2 Coríntios 4
David Guzik · Citado em PreceptAustin
2 Coríntios 4:1-2
Guzik comments that...Many preachers fail on this exact point. They have the true gospel, but they add to it things of human ingenuity and wisdom. Often, they add these corrupting or diluting things to the gospel because they think it will make the gospel more effective or give it a greater hearing. They are doing what Paul insisted he would never do -- handling the word of God deceitfully. (2 Corinthians 4) C H
2 Coríntios 4:1-2
Guzik adds that...Paul will, later in this chapter, reflect again on his sufferings. In these first two verses, he has made it clear that he has not suffered because he has been an unfaithful minister of the gospel. It would have been easy for Paul’s enemies to claim, “He suffers so much because God is punishing him because he is unfaithful.” That wasn’t the case at all. (2 Corinthians 4) In his first letter to the Corinthians Paul alluded to his continual "Coram Deo" mindset writing that...to me it is a very small thing that I may be examined (Make careful, exact research as in legal processes) by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself (I have a clear conscience), yet I am not by this acquitted (Why? Because he was fully aware that it was God Who stood as final Judge - eg, even examining and disclosing our motives! 1Co 4:5); but the one who examines me is the Lord. (1Co 4:3, 4) Barnes...As in the immediate presence of God. We act as if we felt that his eye was upon us; and this consideration serves to keep us from the hidden things of dishonesty, and from improper arts in spreading the true religion. See [2Co 2:17]. (2 Corinthians 4) Paul has a similar statement in the next chapter...Therefore (in light of the truth of 2Co 5:10-+), knowing the fear of the Lord (not a shaking fear but a worshipful reverence for God, cp Pr 9:10, Ac 9:31), we persuade men (In context Paul is not persuading men regarding salvation, but about his integrity in ministry), but we are made manifest to God (cp Coram Deo - Do you carry out your ministry as it it were Coram Deo? It is!) and I hope that we are made manifest also in your consciences. (2Co 5:11) Speaking For God - Despite my best efforts to write clearly, sometimes I’m misunderstood. I feel bad about my failure and try to improve my skills. Occasionally, however, readers take words out of context or read into them something that bears no resemblance to the intended meaning. This is frustrating because there’s no way to control how people use words once they are published. This brings to mind a much more serious offense—that of misusing the words of the Lord. The prophets in Jeremiah’s day did this. They put their own words into God’s mouth by claiming He said things they wanted to be true but that God had never said. So the Lord told His people, “Do not listen to the words of the prophets who prophesy to you. . . . They speak a vision of their own heart, not from the mouth of the Lord” (Je. 23:16). Then the Lord warned the people that He would forsake those who pervert His words and cast them from His presence (Jer 23:36,39). In contrast, the apostle Paul made a point of saying that he did not handle the Word of God deceitfully (2Co 4:2). He knew the danger of preaching his own ideas rather than God’s. Lord, keep us faithful to Your Word, Although, at times, we might rephrase; And help us never twist its truths To justify our selfish ways. —Sper We must align ourselves with the Bible and never try to align the Bible to ourselves.
2 Coríntios 4:3-4
Guzik adds that Paul is not saying that those to whom the Gospel is veiled "are innocent victims of Satan’s blinding work. Satan’s work upon them is not the only reason they are blinded. Jn 3:19 says, And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. Though men love the darkness, and choose the darkness, Satan still works hard to keep them blinded to the glorious Gospel of light and salvation in Jesus. (2 Corinthians 4) Gospel (2098)(euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world. In modern secular use gospel has an interesting meaning of something accepted as infallible truth or as a guiding principle (e.g., such and such is "the gospel truth"). This is not a bad Biblical definition either! Uses of euaggelion in the Corinthian letters - 1 Co. 4:15; 1 Co. 9:12; 1 Co. 9:14; 1 Co. 9:18; 1 Co. 9:23; 1 Co. 15:1; 2 Co. 2:12; 2 Co. 4:3; 2 Co. 4:4; 2 Co. 8:18; 2 Co. 9:13; 2 Co. 10:14; 2 Co. 11:4; 2 Co. 11:7; Paul's passion was proclamation of the Gospel embodied in our Lord Jesus Christ... And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. For I determined to know nothing among you except Jesus Christ, and Him crucified. (1 Co 2:1-2+) The best Biblical definition of the gospel is found in First Corinthians 15... Now I make known to you [since it seems to have escaped you], brethren, the gospel which I preached to you, which also you received, in which also you stand, 2 by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain (does not teach that true believers are in danger of losing their salvation, but it is a warning against non–saving faith -- could be translated "unless your faith is worthless" -- holding fast was/is the result and evidence of genuine salvation). 3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve . (1Co 15:1-8 notes 1Co 15:1; 15:2; 15:3; 15:4; 15:5; 15:6 ; 15:7 ;15:8) Euaggelion was commonly used in the Greco-Roman culture as "a technical term for "news of victory." The messenger appears, raises his right hand in greeting and calls out with a loud voice: "rejoice …we are victorious". By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euaggelia are offered, the temples are garlanded, an agon (race) is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath...[thus] euaggelion is closely linked with the thought of victory in battle. " (From the Theological Dictionary of the New Testament) THOUGHT - This is a convicting definition - here a pagan messenger radiantly announces good news of an earthly victory. How much more radiant should we be who are the bearers of the great news of Christ's eternal triumph over sin, Satan, and death! The New Testament evangelists appropriated euaggelion in reference to the good news of salvation by grace through faith in Jesus Christ (Ep 2:8, 9-note). "Gospel" in fact was Paul’s favorite term for his message. In Paul’s letters the meaning of euaggelion narrows down to the specific sense of the "good news" that God has acted to save people from their sins and to reconcile them to Himself through the death of His Son Jesus Christ (Ro 5:10-+ Col 1:22-+ 2Co 5:18, 19, 20). For Paul, the Gospel is itself "the (dunamis = inherent, dynamic ability to accomplish) power of God for salvation (soteria - a word filled with significance for believers) to everyone who believes (pisteuo), to the Jew first and also to the Greek" (Ro 1:16, 17-+). The Gospel then possesses the inherent power to deliver (rescue and preserve) otherwise eternally lost sinners "from the domain (exousia = the power = right and the might) of darkness" and transfer them "to the kingdom of His beloved Son" (Col 1:11, 12, 13-+). Euaggelion is found in several combination phrases, each describing as aspect of the Gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977): the gospel of the kingdom (~ the "King") (Mt 4:23+ Mt 9:35+, Mt 24:14+, Lk 16:16+) the gospel of Jesus Christ, the Son of God (Mk 1:1+) because it centers in Christ the gospel of God (Mk 1:14+) because it originates with God and was not invented by man the gospel of the kingdom of God (Lk 16:16+) the gospel of the grace of God (Acts 20:24+) the gospel of His Son (Ro 1:9-+) the gospel of Christ (Ro 15:19+) the gospel of the glory of Christ (2Co 4:4+) the gospel of your salvation (Ep 1:13+) the gospel of peace (Ep 6:15+) the gospel of our Lord Jesus (2Th 1:8+) the glorious gospel of the blessed God (1Ti 1:11) Are perishing - Not are being annihilated for that is not the fate of men. But utter and abysmal and eternal ruin is the fate for all who fail to believe in Christ. The present tense pictures this fate as their persistent plight. Perishing (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to caused to cease to exist. Apollumi as it relates to men, is not the loss of being per se (annihilation), but is the loss of well-being. It means to ruin so that the person ruined can no longer serve the use for which he or she was designed (ultimately the chief end of man being to glorify God and to enjoy Him forever!). Their lives are rendered useless in a sense. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (not a cessation of existence). Apollumi is the term Jesus used to speak of those who are thrown into hell (Mt 10:28; cp Lk 13:3; Jn 3:16). As He makes clear elsewhere, hell is not a place or state of nothingness or unconscious existence, as is the Hindu Nirvana but is the place of everlasting torment, the place of eternal death, where there will be “weeping and gnashing of teeth” (Mt 13:42, 50). Story about Sir Isaac Newton. Certainly no one could say that he was not an intellectual or that he was not a man of remarkable ability. One day someone said this to him: “Sir Isaac, I do not understand. You seem to be able to believe the Bible like a little child. I have tried but I cannot. So many of its statements mean nothing to me. I cannot believe; I cannot understand.” This was the reply of Sir Isaac Newton: “Sometimes I come into my study and in my absentmindedness I attempt to light my candle when the extinguisher is over it, and I fumble about trying to light it and cannot; but when I remove the extinguisher then I am able to light the candle. I am afraid the extinguisher in your case is the love of your sins; it is deliberate unbelief that is in you. Turn to God in repentance; be prepared to let the Spirit of God reveal His truth to you, and it will be His joy to show the glory of the grace of God shining in the face of Jesus Christ.” Sir Isaac Newton was not only a great scientist but also a great preacher. Why don’t people believe? Because Satan has blinded their eyes “lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” It is a glorious gospel, but it is glorious because it reveals the glory of Christ. Tragically that is what men do not want to see (cp Jn 3:19, 20, Jn 3:36). Illustration from H A
2 Coríntios 4:3-4
