Always bearing about in the body.—The expression here used is designed to show the great perils to which Paul was exposed. And the idea is, that he had on his body the marks, the stripes and marks of punishment and persecution, which showed that he was exposed to the same violent death which the Lord Jesus himself endured. Comp. Gal. vi. 17: "I hear in my body the marks of the Lord Jesus." It is a strong, energetic mode of expression, to denote the severity of the trials to which he was exposed, and the meaning is, that his body bore the marks of his being exposed to the same treatment as the Lord Jesus was; and evidence that he was probably yet to die in a similar manner under the hands of persecutors. Comp. Col. i. 24. The dying of the Lord Jesus.-The death; the violent death. A death similar to that of the Lord Jesus. The idea is, that he was always exposed to death, and always suffering in a manner that was equivalent to dying. The expression is parallel to what he says in 1 Cor. xv. 31, "I die daily ;" and in 2 Cor. ix. 23, where he says, in "deaths oft." It does not mean that he bore about literally the dying of the Lord Jesus, but that he was exposed to a similar death, and had marks on his person which showed that he was always exposed to the same violent death. This did not occur once only, or at distant intervals, but it occurred constantly, and wherever he was, it was still true that he was exposed to violence, and liable to suffer in the same manner that the Lord Jesus did. That the life also of Jesus, &c.-This passage has received a considerable variety of interpretations. Grotius renders it, "such a life as was that of Christ, immortal, blessed, heavenly." Locke, "That also the life of Jesus, risen from the dead, may be made manifest by the energy that accompanies my preaching in this frail body." Clarke supposes that it means, that he might be able in this manner to show that Christ was risen from the dead. But, perhaps, Paul does not refer to one single thing in the life of the Lord Jesus, but means that he did this in order that in all things the same life, the same kind of living which characterized the Lord Jesus, might be manifested in him; or that he resembled him in his sufferings and trials, in order that in all things he might have the same life in his body. Perhaps, therefore, it may include the following things as objects at which the apostle aimed. (1.) A desire that his life might resemble that of the Lord Jesus. That there might be the same self-denial; the same readiness to suffer; the same patience in trials; the same meekness, gentleness, zeal, ardour, love to God, and love to men evinced in his body which was in that of the Lord Jesus. Thus understood, it means that he placed the Lord Jesus before him as the model of his life, and deemed it an object to be attained even by great self-denial and sufferings to be conformed to him. (2.) A desire to attain to the same life in the resurrection which A desire to be the Lord Jesus had attained to. made like him, and that in his body, which bore about the dying of the Lord Jesus, he might again live after death as the Lord Jesus did. Thus understood, it implies an earnest wish to attain to the resurrection of the dead, and accords with what he says in Phil. iii. 8—11, which may perhaps be considered as Paul's own commentary on this passage, which has been so variously and so little understood by expositors: "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Jesus Christ my Lord; for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. That I may know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Comp. Col. i. 24. It intimates Paul's earnest desire and longing to be made like Christ in the resurrection, (comp. Phil. iii. 21;) his longing to rise again in the last day, (comp. Acts xxvi. 7;) his sense of the importance of the doctrine of the resurrection, and his readiness to suffer any thing if he might at last attain to the resurrection of the just, and be ready to enter with the Redeemer into a world of glory. The attainment of this is the high object before the Christian, and to be made like the Redeemer in heaven, to have a body like his, is the grand purpose for which they should live; and sustained by this hope they should be willing to endure any trials, and meet any sufferings, if they may come to that same life" and blessedness above. For we which live.-Those of us, the apostles and ministers of the Redeemer who still survive. James the brother of John had been put to death, (Acts xii. 2;) and it is probable also that some other of the apostles had been also. This verse is merely explanatory of the previous verse. Are alway delivered unto death.-Exposed constantly to death. This shows what is meant in ver. 10, by bearing about in the body the dying of the Lord Jesus. See Note on 1 Cor. xv. 31. In our mortal flesh.-In our body. In our life on earth; and in our glorified body in heaven. See Note So then death worketh in us.