he had said, it is even levity itself in such a comparison. On the other hand, the καθ' ὑπερβολην εις ὑπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weight - eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. It is every where visible what influence St. Paul's Hebrew had on his Greek: כבד cabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, Weight of Glory." St. Chrysostom's observations on these words are in his very best manner, and are both judicious and beautiful: ΤΙΟΗΣΙ παραλληλα τα παροντα τοις μελλουσι· το παραυτικα προς το αιωνιον· το ελαφρον προς το βαρυ· την θλιψιν προς την δοξαν· και ουδε τουτοις αρκειται, αλλ' ἑτεραν τιθησι λεξιν, διπλασιαζων αυτην, και λεγων, καθ' ὑπερβολην εις ὑπερβολην - τουτεστι, μεγεθος ὑπερβολικως ὑπερβολικον. "The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying, καθ' ὑπερβολην εις ὑπερβολην. This is a magnitude excessively exceeding." See Parkhurst, sub voce ὑπερβολη.”

“Worketh. In the Greek, katergazetai , which the English Bible of the year 1577 falsely renders by prepareth, unwilling to allow, with the apostle, that tribulation worketh eternal glory. The ardour with which the apostle speaks is sufficient to inspire the most timid with courage. A life full of crosses, labours, persecutions, injuries, &c. he calls momentary and light, if compared with the eternal, immense, and incomprehensible glory prepared for us. (St. Augustine) — All earthly substance, compared with the happiness of heaven, is rather a loss than a gain. This life, when put in comparison with that to come, is rather a death than life. (St. Gregory in Evangel.)”

“which is but for a moment--"Our PRESENT light (burden of) affliction" (so the Greek; compare Mat 11:30), [ALFORD]. Compare "now for a season . . . in heaviness" (Pe1 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So WAHL. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory." worketh--rather, "worketh out." a far more exceeding and--rather, "in a surpassing and still more surpassing manner" [ALFORD]; "more and more exceedingly" [ELLICOTT, TRENCH, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.”