Guzik has a helpful note warning that...The Biblical truth that Satan is the god of this age can be understood in a wrong way. Some later Christians (like the Manichaeans) promoted a dualistic understanding of God and Satan, and emphasized this phrase the god of this age. Their idea was that God and Satan were “equal opponents,” instead of understanding that in no way is Satan the opposite of God. In reaction to these false doctrines, many early Christian commentators (like Augustine, Origen, Chrysostom and others) interpreted this verse strangely to “remove ammunition” from the heretics. But this is wrong. Just because some one twists a truth one way, it doesn’t mean we can twist it the other way to “compensate.” Calvin well remarks of this approach, “being hard pressed by their opponents they were more anxious to refute them than to expound Paul.” Instead, Calvin gives a good sense of what we should understand by the phrase the god of this age: “The devil is called the god of this age in no other way than Baal was called the god of those who worshipped him or the dog the god of Egypt.” (2 Corinthians 4) Satan is the one who has been granted temporary authority over this fallen world system (see kosmos) a truth that is taught in the Devil's temptation of Christ where he offers our Lord all the kingdoms of the world... And he (the devil) led Him (Jesus) up and showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, "I will give You all this domain (exousia ~ the right and the might) and its glory (albeit a passing glory - 1Jn 2:17-+); for it has been handed over (paradidomi = given over into the power of Satan) to me, and I give it to whomever I wish. "Therefore if You worship before me, it shall all be Yours." (Lk 4:5, 6,7, cp Mt 4:8, 9). Comment: Note that the Lord does not deny Satan's "claim" over all the kingdoms of this world. Jesus refers to Satan as a ruler declaring... Now judgment is upon this world; now the ruler (archon - first in rank - in the spiritual world over all spiritual forces of wickedness - Ep 6:12-+) of this world shall be cast out. (Jn 12:31) I will not speak much more with you, for the ruler (archon) of the world (kosmos) is coming, and he has nothing in Me (There is nothing in Jesus character wherein the devil can get a foothold) (Jn 14:30) (Jesus speaking about the Holy Spirit Jn 16:8, 9, 10) and concerning judgment, because the ruler of this world has been judged. (Jn 16:11) Comment: The fate of Satan is so sure that here Jesus speaks uses the past tense to describe the future judgment of Satan at the Cross, where Christ triumphed once and for all over the god of this world. (even as foretold in the Protoevangelium in Ge 3:15, cp He 2:14,15-+, Col 2:15-+, with Satan's final and eternal punishment in Rev 20:10-+) Paul calls Satan a prince... (Addressing the saints at Ephesus who were once spiritually dead Ep 2:1-+) in which you formerly walked (conducting your life) according to the course of this world (kosmos), according to the prince (archon ~ Satan) of the power of the air, of the spirit that is now working ("energizing") in the sons of disobedience. (Ep 2:2-+) John refers to him as the evil one over this fallen world.. We (believers) know (perfect tense = speaks of a permanent, intrinsic knowledge God's Spirit has bestowed on believers so that they might be assured that they are genuinely saved - cp 1Jn 5:13, Jn 20:31 Ro 8:15-+ Ro 8:16-+ Gal 4:6) that we are of God (in His family, 1Jn 3:1-+, His children Jn 1:12, 13), and the whole world lies in the power of the evil one. (1Jn 5:19) has blinded the minds of the unbelieving so that they might not see the light of the Gospel of the glory of Christ, Who is the image of God - Note they were unbelieving and that is what they were allowed to be blinded by Satan. And once spiritually blinded they cannot see the truth of the Gospel. The Gospel light shines but they cannot see the light. Blinded - This description recalls Paul's initial encounter with Jesus on the Damascus Road (Read Acts 9:3, 4, 5, 6) in which the light of the glory of Christ blinded Paul's physical eyes (Acts 9:8, 9), but opened the eyes of his heart so that He could see Jesus for Who He really was. The spiritual dynamic Paul describes here in 2Co 4:4 is essentially the antithesis (direct opposite) of his own personal experience, for in the present passage, instead of opening the eyes of the mind, Satan blinds their mind and their spiritual vision, leaving their physical vision intact. The upshot (final effect) is that these unbelievers (whose unbelief precedes their being blinded) are rendered incapable of seeing (comprehending) the light of the Gospel of the glory of Christ. (See below for related note on "blinded" in John 12:40). Barclay translates it "In their case, the god of this world has blinded the minds of those who refuse to believe, in order that upon them there may not dawn the light of the good news which tells of the glory of Christ in whom we can see God. In his description of the superiority of the New Covenant Paul had just explained that the minds of most of the Jews in the Old Testament (excepting the believing remnant)... were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. (2Cor 3:14-+) Comment: In other words, because they refused the light God had given them, they experienced His divine retributive judgment ("hardened" is in the passive voice = which speaks of action on the subject from an outside source, i.e., in this case God!) and were consequently unable to comprehend (cp "a veil lies over their heart" - 2Co 3:15-+) the true significance and purpose of the Old Covenant (which pointed to Christ in shadows and types and which shut men up in their sin, teaching them the sinfulness of sin but also leading them like a tutor to Christ) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. (1 Jn 2:11) Blinded (5186) (tuphloo/typhloo from tuphlos/typhlos = blind from a root tuph/typh- = to burn, smoke, cp tuphos = smoke) to envelop with smoke and in the active sense means to make blind, to rob of sight. The passive sense means to go blind, to be blinded, to be unable to see clearly. The figurative sense means to be unable to "see" (understand, comprehend) some truth, especially spiritual truth. Ralph Enlow on blindness - "Scripture often employs the imagery of blindness to describe the spiritual condition of persons who are either unable or unwilling to perceive divine revelation. The things of God are perceived not by observation and inquiry, but by revelation and illumination (Mt 11:25, 26, 27; 1Co 1:21; 2Pe 1:19, 20, 21-+). It is the Lord who "gives sight to the blind" (Ps146:8-+; Is 42:16). The New Testament reveals that believers are subject to spiritual blindness. Peter deems those who fail increasingly to exhibit diligence in pursuit of spiritual virtue as blind or nearsighted (2Pe 1:9-+). And the exalted Lord of the church views the lukewarm but haughty Laodicean church as wretched, pitiful, poor, blind, and naked (Re 3:17-+). Spiritual blindness, then, refers in some instances to the inability of unbelievers to comprehend spiritual truth, specifically failure to recognize the true identity of the Incarnate Word, Jesus Christ (Jn 1:1, 14) It is vital, therefore, to conduct all Christian witness in dependence on the Holy Spirit (Acts 1:8 2:4 4:8 4:31 6:5 8 10 7:55 9:17 10:38 11:24 13:52) Who works to counteract the cataracts of Satan and to reveal the truth of God (cp Lk 24:45 Ac16:14, 26:18). But spiritual blindness can also afflict believers who fail to perceive their true spiritual condition. To avoid the plague of spiritual blindness and escape the condemnation of leading others into spiritual ruin, believers must be quick to appropriate and obey the Word of God. (Read the entire article - Blindness - Baker's Evangelical Dictionary of Biblical Theology) (Bolding and color added for emphasis) Paul uses the figurative sense meaning to cause someone not to be able to understand or comprehend the Good News of Jesus. NIDNTT comments that the root noun tuphlos "may even be applied to dark, obscure things, and also to rivers and harbours choked with mud. The barbaric custom of blinding for revenge or punishment is well attested. There are only 3 uses (2Co 4:4, Jn 12:40, 1Jn 2:11) of tuphloo in the NT and all are used with the figurative meaning referring to blinding of one's ability to understand something. (One occurrence in the non-apocryphal Lxx = Is 42:19)... John 12:40 "HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM." (Quoting Is 6:10) Comment: The context is important in understanding this passage (see Jn 12:37, 38, 39) In Jn 12:37 John records that the Jews were not believing in Jesus and explains that this fulfills the prophecy in Is 53:1. Then John quoted Is 6:9,10 to explain that Israel as a whole was unable to believe (Jn 12:39 = "They could not believe"!). Jn 12:39 teaches that it is possible to harden one's heart to the point that he cannot believe. The corollary caution is because of this danger, we must believe while there is still light. Israel as a nation (excepting the believing remnant) had repeatedly rejected God’s righteous revelation and the result was that God had punished them with judicial blindness. John
2 Coríntios 4:3-4
Guzik comments: There comes a place where God will strengthen us in our decision, whether for Jesus or against Jesus. Ultimately, before God, we get what we want, and those who push Jesus away will not have to endure eternity with Him. (2 Corinthians 4)
2 Coríntios 4:5-6
