2 Corinthians 4:16 Kommentar

In this chapter we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy in declared (Co2 4:1), their sincerity is vouched (Co2 4:2), an objection is obviated (Co2 4:3, Co2 4:4), and their integrity proved (Co2 4:5-7). II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (Co2 4:8-12), and what it was that kept them from sinking and fainting under them (Co2 4:13 to the end).

INTRODUCTION TO 2 CORINTHIANS 4 In this chapter, the apostle declares the constancy, sincerity, and integrity of him, and his fellow ministers, in preaching the Gospel; asserts the clearness and perspicuity of it; removes the charge of pride and arrogance from them; takes notice of the afflictions he and others endured, for the sake of the Gospel; what supports they had under them, and what comforts they enjoyed: in Co2 4:1 he observes, that seeing they were employed in such a ministry, as before described in the preceding chapter, though they met with troubles in it, they did not sink under them; the reason of which was, partly the excellency of the ministry, and partly the grace and mercy of God; and they were no less sincere than they were diligent; and were the reverse of the false teachers, who used dishonest methods, craftiness and deceit; these they disclaimed, and delivered out naked truth, with all simplicity and evidence, and as in the sight of God, in confirmation of which they could appeal to the consciences of all that heard them, Co2 4:2 and whereas the apostle had affirmed the plainness and clearness of the Gospel ministry, both in the preceding chapter, and in the foregoing verse, he foresaw that an objection would be raised against it, which he anticipates, Co2 4:3 showing, that though the Gospel was not spiritually discerned and savingly understood by some persons, yet this was not to be charged upon the Gospel, as if it was attended with darkness and obscurity; but it was owing to the unbelief of men, and the power of Satan over them, in blinding their minds; otherwise the Gospel in itself was light and glorious, in which Christ, the image of God, in a most resplendent manner appears; and those on whom Satan thus wrought were such as did not belong to God's elect, but were of the number of them that perish: moreover the integrity of the apostle and other ministers appeared in their preaching Christ, and not themselves; and in serving the churches in that way, for the sake of Christ; so that they were far from being chargeable with pride, vanity, and arrogance, Co2 4:5 and they readily acknowledged, that all the Gospel light they had was from that God, who spoke light out of darkness in the first creation, whereby they were qualified to communicate light to others, in the name of Christ, Co2 4:6 and though they had a treasure committed to their trust, and which they had within them, yet they freely owned they were but earthen vessels; and the reason why such treasure was put there was, that the power seen in the conversion of sinners by their ministry might appear to be not of themselves, but of the Lord, Co2 4:7 and then the apostle proceeds to give an account of the afflictions endured by them, and of the divine supports they had, by which they were preserved from being overwhelmed with them, Co2 4:8 one end of which afflictions, and which are signified by bearing the dying of Jesus in their bodies, and by being exposed to death for his sake, was, that his life might be manifest in them, or his power in the upholding of them, Co2 4:10 and herein lay the difference between them and the Corinthians; the one were in deaths oft, and in very great distresses, and the other in prosperous circumstances, Co2 4:12 but however, they had much consolation amidst their sorrows and troubles, and which they had partly through the Spirit of faith, and in a way of believing; and who after the example of David, and having the same Spirit as he had, believed and spake, Co2 4:13 and partly through the hope of the resurrection of the dead, to which they were encouraged by the resurrection of Christ, Co2 4:14 as also by considering what valuable ends were answered by their bearing afflictions for the sake of Christ, and preaching the Gospel, namely the good of the churches of Christ, and the glory of God, Co2 4:15 and besides, they had an experience of the daily renovation of the inward man, or of the carrying on of the work of grace upon their souls; and of an increase of grace, right, and joy in them; and this kept them from fainting, though their outward circumstances and outward man were but in a poor condition, Co2 4:16 but more especially what raised their spirits, and kept them from sinking under their afflictions, was the view they had of eternal glory and happiness, to which they had respect; and the comparison they were led to make between their present afflictions, and glory, which their afflictions were working for as, that their afflictions were light, glory heavy; their afflictions were but for a moment, their weight of glory was for ever; their afflictions were seen and temporal, their glory unseen and eternal; or the things of this world, which they often needed, and yet did not regard, were visible and temporary things; but the things of another world they had their eye upon were invisible, only visible to faith, and would endure for ever.

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

Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh.

He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint.

He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint." Now, when he adds of "the inward man" also, that it "is renewed day by day," he demonstrates both issues here-the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises.

For although it is called "a vessel" by the apostle, such as he enjoins to be treated "with honour," it is yet designated by the same apostle as "the outward man," -that clay, of course, which at the first was inscribed with the title of a man, not of a cup or a sword, or any paltry vessel.

Well, then, heresies finding that the apostle had mentioned two "men"-"the inner man," that is, the soul, and "the outward man," that is, the flesh-awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: "Though our outward man decayeth, yet the inward man is renewed day by day." Now, neither the soul by itself alone is "man" (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul "man ": for after the exile of the soul from it, it has the title of corpse.

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

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

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

In times of persecution the soul advances. Every day it adds something more to its experience of faith. Even the damage done to the body becomes conducive to immortality through the merit of the soul.

