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16. For which cause we faint not ⁴⁹¹⁴⁹¹     “For which cause we faint not. (οὐκ ἐκκακοῦμεν) Here we have the same various reading,” (as in verse 1,) “οὐκ ἐγκακοῦμεν — 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.” — Dr. A. Clarke. — Ed. He now, as having carried his point, rises to a higher confidence than before. “There is no cause,” says he, “why we should lose heart, or sink down under the burden of the cross, the issue of which is not merely so desirable to myself, but is also salutary to others.” Thus he exhorts the Corinthians to fortitude by his own example, should they happen at any time to be similarly afflicted. Farther, he beats down that insolence, in which they in no ordinary degree erred, inasmuch as under the influence of ambition, they held a man in higher estimation, the farther he was from the cross of Christ.

Though our outward man. The outward man, some improperly and ignorantly confound with the old man, for widely different from this is the old man, of which we have spoken in Romans 4:6. Chrysostom, too, and others restrict it entirely to the body; but it is a mistake, for the Apostle intended to comprehend, under this term, everything that relates to the present life. As he here sets before us two men, so you must place before your view two kinds of life — the earthly and the heavenly. The outward man is the maintenance of the earthly life, which consists not merely in the flower of one’s age, (1 Corinthians 7:36,) and in good health, but also in riches, honors, friendships, and other resources. ⁴⁹²⁴⁹²     “Autres aides et commoditez;” — “Other helps and conveniences.” Hence, according as we suffer a diminution or loss of these blessings, which are requisite for keeping up the condition of the present life, is our outward man in that proportion corrupted. For as we are too much taken up with the present life, so long as everything goes on to our mind, the Lord, on that account, by taking away from us, by little and little, the things that we are engrossed with, calls us back to meditate on a better life. Thus, therefore, it is necessary, that the condition of the present life should decay, ⁴⁹³⁴⁹³     “De iour en iour;” — “From day to day.” in order that the inward man may be in a flourishing state; because, in proportion as the earthly life declines, does the heavenly life advance, at least in believers. For in the reprobate, too, the outward man decays, ⁴⁹⁴⁴⁹⁴     “Il est vray que l’homme exterieur tend ... decadence aussi bien es reprouuez et infideles;” — “It is true that the outward man tends to decay quite as much in reprobates and unbelievers.” but without anything to compensate for it. In the sons of God, on the other hand, a decay of this nature is the beginning, and, as it were, the cause of production. He says that this takes place daily, because God continually stirs us up to such meditation. Would that this were deeply seated in our minds, that we might uninterruptedly make progress amidst the decay of the outward man!

17. Momentary lightness. As our flesh always shrinks back from its own destruction, whatever reward may be presented to our view, and as we are influenced much more by present feeling than by the hope of heavenly blessings, Paul on that account admonishes us, that the afflictions and vexations of the pious have little or nothing of bitterness, if compared with the boundless blessings of everlasting glory. He had said, that the decay of the outward man ought to occasion us no grief, inasmuch as the renovation of the inward man springs out of it. As, however, the decay is visible, and the renovation is invisible, Paul, with the view of shaking us off from a carnal attachment to the present life, draws a comparison between present miseries and future felicity. Now this comparison is of itself abundantly sufficient for imbuing the minds of the pious with patience and moderation, that they may not give way, borne down by the burden of the cross. For whence comes it, that patience is so difficult a matter but from this, — that we are confounded on having experience of evils for a brief period, ⁴⁹⁵⁴⁹⁵     “En ce sentiment des maux qui passent tontesfois auec le temps;” — “In this feeling of evils, which nevertheless pass away with the occasion.” and do not raise our thoughts higher? Paul, therefore, prescribes the best antidote against your sinking down under the pressure of afflictions, when he places in opposition to them that future blessedness which is laid up for thee in heaven. (Colossians 1:5.) For this comparison makes that light which previously seemed heavy, and makes that brief and momentary which seemed of boundless duration.