Guzik comments that "Not everyone who opens a Bible and starts talking is preaching Christ Jesus the Lord. Many well-intentioned preachers are actually preaching themselves instead of Jesus. If the focus is on the funny stories or the touching life experiences of the preacher, he may be preaching himself. (2 Corinthians 4) THOUGHT: How long are your introductory remarks before you begin to exposit the Word of God? If you are spending a significant portion of your time [beloved, every pulpit minute is like "gold" when viewed in the light of eternity!] telling the saints stories about yourself [I listened to a sermon this morning where the pastor took the opening 10 minutes [out of 40 minutes total] to talk about himself, not once mentioning a specific Scripture!], you are short-changing both God and the saints! Shorten your intro so you don't short change God and God's people! It is no accident that 3 times Jesus told Peter "Feed [each time using present imperative = command to make this his continual practice] My lambs/sheep!" [Jn 21:15KJV, Jn 21:16KJV Jn 21:17KJV, Peter apparently got the message in turn commanding pastors in 1Pe 5:2-+ {aorist imperative = Do this effectively, even with a sense of urgency} to "shepherd" {poimaino = graze, guide and guard]}. Pastor Rob Salvato adds a touch of satire to the preceding comment... Jesus said to Peter if you love me feed my sheep – Note he didn’t say if you love me COUNT my sheep! IF you love me ENTERTAIN my sheep! If you love me DRAMA my sheep! (These things are) not the priority. The goal, the message (today, "the old, old story") is the same as it was 2,000 yrs ago when Jesus commissioned Peter – if you love me – FEED MY SHEEP [Sermon Notes on 2Corinthians 4:1-6 "We Preach Jesus"]) Guzik continues Often, people love it when the preacher preaches himself. It is revealing, it seems intimate, and it is often entertaining. It is also tempting for the preacher, because he sees how people respond when he focuses the message on himself. But the bottom line is that the preacher himself can’t bring you to God and save your eternal soul; only Jesus can. So preach Jesus! Is it wrong for a preacher to tell a joke? To use a story from his own life? Of course not. But it is all a matter of proportion. It’s like asking, “is it all right to put salt in the soup?” Of course, but don’t put in too much. And if, week after week, too much of the preacher is in the sermon, it is wrong. A. T. Robertson said the preaching of one’s self was “Surely as poor and disgusting a topic as a preacher can find.” Don’t we have a greater message than ourselves? It wasn’t only that Paul did not preach himself. He also did not preach a gospel of moral reform, or a list of rules you must follow to be right with God. He preached Jesus! Paul’s goal in preaching was to bring men to Jesus, not to make moral changes in men. . (2 Corinthians 4) Charles Hodge adds that "To preach one's self is to make self the end of preaching; i.e., preaching with the design to attract to ourselves the admiration, the confidence or homage of men. The Paul declares he did not do, but he preached Christ Jesus the Lord. His object in preaching was to bring men to recognize Jesus, the son of Mary, as Christ; i.e., as Him Whom Moses and the prophets designated as, and consequently that this Jesus was, had done, is doing, and would hereafter do all that had been asserted or predicted of the Messiah; and further that He is Lord in the sense in which every tongue in heaven and on earth and under the earth shall confess that he is Lord. The great end of Paul’s preaching, therefore, was to bring people to receive and acknowledge Jesus of Nazareth as the Messiah and as the supreme Lord, the Maker of heaven and earth. This is the only proper end of preaching. It is the only way by which people can be made either virtuous or religious. It is the only way in which either the true interests of society or the salvation of souls can be secured. To make the end of preaching the inculcation of virtue, to render men honest, sober, benevolent and faithful, is part and parcel of that wisdom of the world that is foolishness with God. It is attempting to raise fruit without trees. When a man is brought to recognize Jesus Christ as Lord, and to love and worship him as such, then he becomes like Christ. What more can the moralist want?” Paul cared little for the clamor of the Greeks that he should preach wisdom and virtue. He knew that by preaching Christ he was adopting the only means by which people can be made wise and virtuous here and blessed hereafter. (2 Corinthians Commentary) Matthew
2 Coríntios 4:7-9
Guzik notes that "Earthenware vessels were common in every home in the ancient world. They were not very durable (compared to metal), and they were useless if broken (glass could be melted down again). “They were thus cheap and of little intrinsic value.” (Kruse) God chose to put His light and glory in the everyday dishes, not in the fine china! We almost always are drawn to the thing that has the best packaging. But the best gifts often have the most unlikely packaging. God did not see a need to “package” Jesus when He came as a man to this earth. Jesus was not embarrassed to live as an earthen vessel. God is not embarrassed to use clay pots like us! (2 Corinthians 4)
2 Coríntios 4:7-9
Guzik notes that "In the story of Gideon, it was the breaking of vessels that made the light shine forth and bring victory to God’s people (Judges 7:20). In the rest of the chapter, Paul will show how God “breaks” His clay pots so the excellence of the power may be of God and not of us… Paul knew the power and victory of Jesus in his life because he was continually in situations where only the power and victory of Jesus could meet his need! (2 Corinthians 4) As Wil Pounds reminds us "Most of the time these old pots have to be broken before they emit the sweet fragrance of His grace. God does it through the pressures that come in our lives. In the midst of cracking the pot the believer is sustained by God's power and the prospect of future blessings in glory. These present sufferings lead on to eternal glory. We have confidence in view of the sure promise of eternal glory. Because God has placed His treasure in earthen vessels, our personal insufficiency and sufferings only serve to demonstrate more clearly that this treasure is not from us, but is the power of God. The life of Christ is revealed in affliction. We are nothing. The whole power is of God. We stewards of the treasure of God are to have none of the glory of the work. Our one supreme passion should be that God alone gets ALL the glory. It is His work, not ours. It is not our task to dream up great things to do for God and then ask Him to bless it. It is our job to find out where He is at work and join Him in what He is doing. The results are eternally different. God fulfills the ministry by using weak, afflicted, persecuted, and decaying vessels. These vessels that contain His fragrance are worn out in His work. (Sweet Fragrance in Old Clay Pots) A. W. Tozer said "It is doubtful God can bless any man greatly until He has hurt him deeply." (Ouch!!!) I like Robert Morgan's illustration "One day a farmer’s donkey fell down into a well. The animal brayed and cried miserably for hours as the farmer tried to figure out what to do. There seemed no way to get the donkey out, and especially because the donkey was old and feeble anyway. So the farmer decided the best think to do would be to cover the old animal with dirt and just bury him. The man invited his neighbors to come and help, and they all grabbed shovels and began to pitching dirt into the well. When the poor donkey realized what was happening, he squealed in fear; but shortly, to everyone’s amazement, he quieted down. After awhile, the farmer peered down the well and was astonished at what he saw. With every shovel of dirt that hit his back, the donkey shook himself, the dirt fell to the ground, and the donkey took a step up. Pretty soon, to the amazement of all, the donkey stepped up over the edge of the well and trotted off! Sometimes we feel like we’re being "buried alive". The world, the flesh and the devil shovel dirt on us, and sometimes other people, even believers, do the same. The "trick" is learning to "shake it off" and to take a step up. In this way, our problems become stepping-stones. However, this is where the story breaks down somewhat, for while we are called to "step up", we can do this only because we are being energized by nothing less than God’s all-surpassing power (2Co 4:7) (Ed: the dunamis of His Spirit in us - cp Acts 1:8). And as we submit to the Refiner's fire, depending on His power, He will use us to impact the lives of others, whether we realize it or not. (Read full sermon - Jars of Clay) In 2Co 4:8,9 Paul gives four sets of contrasts each of which illustrates Paul’s experience as a clay pot, specifically describing his weaknesses that called for continual reliance on God's strength. Paul has another list of contrasts in the first epistle to the Corinthians… We are fools for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. 11 To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; 12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; 13 when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. (1Co 4:10-13+). Comment: Other apostolic weakness lists in the Corinthians - 2Co. 6:3-10+; 2Cor. 11:23-29+ In this list (2Cor 4:7-9) the emphasis is on God’s grace which delivers him. He is afflicted, perplexed, persecuted, and struck down, but never crushed, never utterly left to despair, never abandoned, never down and out. Some interpreters compare this to the Stoic emphasis on apatheia, or inner detachment, the ability to face all adversity with a noble indifference. This is not Paul’s orientation. Not his own inner reserve but God’s power pulls him through, for he had learned the secret Not that I speak from want; for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me. (Php. 4:11 12 13+). Baker writes that "Paul’s approach to hardships stands out in contrast to the widely known Stoic perspective of his day. He does not view hardships “stoically” as inconsequential, bouncing off him as if nothing. Rather, they are real, and they hurt. Neither does Paul treat the physical and emotional abuse he endures as cause for celebration and happiness. They can and do discourage him from a personal point of view. He is not a masochist for Christ, nor should any Christian portray himself as one who takes delight in the pain. Rather, the theological understanding that Paul will relay allows him to endure with superhuman confidence and tenacity. (Baker, W. R.. 2 Corinthians. The College Press NIV commentary. Joplin, MO: College Press Pub) SQUEEZED BUT NOT SQUASHED! Afflicted - grievously affected or troubled (as by a disease) : mentally or physically impaired Etymology for afflict - Middle English afflihten "to excite, become distressed," probably verbal derivative of affliht, aflyght "disturbed, upset," borrowed from Latin afflīctus, past participle of afflīgere "to knock or strike down, ruin, distress severely," from ad- AD- + flīgere "to strike down" agonize, rack, torment, torture These verbs mean to bring great harm or suffering to someone Crushed - subdued or brought low in condition or status; feeling overwhelmingly disappointed or embarrassed. Pressed or squeezed with a force that destroys or deforms. Pounded into small fragments or particles. We are (present tense - continually) afflicted (thlibo) in every way but not (present tense - continually) crushed (stenochoreo) - Amplified = " We are hedged in (pressed) on every side [troubled and oppressed in every way] , but not cramped or crushed;" Vincent = "We are pressed closely, yet not cramped." The first words in the Greek are in every way which suggests this quantifier applies to to all four following couplets. Afflicted means pressed like grapes, contracted, squeezed and is passive voice meaning the affliction was coming from without, from an outside source. But not is a strong contrast, with "not" being the Greek (ou) signifying ABSOLUTELY NOT!