Syncletica also said, ‘If you are troubled by illness, do not be miserable, even if you are so ill that you cannot stand to pray or use your voice to say psalms. We need these tribulations to destroy the desires of our body; they serve the same purpose as fasting and austerity. If your senses are dulled by illness, you do not need to fast. In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. A great deal is gained spiritually by bearing illness quietly and giving thanks to God. If we go blind, let us not be upset. We have lost one means to excellence, yet we can contemplate the glory of God with the inward eyes of the soul. If we go deaf let us remember that we shall no longer hear a lot of silly talk. If suffering has weakened the strength of your hands, you still have inner strength against the enemy’s attacks. If the whole body is afflicted by disease, your spiritual health is still increasing.’

Since, he says, we know the power of God and that God will now deliver us from dangers, and afterwards will raise us up glorified, we do not lose heart and do not despair amid sufferings. Further — the "outer man," that is, the body, wastes away. In what way? When it endures beatings and persecutions. But the "inner" man, that is, the spirit and soul, is renewed. In what way? By having good hope and boldness, as one who endures and rejoices for the sake of God.

Having mentioned the patience which the Apostle showed in tribulations and manifested the reward they expected, he then treats of the cause of patience and the mode or reason for patience. In regard to this he does three things. First, he hints at the patience of the saints; secondly, the cause of patience (v. 16b); thirdly, the reward of patience (v. 17). In regard to the first he intends to show that the patience of the saints is unconquerable. Hence, he says, so, i.e., because we know that he who raised Jesus from the dead will raise us and place us with you; therefore we do not lose heart, namely, in our tribulations, i.e., we are reduced to the state in which we cannot bear and endure more for Christ. For to lose heart is the same as not being able to bear: "I was wearied, not being able to bear it" (Jer. 20:9). But the reason why we do not fail is that although we fail as to the outward man, we are always renewed as to the inward man. Hence, he says, though our outer nature is wasting away, our inner nature is being renewed every day. Here it should be noted that by occasion of these words a certain heretic, Tertullian by name, said that the rational soul, which is in the body of a man, has a bodily shape and bodily members, just as the body has; and this is called the inward man. This, of course, is false. Hence, to understand the passage, it must be known that even according to the Philosopher in Ethics 9.9, and according to the way we speak, each thing is said to be that which is most important in it. For example, the most important thing in the city is the power and the council, so that whatever the power and council do, the city is said to do. Now something can be judged the most important thing in man either in truth or according to appearance. In truth the most important thing in man is the mind. Hence, according to the judgment of spiritual men, the mind is called the inward man. But according to appearance, the most important thing is the outward body with its senses. Hence, according to the judgment of those who consider only bodily and sense-perceptible things and savor earthly things, and whose god is the belly, the body with the sense is called the outward man. Therefore, it is according to this manner that the Apostle is speaking here when he says, though our outer nature, i.e., the body with its sentient nature, is wasting away, in tribulations, fasts, abstinences and watchings: "Our old self was crucified with him" (Rom. 6:6); "Rottenness enters into my bones" (Hab. 3:16), yes this man, who is inner, namely, the mind or reason strengthened with the shield of faith, is being renewed. This should be understood in the following way: oldness is the road to corruption: "And what is becoming obsolete and growing old is ready to vanish away" (Heb. 8:13). But human nature was established in wholeness, and if it had continued in that wholeness, it would have always been new. But through sin it began to be corrupted. As a result, whatever followed, such as ignorance, difficulty in doing good, inclination to evil, punishment, and so on, all pertain to oldness. Therefore, when such a human nature gets rid of the results of sin, it is said to be renewed. Such riddance begins in the saints here, but is perfectly completed in heaven. For here the oldness of sin is put off; for the spirit removes the oldness of sin and is subjected to the newness of justice. Here the intellect removes errors and assumes the newness of truth. It is according to this that the inner man, namely, the soul, is renewed: "Be renewed in the spirit of your minds" (Eph. 4:23). But in heaven, even the oldness of punishment is removed. Hence, there will be a complete renewal there: "Your youth is renewed like the eagle's" (Ps. 103:5). But because the saints advance daily in purity of conscience and knowledge of divine things, he says, every day: "Ascending in his heart" (Ps. 84:7, Vulgate). Consequently, patience is unconquerable, because it is renewed from day to day.

St. Paul shows the integrity with which he had preached the Gospel of Christ, Co2 4:1, Co2 4:2. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, Co2 4:3, Co2 4:4. How he preached, and how he was qualified for the work, Co2 4:5-7. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, Co2 4:8-15. And the prospect he had of eternal blessedness, Co2 4:16-18.

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

HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18) Therefore--Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (Co2 3:17-18). seeing we have this ministry--"The ministration of the Spirit" (Co2 3:8-9): the ministry of such a spiritual, liberty-giving Gospel: resuming Co2 3:6, Co2 3:8. received mercy--from God, in having had this ministry conferred on us (Co2 3:5). The sense of "mercy" received from God, makes men active for God (Ti1 1:11-13). we faint not--in boldness of speech and action, and patience in suffering (Co2 4:2, Co2 4:8-16, &c.).

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