There is some degree of obscurity in Paul’s words, for as he says, With hyperbole unto hyperbole, ⁴⁹⁶⁴⁹⁶     “A outrance par outrance;” — “From extreme to extreme.” “It is not merely eminent, but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole — one hyperbole heaped on another; and the expression means, that it is exceeding exceedingly glorious; glorious in the highest possible degree. The expression is the Hebrew form of denoting the highest superlative, and it means, that all hyperboles fail of expressing that external glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude.” — Barnes. Chrysostom explains the words καθ ᾿ ὑπερβολὴν εἰς ὑπερβολὴν to be equivalent to μέγεθος ὑπερβολικῶς ὑπερβολικόν — a greatness exceedingly exceeding. “The repetition having an intensitive force, (like the Hebrew מאד מאד) it may be rendered infinitely exceeding.” — Bloomfield. — Ed. so the Old Interpreter, and Erasmus ⁴⁹⁷⁴⁹⁷     The words of the Vulgate are, “Supra modum in sublimitate;” — “Above measure in elevation.” The rendering of Erasmus is, “Mire supra modum;” — “Wonderfully above measure.” — Ed. have thought that in both terms the magnitude of the heavenly glory, that awaits believers is extolled; or, at least, they have connected them with the verb worketh out. To this I have no objection, but as the distinction that I have made is also not unsuitable, I leave it to my readers to make their choice.

Worketh out an eternal weight Paul does not mean, that this is the invariable effect of afflictions; for the great majority are most miserably weighed down here with evils of every kind, and yet that very circumstance is an occasion of their heavier destruction, rather than a help to their salvation. As, however, he is speaking of believers, we must restrict exclusively to them what is here stated; for this is a blessing from God that is peculiar to them — that they are prepared for a blessed resurrection by the common miseries of mankind.

As to the circumstance, however, that Papists abuse this passage, to prove that afflictions are the causes of our salvation, it is exceedingly silly; ⁴⁹⁸⁴⁹⁸     “C’est vn argument trop debile;” — “It is an exceedingly weak argument.” unless, perhaps, you choose to take causes in the sense of means, (as they commonly speak.) We, at least, cheerfully acknowledge, that

we must through many tribulations ⁴⁹⁹⁴⁹⁹     “Per multas tribulationes;” — “Par beaucoup de tribulations;” — “By many tribulations.” This is the literal rendering of the original words made use of, διὰ πολλῶν θλίψεων. Wiclif (1380) renders as follows, “bi many tribulaciouns.” Rheims (1582) “by many tribulations.” — Ed.
enter into the kingdom of heaven, (Acts 14:22,)

and as to this there is no controversy. While, however, our doctrine is, that the momentary lightness of afflictions worketh out in us an eternal weight ⁵⁰⁰⁵⁰⁰     “St. Paul in this expression — βάρος δόξης— weight of glory, elegantly joins together the two senses of the Hebrews כבוד which denotes both weight and glory, i.e., shining or being irradiated with light.” — Parkhurst. — Ed. of life, for this reason, that all the sons of God are

predestinated to be conformed to Christ, (Romans 8:29,)

in the endurance of the cross, and in this manner are prepared for the enjoyment of the heavenly inheritance, which they have through means of God’s gracious adoption; Papists, on the other hand, imagine that they are meritorious works, ⁵⁰¹⁵⁰¹     “Que les afflictions sont oeuures meritoires;” — “That afflictions are meritorious works.” by which the heavenly kingdom is acquired.

I shall repeat it again in a few words. We do not deny that afflictions are the path by which the heavenly kingdom is arrived at, but we deny that by afflictions we merit the inheritance, ⁵⁰²⁵⁰²     “L’heritage eternel;” — “The everlasting inheritance.” which comes to us in no other way than through means of God’s gracious adoption. Papists, without consideration, seize hold of one little word, with the view of building upon it a tower of Babel, (Genesis 11:9,) — that the kingdom of God is not an inheritance procured for us by Christ, but a reward that is due to our works. For a fuller solution, however, of this question, consult my Institutes. ⁵⁰³⁵⁰³     See Institutes, volume 2. — Ed.