2 Coríntios 4:10-12
Guzik comments that "Paul, like any Christian, wanted the life of Jesus evident in him. But Paul knew this could only happen if he also carried about in the body the dying of the Lord Jesus. There are some aspects of God’s great work in our lives that only happen through trials and suffering… In Php 3:10-+, Paul speaks about the glory of knowing Jesus: that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death. Many long to know the power of His resurrection, but want nothing to do with the fellowship of His sufferings or being conformed to His death. But there are certain fragrances God can only release through a broken vial, so Paul rejoiced in knowing both the suffering and the glory. He knew the two were connected. (2 Corinthians 4)
2 Coríntios 4:10-12
Guzik adds that "Paul knew the spiritual riches that he brought to the Corinthian Christians came, in part, through the death-like suffering he endured in ministry. God made Paul more effective in ministry through his suffering. Sometimes we think that if someone is really spiritual, or really used of God, they will live in a constant state of “victory” that means life will always be easy. Understanding what Paul writes here not only tells us that God’s servants may experience death-like suffering, but that God has a good and glorious purpose in allowing it. G. Campbell Morgan tells the story of a great young preacher who was impressive early on in his ministry. Once he had the young man to speak at his church, and after the sermon
2 Coríntios 4:13-15
Guzik comments that "This is a great principle - that faith creates the testimony. Paul really believed God had a purpose in his death-like sufferings, and really believed he lived and experienced the resurrection life of Jesus. Therefore, he wasn’t hesitant to speak about it! If you can’t say we also believe, then you should not speak! “That is one great secret of power and success in the Christian ministry. If you do not believe, shut your mouth. That is a word for young ministers. If you do not believe, do not talk.” (Morgan) (2 Corinthians 4) Paul is saying in essence "Our lips are not sealed. We must speak of the precious treasure! (2Co 4:7-+)" Paul's "burning passion" reminds me of Jeremiah's words… But if I say, "I will not remember Him Or speak anymore in His name," Then in my heart it becomes like a burning fire shut up in my bones and I am weary of holding it in, and I cannot endure it." Jer 20:9 (May his tribe increase!) 2 Corinthians 4:14 knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you. (NASB: Lockman) Greek : eidotes (RAPMPN) oti o egeiras (AAPMSN) ton kurion Iesoun kai emas sun Iesou egerei (3SFAI) kai parastesei (3SFAI) sun humin Amplified: Assured that He Who raised up the Lord Jesus will raise us up also with Jesus and bring us [along] with you into His presence. (Lockman)
2 Coríntios 4:13-15
Guzik adds that for Paul "Every death-like trial was just the prelude to resurrection power!" (2 Corinthians 4) Knowing (1492)(eido/oida - eido is used only in the perfect tense = oida) means in general to know by perception. Literally eido/oida refers to perception by sight (perceive, see) as in Mt 2:2 "Where is He who has been born King of the Jews? For we saw (eido) His star in the east, and have come to worship Him." Eido/oida is distinguished from ginosko (epiginosko, epignosis - the other major NT word group for knowing) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". On the other hand, eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut. Eido/oida is not so much that which is known by experience as an intuitive insight that is drilled into one's heart. Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. And so eido/oida suggests fullness of knowledge, absolute knowledge (that which is without a doubt), rather than a progress in knowledge (cp ginosko) a distinction illustrated in the following passages. Jesus is speaking to unbelieving Jews about His Father in Jn 8:54, and declares to these Jews that) you have not come to know (ginosko) Him, but I know (eido/oida) Him; and if I say that I do not know (eido/oida) Him, I shall be a liar like you, but I do know (eido/oida) Him, and keep His word. (John 8:55) He who raised up the Lord Jesus - He is referring to the Father. God the Father literally, bodily resurrected Jesus Christ. See Acts 2:24, 32+; Acts 3:15+; Acts 4:10+; Acts 5:30+; Acts 10:40+; Acts 13:30, 33, 37+; Ro 8:11+; Ro 10:9+; 1Co 6:14+; 1Co 15:15+; 2Co 1:9+ Gal. 1:1+; Col. 2:12+; 1Pe 1:21+ With Jesus - Jesus has been resurrected almost 2000 years ago. So what does Paul mean that we will be raised up with Jesus? In his first letter Paul presents truth that helps us answer this question… But now Christ has been raised from the dead, the first fruits (at moment of His resurrection = the "prototype" and provision for subsequent "harvest" = resurrection of all believers ~ in this sense God "will raise us also with Jesus") of those who are asleep (~dead). For since by a man (Adam) came death, by a man (Christ) also came the resurrection of the dead. For as in Adam all die (Ro 5:12+, Ep 2:1+), so also in Christ all shall be made alive (Context is speaking primarily about receipt of our resurrection bodies). But each in his own order: Christ the first fruits (speaking of His resurrection), after that those who are Christ's at His coming (1Co 15:20-23+) Comment: In simple terms, Christ's resurrection guarantees the resurrection of all believers. Christ is the firstfruits, giving promise that those who belong to Christ will also be raised when He returns. Without going into great detail here Scripture teaches "two general resurrections", with only believers participating in the first resurrection (See The Two Resurrections - "First" and "Second" - on a timeline). The important point is that the first resurrection is predicated on Christ's resurrection, i.e., the first fruits of all those who believe in Him. MacDonald makes another point to help understand 1Co 15:20-23+ explaining that "Adam and Christ are presented as federal heads. This means that they acted for other people. And all who are related to them are affected by their actions." So when Christ was resurrected, all who are in union with Him by grace through faith also will participate in the resurrection of their dead body just like Christ was resurrected from the dead. In this sense God will raise us also with Jesus. Beet explains will raise us also with Jesus in a slightly different way - "Since our resurrection… is a result of Christ’s resurrection, wrought by the same power, as a consequence of our spiritual union with Christ (cp in Christ), and is a part of that heritage which we share with Christ, Paul overlooks the separation in time and thinks of his own resurrection and Christ’s as one divine act (2 Corinthians 4 Commentary) Will raise us also with Jesus - This assurance certainty made the afflictions to Paul's mortal body (including possible death) to be of little concern. The hope of the resurrection seems to never be very far from the great apostle's mind, which is as it should be for every saint. THOUGHT - Would we think more on the truth of the absolute certainty of our future bodily resurrection when we will obtain strong, imperishable, incorruptible, spiritual bodies, we would surely worry less about the momentary, light afflictions (comparatively speaking) affecting our weak, perishing, corrupting, natural bodies! Barrett on with Jesus - With Jesus clearly cannot mean ‘at the same time’; the resurrection of Jesus lies in the past; the death, not to say the resurrection, of Paul and his readers still lies in the future. The phrase points (as such expressions—with Jesus, with the Lord, and so on—commonly do in Paul) to the eschatological future; Christians will be raised up as Christ was raised up, so as to be for ever with him; compare 1 Thess. 4:17. This means that Paul and his readers will be together (with you), and all will be in the presence of God (this is already implied by the παρά in παρίστημι). (Black's Commentary) And thus Paul repeatedly reminds us of the glorious future assured to every believer… Now God has not only raised the Lord, but will also raise us up through His power. (1Co 6:14+) But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who indwells you. (Ro 8:11+) For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory (a lengthy description of the transformation that occurs at our resurrection), by the exertion of the power that He has even to subject all things to Himself. (Php 3:20, 21+) But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope (Don't miss this - In Christ is an endless hope but outside of Christ is a hopeless end!). 14 For if (since - if in this case does not express doubt) we believe that Jesus died and rose again (which we do), even so God will bring with Him those who have fallen asleep (died) in Jesus (in union with Christ). 15 For this we say to you by the word of the Lord (it comes on good authority!), that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep (Note Paul's use of "we" here implies he was living with the expectation that he would see Jesus in the sky! Such belief can radically impact one's behavior! If you're looking for Him, you will be living for Him!). 