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.

“Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. "For the things which are seen are temporal, but the things which are not seen are eternal." For our God, Jesus Christ, now that He is with the Father, is all the more revealed [in His glory]. Christianity is not a thing of silence only, but also of [manifest] greatness.”

“Head-dresses and varieties of head-dresses, and elaborate braidings, and infinite modes of dressing the hair, and costly specimens of mirrors, in which they arrange their costume,-hunting after those that, like silly children, are crazy about their figures,-are characteristic of women who have lost all sense of shame. If any one were to call these courtesans, he would make no mistake, for they turn their faces into masks. But us the Word enjoins "to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal."”

“Consider, dearly beloved, that life's troubles, even if distressing, are still of short duration, whereas the good things that will come to us in the next life are eternal and everlasting. "What we see is passing," Scripture says, "but what is not seen is everlasting." Accordingly, let us endure what is passing without complaint and not desist from virtue's struggle so that we may enjoy the good things that are eternal and last forever.”

“Do thou then, O disciple, make use of faith in its fair order, and turn it not into error; and believe by it in God and in His promises, and believe not in the world and in its delights therewith. Everything which is seen is temporal, and everything which is unseen is eternal, even as Paul also taught; believe then in God, and hope that everlasting blessing will be given to thee by Him, and let faith be the beginning of the way of thy instruction. If thou believest not in these things which are invisible thou canst not forsake the things which are visible; and if thou believest not that the promise of Christ is sure and also in the blessings which were promised by Him to all those who should go forth after His Gospel, thou wilt not forsake that of which thou hast possession, and wilt not run after the good things which He promised to thee.”

“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*.”

“The things which are seen are temporal; but the things which are not seen are eternal S. Augustine (, Sentent No. 270) says well : “ There is this difference between things temporal and things eternal, that the former are loved more before they are obtained, but seem worthless when they arrive . Nothing satisfies the mind but a true and certain eternity of incorruptible joy . But eternal joy is more ardently loved when obtained than when longed for. No one can value it above its true worth, so that when he attains it it seems vile in his eyes through having been too ardently longed for . But so great is the excellency of heaven that charity will obtain far more than faith has believed or hope desired” See also S. Gregory, Horn. 36 in Evang, where he draws out at length this distinction between carnal and spiritual pleasures. CHAPTER V I That in his assured hope of immortal glory, 9 and in expectance of it, and of the general judgment, he laboureth to keep a good conscience, 12 not that he may herein boast of himself, 14 but as one that, having received life from Christ, endeavoureth to live as a new creature to Christ only, 18 and by his ministry of reconciluxtion to reconcile others also in Christ to God ■pOR we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened : not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord : 7 (For we walk by faith, not by sight :) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before the judgment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 1 1 Knowing therefore the terror of the Lord, we persuade men ; but we are made manifest unto God ; and I trust also are made manifest in your consciences. 12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13 For whether we be beside ourselves, it is to God : or whether we be sober, it is for your cause. 14 For the love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead : 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 16 Wherefore henceforth know we no man after the flesh : yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 6x 62 SECOND EPISTLE TO THE Therefore if any man be In Christ, he is a new creature: old things are passed away ; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them ; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us : we pray you in Christ’s stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him. SYNOPSIS OF THE CHAPTER i The Apostle goes on to remind the Corinthians of the glories of heaven, saying that in exile here and in the tabernacle of the flesh he longs for them, and wishes to be absent from the body and present with the Lord. ii. He shows (ver. 9) that it is his endeavour to please not men but Christ alone, who shall come to judgment. iii. He declares (ver. 14) that he is constrained to do this by the love of Christ, who has reconciled us by His death ; and therefore that he no longer knows any one according to the flesh, but only him who is a new creature in Christ iv. He professes himself (ver. 18) to be a minister and ambassador of Christ, and he prays them to be reconciled to God for Christ's sake”

“While we look not at the things which are seen - Μη σκοπουντων. While we aim not at the things which are seen; do not make them our object; are not striving to obtain them; for they are not worthy the pursuit of an immortal spirit, because they are seen; they are objects to which the natural eye can reach; and they are προσκαιρα, temporary; they are to have a short duration, and must have an end. But the things which we make our scope and aim are not seen; they are spiritual, and therefore invisible to the eye of the body; and besides, they are αιωνΐα, eternal - things that are permanent; that can have no end; they are things which belong to God; holiness, happiness, and the endless communication and fruition of himself. But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too." Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.”

“look not at--as our aim. things . . . seen--"earthly things" (Phi 3:19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former [CHRYSOSTOM]. things . . . not seen--not "the invisible things" of Rom 1:20, but the things which, though not seen now, shall be so hereafter. temporal--rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season." Next: 2 Corinthians Chapter 5”