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up (harpazo - this is what is referred to as the "Rapture") together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore (Why? On the basis of this glorious truth, death is not the end for believers but really the beginning - indeed for us the best really is yet to come - so we can… ) comfort (present imperative = Command to make this your habitual practice to come alongside and encourage others with the hope of the resurrection) one another with these words. (1Th 4:13 14+ 1Th 4:15 16+ 1Th 4:17 18+) DEATH IS THE GREAT DIVIDER RESURRECTION THE GREAT REUNITER! Matthew Henry rightly reminds us that "The grace of faith is an effective remedy against fainting in times of trouble. They knew that Christ was raised, and that His resurrection was an earnest ("down payment" - cp "pledge" of the Holy Spirit) and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. And will present (paristemi) us with you - To whom will Paul and the Corinthian believers (and all believers in the church age) be presented? The Church as the Bride of Christ will be presented to her Bridegroom, Christ (see 2Co 11:2+ below, cp Ep 5:27+.) at which time the marriage supper of the Lamb will be celebrated. What a glorious day that will be beloved! (see Re 19:7+, Re 19:8+, Re 19:9+) With you - Earlier Paul had stated "death works in us, but life in you" (2Co 4:12+), so in using the phrase "with you" here, he keeps in front of his mind and theirs (the saints at Corinth) the fact that one day in the future they will all stand before God's Throne of glory robed in the righteous raiment of His Son (1Co 1:30+, 2Co 5:21 Php 3:9+). And thus not only is he encouraged by this truth but desires that this sure hope might encourage the saints at Corinth to run with endurance the race set before them (He 12:1+). Indeed, the fact that you and I will stand before Him with Paul and the Corinthian saints should stimulate in us a deep desire to lay aside every weight and the sin which so easily entangles us, fixing our eyes on our glorious Lord Jesus (He 12:2+, cp 2Co 3:18+), so that we too might run like the wind (and to win! - 1Co 9:24+, 1Co 9:25+, 1Co 9:26+, 1Co 9:27+), our proverbial sails continually filled with His Spirit (Ep 5:18+, Zech 4:6) all for the glory of God. Beloved, take a moment today to ponder that moment in the future. THOUGHT - Think about those dear ones who have gone into His presence before and with whom you long to be reunited. Imagine standing side by side with them as you gaze upon His glory. Does this truth not make your heart race! So let the sure hope that we will one day (soon) all be reunited and be presented with them (our friends, co-laborers and loved ones in Christ) to Him, serve to motivate us to be diligent to intentionally pursue holiness (enabled by the Holy Spirit) (He 12:14+), to cleanse ourselves from all defilement of the flesh and spirit and to perfect holiness in the reverential fear of God (2Co 7:1+) Present (3936) (paristemi from para = near, beside + histemi = place, set) literally means to place or set beside or near and hence to place at someone's disposal. Later in this same letter Paul use paristemi again writing "For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present (paristemi) you as a pure virgin. (2Corinthians 11:2) Paul used paristemi in Colossians "Yet (see our old attitude toward God - Col 1:21+) He has now reconciled you in His fleshly body through death, in order to present you before (katenopion = look down in ~ a searching, penetrating gaze) Him holy and blameless and beyond reproach (Col 1:22+). Comment: When is this presentation? Commentators vary somewhat, but it seems Paul does not exclude that in a sense the presentation is at least in part in this present life (for we are indeed positionally holy and blameless before God because of the efficacious work of Christ). Marvin Vincent rightly states that "whether the reference is to God's future judgment or to His present approval" cannot be determined dogmatically, but he favors this as a reference to the future judgment as it seems the more natural as marking the consummation of the redemptive work described in Col 1:20+ Col 1:21 22+. Compare 1Th 3:13+, and Ep 5:27, which corresponds with the figure of the bride, the Lamb’s wife, in Rev 21:9+ sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness." A T
2 Coríntios 4:13-15
Guzik quips that "Some forget the immediate goal and have a “pie-in-the-sky” super-spirituality. Others forget the ultimate goal and are man-focused, becoming either proud or discouraged. We need to keep both in mind!" So that (hina) expresses the purpose of all Paul had endured for their sakes. (2 Corinthians 4) The grace of… spreading reminds me of the phrase that God is like the "hound of heaven" chasing after sinners, sinners who before Christ saved them by grace through faith, chased after sin but now because of the transforming power of sanctifying grace, no longer chase after sin but now sin "chases" after them! And so we see the continual need for God's the grace of God to keep spreading! It is hardly too much to say that God has in no word uttered Himself and all that was in His heart more distinctly than in this word grace (charis)! (Cp Zech 4:7 "Grace, grace to it!") Chrysostom wrote of the spreading grace "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God. Beet has an excellent comment on the grace which is spreading writing that "All these perils Paul endures in order that the pardoning favor of God may multiply, i.e. may shine on a larger number of persons; that thereby the favor of God may increase abundantly the thanksgiving which from this larger number will go up to God, and may thus manifest the grandeur of God. Cp.2Co 1:11; Ro 3:7. (2 Corinthians 4 Commentary) A T Robertson phrases spreading as "“making more through the more”… (
2 Coríntios 4:16
Guzik - Paul began the chapter (2Corinthians 4:1) by declaring since we have this ministry, as we have received mercy, we do not lose heart. But in the chapter, he describes all the death-like sufferings he has to endure in the ministry. It is as if Paul is anticipating the question, "how can you not lose heart?" Therefore is part of the answer, because it points us back to what Paul has just said. Paul has just explained that his "death-like trials" made for more effective, life giving ministry for the Corinthian Christians. Knowing that made him not lose heart in the midst of trials and suffering. Another reason why Paul does not lost heart is because though all his suffering takes a toll on the outward man, yet the inward man is being renewed and blessed! Outward man has the same idea as earthen vessels in 2Co 4:7 and mortal flesh in 2Co 4:11. The message is the same: "On the outside, we are suffering and taking a beating. But on the inside, God is blessing and renewing us!" (2 Corinthians 4) Matthew
2 Coríntios 4:17
Guzik notes that affliction is the Christian's lot in this life much as "A runner must be stressed to gain endurance. Sailors must go to sea. Soldiers go to battle. For the Christian, tribulation is just part of our Christian life (Acts 14:22+)." (2 Corinthians 4)
2 Coríntios 4:17
Guzik reminds us that a coming glory that outweighs any of today's difficulties. When Paul writes "our light affliction," we might wonder if he had ever known any "real" trials. Some might think, "Well Paul, your affliction might be light, but mine isn't. If you only knew how I am suffering! Why, it's unbearable!" But Paul isn't writing as a kindergartner in the school of suffering. Paul has an advanced graduate degree! He describes some of these sufferings in 2Corinthians 11:23, 24, 25, 26, 27, 28… "This rich theology of suffering was forged on the anvil of his own experiences of 'the sufferings of Christ.'" (Harris) So, when Paul writes our light affliction, we can know God means our light affliction. If Paul could say his affliction was light, then what is ours? Why is our affliction light, and not heavy? Because even the worst of it, by the measure of eternity, is but for a moment. This is partially true in the sense that most of our troubles come and go, and "this too shall pass." But it is also true in the sense that even a long life by this world's standard is nothing on the scale of eternity. Even if one were to live for a hundred years and suffer every day of their lives, by the measure of eternity, it is but for a moment. Why is our affliction light, and not heavy? Because of what God is accomplishing in us through our affliction: a far more exceeding and eternal weight of glory. The Scriptures are clear: if indeed we suffer with Him, that we may also be glorified together (Ro 8:17). Glory is tied to suffering, and God will accomplish in us a glory far heavier than any affliction we have suffered here. Affliction is not something to be endured in order to reach glory. It is the very process which creates the glory. Through travail comes birth. (Morgan) It is as if Paul says Go ahead and get out the scale. Put all your afflictions on one side of the scale, and even put your thumb down on that side. Then let me place the weight of glory on the other side of the scale, and you will see what a light affliction you really have. Yes, our affliction is light! Our affliction is light compared to what others are suffering. Our affliction is light compared to what we deserve. Our affliction is light compared to what Jesus suffered for us. Our affliction is light compared to the blessings we enjoy. Our affliction is light as we experience the sustaining power of God's grace. Our affliction is light when we see the glory that it is leading to. We really can say with Paul, "our light affliction." (2 Corinthians 4) Ray
2 Coríntios 4:17
Guzik asks "Do we appreciate the weight of glory? It is an eternal weight. Often, the problem isn't so much about what we think about our light affliction, but that we think so little of our coming weight of glory. It is everywhere visible what influence St. Paul's Hebrew had on his Greek: chabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, weight of glory. (Dodd, cited in Clarke) (2 Corinthians 4) I thank You, Lord, for trials sore, That taught me how to trust You more, For when I found no other stay, I learned to lean on You each day.- Sorrell Warren Wiersbe cautions that "We must not misunderstand this principle and think that a Christian can live any way he pleases and expect everything to turn into glory in the end. Paul was writing about trials experienced in the will of God as he was doing the work of God. God can and does turn suffering into glory, but He cannot turn sin into glory. Sin must be judged, because there is no glory in sin. (Bible Exposition Commentary) FUTURE GLORY is producing for us an eternal weight of glory far beyond all comparison - Is producing is in the present tense signifying that this is an ongoing process. In short, our earthly afflictions (albeit not afflictions as a consequence of our sin!) are always working out our heavenly glory. In other words, it is not that the glory is a compensation (in fact it could never be earned or merited), but that the future glory actually grows out of our present suffering for His Name's sake. There is an "organic" relation between present affliction ("the seed") and future glory ("the fruit") for everyone who endures to the end. Hallelujah! Producing (2716)(katergazomai from katá = intensifies meaning of verb + ergazomai = labor, work or engage in an activity involving considerable expenditure of effort) means to work out fully and thoroughly, to accomplish or achieve an end (implying thoroughness), to finish or carry something to its conclusion. To work so as to bring something to fulfillment or successful completion and implies doing something with thoroughness. It means to do that from which something results. Katergazomai always means to complete the effort and the work begun -- Paul is saying God is not going to stop halfway in producing this glory but in fact is going to go beyond our human expectations, for "He who began a good work in you will perfect it until the day of Christ Jesus." (Php 1:6-+) Katergazomai - 22x in 22v in the NAS - accomplished(1), brings about(2), carried(1), committed(1), committing(1), does(1), doing(4), done(1), effecting(1), performed(1), prepared(1), produced(2), produces(2), producing(2), work(1). Rom 1:27; 2:9; 4:15; 5:3; 7:8, 13, 15, 17f, 20; 15:18; 1Co 5:3; 2 Cor 4:17; 5:5; 7:10f; 9:11; 12:12; Ep 6:13; Phil 2:12; Jas 1:3; 1Pe 4:3. Note that affliction per does not earn future, but God allows affliction to enter our lives and through these afflictions He produces eternal glory. The more a believer suffers in this life, the greater will be his or her capacity for glory in heaven. Stated another way, the spiritual quality of the believer's earthly life will in some divinely determined way affect the quality of their heavenly life. James Meikle (1730-1799) Two things render affliction either easy or intolerable, namely, its kind, and its continuance. If it is ponderous and crushing, and continual—this makes affliction break all the bones, and wound the very spirits. But when it is light, and over in a moment, which is the case with all the afflictions that befall the children of God, I wonder why or how I can complain. But how astonishing beyond expression must it be, that this light and transitory load of affliction should work for me a far more exceeding and eternal weight of glory! Truly I have no reason to complain because of my troubles and trials, since they work more good for me than now I can conceive. And little do I think, while grappling with my afflictions and fears, that they are procuring for me in the highest heavens. God has so connected the seed-time of tears with the harvest of glory, that those who sow weeping, shall reap with everlasting joy. Would I grudge to carry a stone for a day or two, if assured that when I laid it down, I should receive a crown of gold? Why, then, repine under my afflictions? But, again, what proportion is there between—the cross and the crown; the trial and the triumph; the affliction and the comfort; the burden of grief and the exceeding weight of glory? Here our afflictions own the creature as the instrument, and sometimes have their origin in imagination; here they are light, and they are transitory; but the glory above is massive and weighty, is permanent and eternal, and is the immediate gift of God, neither by nor from the creature. Moreover, affliction works for our good, even here—For, THE GOOD OF OUR AFFLICTIONS (1.) To the saints, it bears, as it were, its own reward in its bosom, yielding to all that are rightly exercised therewith the peaceable fruits of righteousness. It deadens the pleasures of sense, and gives the soul a relish for spiritual things; yes, it divorces the soul from the creature, and draws it near to God. (2.) There is no proportion between all that can befall the saints in this state, and that joy wherewith they shall be comforted in eternal glory. In no person, do all afflictions meet at one and the same time. Job's case came nearest it—but at all times he had the exercise of his reason, and the testimony of a good conscience, with an invincible faith in God, which made him conquer, even while he seemed to fall. The afflictions, then, of saints, are verily light; but their future glory is a weight filling every power, replenishing every faculty, overflowing the whole soul, and satisfying every desire. Now, in all the sons of God, the heirs of glory, every heavenly gift, every blessing of love, every degree of felicity, every beam of glory—centers, meets, and rests forever. Therefore, there is no proportion between their sufferings and their consolation. (3.) Affliction is of no continuance; the apostle elegantly expresses it by a moment, which of all times is the shortest. And indeed though the affliction were severe and very ponderous, yet this lightens it much—that it is over and gone in a moment, no sooner felt than fled, to return no more. But the exceeding weight of glory, to pitch up their felicity to the highest degree, is also eternal. But some may think, How can affliction be thought either light, or but for a moment, since, for their part, it is all they can do to survive under the pressure and weight of their many adversities? And as to their being over in a moment, they rather think with Heman, "that they are afflicted, and ready to die from their youth up;" or, with Asaph, that they are "plagued all the day long, and chastened every morning." Yes, though the outward man be crushed, and seems to perish, yet it is to our advantage, for thereby the inward man is renewed day by day, and grows up in strength unto eternal glory. And this mitigation arises from the divine sympathy of him, who in all their afflictions is afflicted. Moreover, how often does the joy which God pours into the soul, in the time of affliction, overbalance and outweigh all the sorrow that arises from them. And, as to the second complaint—of continuance. As a moment bears no proportion to one's life; so our whole life bears no proportion to the eternity of glory which shall take place, when the hour-glass of time has not a sand left. A moment stays not, and when gone cannot be remembered; for even millions of moments put together make but a duration, which, when past—is only like a tale that is told. Now, life consists of so many moments, therefore a moment bears some proportion to our life, though very small; but eternity is not composed of moments, life-times or ages—therefore the whole life bears no proportion to eternity. That which endures but for a while may be divided into the smallest parts—but what continues forever cannot be broken down into numbers. Now, is it much to pass through the shallow stream of affliction, that can rise but to the ankles, in order to plunge into the pleasures of God's right hand, which are a great river, even waters to swim in? Can any child of heaven quarrel with the kindness of God, who makes light and momentary affliction work for them a far more exceeding and eternal weight of glory? Take courage, then, my soul, and be strong! Look into God's dealing with you, for his ways can stand the strictest search, as through them all, even in the afflicting hand, Fatherly-kindness and eternal love shine forth. Now I see what I never saw before, that afflictions sanctified are indulgences; and trials the special gifts of Heaven (cp Acts 5:41). And I do not wonder that all the saints are, I say not punished—but privileged with them, of one kind or another; since they here keep sin low, and for them accumulate eternal weights of glory in the eternal world. My not looking into the ways of divine wisdom, and to the extent of the promises, has made me have very odd thoughts of afflictions; and, concluding them to be the signs of divine displeasure, I have been ready to question my saving interest in God, and was bewildered how to understand the word of truth. But now I see, that though sometimes he sends afflictions to chastise his saints for sin, and curb their carnal affections, (and how kind is it thereby to punish sin, and prepare them far glory, and glory for them!) yet, that at other times he sends them to improve the soul, and exercise every grace in his saints. We also rejoice in our afflictions, because we know that affliction produces endurance, endurance produces proven character, and proven character produces hope. (Romans 5:3, 4) Why, then, do not I, like the great apostle of old, rejoice in afflictions, which, where grace is in exercise, sets all the wheels of the soul in motion—affliction producing endurance, endurance producing proven character, and proven character producing hope; and hope, being no way ashamed to confess her confidence in him who has shed his love abroad in the heart by the Holy Spirit, gives a heavenly boldness. Should I then be disconsolate, because some fogs dwell on the eyelids of everlasting morn, which, when the sun arises, shall never more be seen? Should any shades in this early twilight give sorrow, which are to be swallowed up in the brightness of eternal glory? A little patience—and I am past every one of my troubles—and, possessed of all the transports of perpetual glory! Even from the vastness of my affliction and sorrow here, solid joy may rise; for if affliction sometimes almost crushes me, and I am sometimes likely to fall under it—ought I not to consider, that this eternal weight of glory shall far, very far, exceed the present burden? Now, if my afflictions are so much—how much more, infinitely much more, will my glory be! Yes, it shall be such, that were I not replenished with immortality, and upheld by the Most High, I would fall under the insupportable emanations of divine glory! But I shall be all power in that happy state, where, to my sweet experience, I shall learn—that my light afflictions, which were but for a moment, wrought for me a far more exceeding and eternal weight of glory! (Solitude Sweetened - The glorious fruits of sanctified affliction) Eternal (166) (aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26+ - God's attribute). Aionios (eternal) is the exact antithesis of proskairos (temporal). See additional discussion of aionios in study of eternal punishment, specifically the importance of an accurate understanding of aionios as a refutation of the false teaching of universalism (everyone will be saved). Thayer modified and summarized… (1) without beginning or end, that which always has been and always will be: Ro 16:26, He 9:14. In the Septuagint (LXX) aionios is used for everlasting (Hebrew = olam) referring to God (Study His wonderful Name El Olam: Everlasting God) - Ge 21:33, Is 26:4, Is 40:28, to His Covenant - Ge 9:16, Ge 17:7, 13, 19, Lv 24:8, Nu 18:19 2Sa 23:5, 1Ch 16:17, Ps 105:10, Is 24:5, Is 55:3, Is 61:8, Jer 32:40, Jer 50:5, Ezek 16:60, Ezek 37:26 (See related study - New Covenant in the Old Testament) (2) Without beginning: Ro 16:25, 2Ti 1:9, Titus 1:2, Rev 14:6 = a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity) (3) Without end, never to cease, everlasting: Eternal describes a number of entities in the NT -- kingdom = 2Pe 1:11, glory = 2Co 4:17 2Ti 2:10, 1Pe 5:10; inheritance = He 9:15; redemption = He 9:12; comfort = 2Th 2:16; dwelling places = Lk 16:9, 2Co 5:1; salvation = He 5:9; punishment = Mt 25:46; destruction = 2Th 1:9; judgment = He 6:2; sin = Mk 3:29; . For eternal life see 41 uses below). Mounce on aionios - This adjective typically functions in three settings: the eternity of God and the divine realm; the blessings of salvation; and everlasting conditions that have neither beginning nor end. Gilbrant has a lengthy discussion of aionos - Put very plainly aiōnios is an adjective meaning “eternal, perpetual.” Among classical writers this especially refers to “endless time,” a period of time lasting “for an age” (Liddell-Scott). Together with aiōn (163) the term acquired philosophical overtones, especially beginning in the writings of Plato who developed the term along lines of “super-time, an idea of time in itself” (Guhrt, “Time,” Colin Brown, 3:827). Later, individuals and groups adopted this concept; this opened the door for even further speculations about time (ibid.). (See article on aiōn.) Despite the rather singular meaning of aiōnios in both Biblical and nonbiblical sources, a fundamental difference exists between the classical/philosophical Greek concept of “eternity” and the Hebraic/Biblical attitude. Whereas the Biblical concept of eternity is an eternity filled with time, “endless time,” the philosophical, Greek notion knows only a “timeless eternity.” In eternity there is no such thing as time— no such thing as past, present, or future, only an eternal now. According to such thinkers as Plato everything in the created order belonged to the realm of time, while eternity was the exclusive territory of deity. Septuagint Usage - Like its relative aiōn, aiōnios is common in the Septuagint (ca. 160 times), and like aiōn, it is regularly the replacement for the Hebrew ‛ôlām (See the wonderful Name = El Olam: Everlasting God), “long time, duration, for all time” (in various forms). Often it describes a “lasting ordinance” (nomimon ainōion) given for all generations (e.g., Exodus 30:21; Leviticus 7:36; 10:9; cf. 16:29,31,34; Numbers 10:8; 15:15). Aiōnios frequently describes the “eternal, lasting” covenant God makes with individuals (e.g., Noah, Genesis 9:16; Abraham, Genesis 17:7,8,13,19; David, 2 Samuel 23:5; 1 Chronicles 16:17). This is the eternal covenant in which the faithful place their hope and which God promised to fulfill (Ezekiel 16:60; Jeremiah 50:5; Isaiah 55:3; 61:8). The fulfillment of the covenant is the eternal salvation of God (Isaiah 45:17). From a theological point of view, God himself is “eternal” (Genesis 21:33; cf. Job 34:17, a Septuagint text which varies from the Hebrew and describes God as “the eternal righteous one”). Isaiah records a song to be sung in the land of Judah: “Trust ye in the LORD for ever; for in the Lord Jehovah is everlasting strength” (26:4). The Septuagint reads “the great eternal God” (cf. Isaiah 40:28; Susanna 42). His rule and dominion are also eternal (Daniel 7:14,27). In an inspiring praise to God the prayer of Nehemiah is recalled in 2 Maccabees: “O Lord, Lord God, Creator of all things . . . who alone is righteous, almighty and eternal . . . ” (1:24f.). Thus being “eternal” is the character of God; it is demonstrated in His faithfulness over the ages to keep His promises and covenants. Eternal life— union with the Eternal God—awaits the faithful (4 Maccabees 15:3; cf. 3 Maccabees 7:16). It appears from the evidence of the Septuagint that the translators avoided using aiōnios in the philosophical sense, even in the more Hellenistic writings. New Testament Usage - Much the same can be said for the writers of the New Testament; they knew of no “timeless eternity,” only of time without end. A fundamental tenet of the Biblical faith is that God—deity—does indeed enter human history. God, therefore, is not in some “timeless” otherworld; rather, He is present and is making himself known in the daily life of His creation. Divine revelation and salvation history take place in time, and almost every basic doctrine of the Bible is decided from this: revelation, salvation, redemption, Law, gospel. According to the Bible, history moves toward a goal: the realization of the kingdom of God in time and space. God is the God of time and space; but He is not bound by it. Therefore it is especially important to avoid imposing a Platonic view of eternity and time upon the Biblical writers. To repeat: Eternity is “endless time” not “timelessness.” The New Testament uses the term aiōnios about 70 times. In 64 of these instances the word describes God or divine facts concerning His work of salvation and everlasting life (Romans 16:26; 2 Corinthians 4:18; 5:1, cf. 1 Timothy 6:16; 2 Timothy 2:10; Hebrews 9:12,14,15; 13:8,20; 1 Peter 1:25; 2 Peter 1:11; Revelation 14:6). There is little doubt that the word “eternal” in each of these instances is used in its absolute sense and connotes “endlessness.” Furthermore, in 2 Corinthians 4:18 the term aiōnios is used over against proskairos (4199) (“temporal,” “that which lasts for only a period”; cf. Philemon 15). Especially noteworthy is that aiōnios refers to the eternal condition of both the just and the unjust. It speaks of the believers who will not perish, but have everlasting life (John 3:16). But, on not less than seven occasions it denotes the eternal fate and condition of the unjust: eternal damnation and torment (Matthew 18:8; 25:41,46; Mark 3:29; 2 Thessalonians 1:9; Hebrews 6:2; Jude 7). In one of these instances aiōnios speaks of the everlasting punishment of the unjust and the eternal life of the just (Matthew 25:46). It is impossible to interpret aiōnios as the external existence and glory of the believers, while interpreting the punishment of the ungodly in temporal terms. The thought that aiōnios should have such an essential difference within the same verse is so unreasonable that it should not have to be disproved. Evidently the word “eternal” in these 7 places carries the same absolute meaning of “endlessness” as in the other 64 places. To separate these meanings from each other in order to eliminate or weaken the teachings of Scripture concerning the eternal punishments of hell violates the truth. As demonstrated above aiōnios frequently occurs in conjunction with central words and ideas of the gospel. Of particular importance is the construction “eternal life.” One can say the zōē aiōnios, “eternal life,” also acquires a qualitative sense in addition to its quantitative implications. This not only concerns the extended life (its duration) but also its quality and make-up. Eternal life transcends the old existence, which the Bible depicts as “spiritual death” (Ephesians 2:1,5). Eternal life is communion with God, the fountain of life: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). Only when one obtains a share in the life of God himself can an eternal existence be of any joy. There is not life outside of God. What the Scripture terms “the second death” (Revelation 20:14) is precisely an eternal existence without eternal life. The pain which will be combined with such an existence is characterized in the most drastic terms. One of the strongest presentations is the picture of the rich man’s cry for a drop of water to satisfy the burning thirst of his tongue (Luke 16:24). As a contrast to this one finds the promise: “To him who is thirsty I will give to drink without cost from the spring of the water of life” (Revelation 21:6, cf. 22:17). (Complete Biblical Library - Incredible Resource) Aionios is used most often with life - See eternal life in Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; John 3:15, 16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2, ; Acts 13:46, 48; Ro 2:7; 5:21; 6:22, 23; Gal 6:8; 1Ti 1:16; 6:12; Titus 1:2; 3:7; 1Jn 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21 Aionios - 71x in 69v - Mt 18:8; 19:16, 29; 25:41, 46; Mark 3:29; 10:17, 30; 16:8; Lk 10:25; 16:9; 18:18, 30; Jn 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; Acts 13:46, 48; Ro 2:7; 5:21; 6:22f; 16:25f; 2 Cor 4:17f; 5:1; Gal 6:8; 2 Thess 1:9; 2:16; 1 Tim 1:16; 6:12, 16; 2Ti 1:9; 2:10; Titus 1:2; 3:7; Philemon 1:15; He 5:9; 6:2; 9:12, 14f; 13:20; 1 Pet 5:10; 2Pe 1:11; 1Jn 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:7, 21; Rev 14:6 One definition of eternal is without beginning or end of existence, but in the present passage this glory has a beginning. Once worked out, this glory will be everlasting and endless. All that which pleases is but for a moment All that which troubles us is but for a moment That only is important which is eternal Unlike the sign, the limits to the weight of glory to be ours throughout eternity is so great that it is immeasurable! This great truth should strengthen you for the good fight of faith so that "When all kinds of trials and temptations crowd into your lives (you)… don't resent them as intruders, but welcome them as friends!" (Phillips Translation - Jas 1:2)! Thomas Watson - The weight adds to the worth. The weightier a crown of gold is, the more it is worth. Weight (922) (baros English - barometer from baros + metron) literally refers to a weight (a heavy weight), burden, trouble, load. In Classic Greek baros refers to a weight or heaviness and then a burden. In the NT baros is used only figuratively meaning something pressing on one physically or emotionally either in a bad or good sense. The burden of a thing (hardship, daily toil - Mt 20:12) or that which a person bears (Gal 6:2 - oppressive suffering), imposition of religious requirement (Acts 15:28+, difficult duty in Rev 2:24+), weight as equivalent to authority (wield authority, insist on one's own importance - 1Th 2:7 and secular Greek writings). Baros was used in some Greek secular writings in a metaphorical sense to describe grief or misery. Paul's use in 2Co 4:17 is metaphorical where it pictures a believer's future glory, which is a "weight" every believer should desire and by grace seek after. Gilbrant - Classical Greek - Baros functions in various capacities, but as a general rule it depicts something that is “heavy,” something with “weight,” such as a “burden.” It may be used either literally, as in the case of a “heavy burden” that is carried, or it may function figuratively, such as a psychological “burden” or “pressure.” Thus figuratively it may suggest affliction, struggle, oppression, or the like. (Complete Biblical Library Greek-English Dictionary) TDNT… Originally “weight,” then figuratively “suffering,” “power.” A. In the Greek and Hellenistic World. 1. From physical weight the meaning is first extended to “tone” or “stress” in speech. 2. The next development is to “thrust,” with a nuance of force or violence. 3. A rather different use is for “fullness,” “plenitude,” “maturity.” 4. The next meaning is “oppressive suffering,” e.g., illness, depression, and burdensome taxation. 5. Finally we have a common use for “weight” in the sense of “dignity or power,” e.g., personal appearance or influence, the power of a state, or the power of arms. Baros - 6x in 6v in NAS - asserted… authority(1), burden(3), burdens(1), weight(1). Matthew 20:12 saying, 'These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.' Acts 15:28+ "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: 2 Corinthians 4:17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, Galatians 6:2 Bear one another's burdens, and thereby fulfill the law of Christ. 1 Thessalonians 2:6 nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. The phrase en barei einai found here in 1Th 2:6 literally reads "be in weight" and figuratively may mean something like make one's weight felt, insist on one's importance, claim high status, influence that someone enjoys or claims, claim of importance or making demands (all are in the context of apostle). The Greek metaphor of weight is well brought out in Spanish Common Language Translation "We could have made you feel the weight of our authority." Revelation 2:24 'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them-- I place no other burden on you. Jesus alludes to the reward awaiting the suffer saint calling on him to… Rejoice, and be glad, (literally means to "jump for joy"!) for your reward in heaven is great, for so they persecuted the prophets who were before you. (Mt 5:12-+) Comment: Both rejoice and be glad (agalliao) are commands to carry out these attitudes and actions at all times (present imperative), especially when you are being persecuted for the sake of God's righteousness (not self-righteousness) and the Name of your Lord and King Jesus Christ. The joy commanded here, as elsewhere in Scripture (esp. Jas 1:2-+) is not an emotion but a supernaturally enabled attitude, one component of the fruit of the Spirit ( Gal 5:22-+, Gal 5:23-+). The practical point is that if we don't rejoice when we suffer for our King's sake, it amounts to disobedience and is a reflection of our failure to really believe His promises, including the promise of 2Cor 4:17 of surpassing eternal glory. The world can take away every possession we own but it cannot disown us from Jesus and the joy He gives. And the worst the world can do to us is only temporary, while the glory we enjoy is eternal. Illustration - Over the triple doorways of the Cathedral of Milan there are three inscriptions spanning the splendid arches. Over one is carved a beautiful wreath of roses, and underneath is the legend, “All that which pleases is but for a moment.” Over the other is sculptured a cross, and there are the words, “All that which troubles us is but for a moment.” But underneath the great central entrance to the main aisle is the inscription, “That only is important which is eternal.” If we realize these three truths, we will not let trifles trouble us, nor be interested so much in the passing pageants of the hour. We would live, as we do not now, for the permanent and eternal (2Corinthians 4:17-18). The Greatest Blessing - If we could ask the apostle Paul what he saw as life’s greatest blessing, I suspect he would answer something like this: “Personal salvation with its provision of the present and the future.” For him, nothing else really mattered. He constantly looked beyond his trials and adversities, sensing the presence of Jesus Christ and rejoicing in the prospect of happiness in heaven with Him. Romanian pastor Richard Wurmbrand spent 14 years in prison for preaching the gospel. Although his captors smashed four of his vertebrae and either cut or burned 18 holes in his body, they could not defeat him. He testified, “Alone in my cell, cold, hungry, and in rags, I danced for joy every night.” During this time he turned to a fellow prisoner, a man he had led to the Lord before they were arrested, and asked, “Have you any resentment against me that I brought you to Christ?” His response: “I have no words to express my thankfulness that you brought me to the wonderful Savior. I would never have it another way.” These two men exemplify the supernatural joy that can be experienced by believers who live on the edge of death as the result of being severely persecuted. Salvation, which brings strength for today and hope for tomorrow, lasts forever. Therefore, we don’t have to be defeated by troublesome circumstances. When we know we are saved, we have the assurance that God is at work in our lives, preparing us for the eternal realities of the better world. Yes, salvation is life’s greatest blessing. - H. V. Lugt Interest in Advance - The Holy Spirit, who indwells every believer, gives us a foretaste of the coming glory of heaven. He is therefore called the “earnest” or pledge of the inheritance we shall receive by God’s grace in eternity (Eph. 1:13, 14). In biblical times, the word “earnest” was a trade term for the initial payment on a debt. It was made as a promise that full payment would be forthcoming. In principle, then, when an earnest was given, the final installment was guaranteed. Likewise, the joy we experience now through God’s Spirit is just a kind of first installment of the rich blessings that His children will receive in eternity. A wealthy man called his faithful assistant into his office one day and said, “I’ve put your name in my will, and someday you’ll receive $10,000. Since it may be a while before you get that legacy, I want to make you happy now by paying you the interest on that amount each year. Here is a check for $600 as a starter.” The surprised clerk was doubly grateful. The prospect of the inheritance was certainly good news, but the money he received in advance gave him complete assurance that someday the entire $10,000 would be his. As God’s children, let’s rejoice in the riches we now have in Christ through the Holy Spirit. He is our guarantee of the “exceeding and eternal weight of glory” that our Heavenly Father will one day give to the heirs of salvation (2Cor 4:17). Our present blessings are but a token of the greater inheritance we will eventually receive. Afflictions Glory If we place our present "afflictions" on the scale and our promised future "glory" on the other side of the scale, the scales will be tipped heavily in favor of our eternal glory. Try to remember this picture the next time you experience afflictions. It is also worth noting that in Hebrew the word for “glory” is kabod from root kabad = to be heavy or weighty and thus conveying the central meaning of weight in most OT occurrences. It is very possible Paul had this Hebrew thought in mind as he wrote of afflictions as light and glory as heavy. Adam
2 Coríntios 4:18
Guzik - Paul was saying this especially about his own life and ministry. In the world's eyes, Paul's life was an incredible failure. At the height of a career that would reach much higher, he left it all for a life of hardship, suffering and persecution, with eventual martyrdom. But Paul recognized that the world only sees the outward, not the unseen eternal things. When we look at the things which are seen, all we see is our light affliction, and it doesn't look very light then! But when we look at the things which are not seen, then we see and appreciate the eternal weight of glory. Paul isn't saying that all afflictions automatically produce glory. It is possible to allow suffering to destroy us, and to let affliction make us bitter, miserable, and self-focused. But if we will look to the things which are not seen, then our affliction will work in us an eternal weight of glory. (2 Corinthians 4) James Lias (Cambridge Bible Commentary) - The Christian habitually views all that comes before him from the standpoint of the invisible world, which is revealed to him by the Spirit from within. See 1Co 2:9, 10, 13; 1Jn 4:5, 6. Also He 11:1. (Seen… temporal) Rather, temporary, i. e. they last, and are intended to last, but a season. (Not seen… eternal) Here was the secret of the Apostle's confidence. The invisible truths of which he was persuaded, which lay at the root of the Resurrection of Christ, and therefore of the moral strength he felt within him and was enabled to impart to others, rested upon no uncertain basis, but upon the unchangeable Will of the Eternal God. See notes on 2Co 1:19, 10. (The Second Epistle to the Corinthians) The things of this world, have their day and cease to be; the things that are unseen, the things of heaven, last forever. A T