—We are exposed to death. The preaching of the gospel exposes us to trials which may be regarded as death working in us. Death has an energy over us, (¿veøyeiras, is at work, is active, or operates ;) it is constantly employed in inflicting pains on us, and subjecting, us to privation and trials. This is a strong and emphatic mode of saying that they were always exposed to death. We are called to serve and glorify the Redeemer, as it were, by repeated deaths and by constantly dying. But life in you. -You live as the effect of our being constantly does, the language of the Old Testament, as exexposed to death. You reap the advantage of all actly expressing his feelings, and the principles our exposure to trials, and of all our sufferings. by which he was actuated. We also believe, &c. You are comparatively safe; are freed from this -We believe in the truths of the gospel; we beexposure to death; and will receive eternal life lieve in God, in the Saviour, in the atonement, as the fruit of our toils and exposures. Life in the resurrection, &c. The sentiment is, that here may refer either to exemption from danger they had a firm confidence in these things, and and death; or it may refer to the life of religion; that, as the result of that confidence, they boldly the hopes of piety; the prospect of eternal salva- delivered their sentiments. It prompted them to tion. To me it seems most probable that Paul | give utterance to their feelings. "Out of the means to use it in the latter sense, and that he abundance of the heart," said the Saviour," the designs to say that while he was exposed to death mouth speaketh.” (Matt. xii. 34.) No man should and called to endure constant trial, the effect attempt to preach the gospel who has not a firm would be that they would obtain, in consequence belief of its truths; and he who does believe its of his sufferings, the blessedness of eternal life. truths will be prompted to make them known to Comp. ver. 15. Thus understood, this passage his fellow-men. All successful preaching is the means, that the sufferings and self-denials of the result of a firm and settled conviction of the apostles were for the good of others, and would truth of the gospel; and when such a conviction result in their benefit and salvation; and the de- exists, it is natural to give utterance to the besign of Paul here is to remind them of his suffer- lief, and such an expression will be attended with ings in their behalf, in order to conciliate their happy influences on the minds of other men. See favour and bind them more closely to him by the Note on Acts iv. 20. remembrance of his sufferings on their account. VER. 13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; دو We having the same spirit of faith.-The same spirit that is expressed in the quotation which he is about to make; the same faith which the Psalmist had. We have the very spirit of faith which is expressed by David. The sense is, we have the same spirit of faith which he had who said, "I believed," &c. The phrase, "spirit of faith,' means substantially the same as faith itself; a believing sense or impression of the truth. According as it is written.-This passage is found in Psalm exvi. 10. When the Psalmist uttered the words, he was greatly afflicted. (See ver. 3, 68.) In these circumstances, he prayed to God; and expressed confidence in him, and placed all his reliance on him. In his affliction he spoke to God; he spoke of his confidence in him; he proclaimed his reliance on him; and his having spoken in this manner was the result of his belief, or of his putting confidence in God. Paul in quoting this, does not mean to say that the Psalmist had any reference to the preaching of the gospel; nor does he mean to say that his circumstances were in all respects like those of the Psalmist. The circumstances resembled each other only in these respects: (1.) That Paul, like the Psalmist, was in circumstances of trial and affliction; and, (2.) That the language which both used was that which was prompted by faith -faith which led them to give utterance to the sentiments of their hearts; the Psalmist, to utter his confidence in God, and the hopes by which he was sustained, and Paul, to utter his belief in the glorious truths of the gospel; to speak of a risen Saviour, and to show forth the consolations which were thus set before men in the gospel. The sentiments of both were the language of faith. Both, in afflictions, uttered the language of faith; and Paul uses here, as he often VER. 14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. s Chap. v. 1-4. Knowing.-Being fully confident; having the most entire assurance. It was the assured hope of the resurrection which sustained them in all their trials. This expression denotes the full and unwavering belief, in the minds of the apostles, that the doctrines which they preached were true. They knew that they were revealed from heaven, and that all the promises of God would be fulfilled. Shall raise up us also.—All Christians. In the hope of the resurrection, they were ready to meet trials, and even to die. Sustained by this assurance, the apostles went forth amidst persecutions and opposition, for they knew that their trials would soon end, and that they would be raised up in the morning of the resurrection, to a world of eternal glory. By Jesus.-By the power or the agency of Jesus. Christ will raise up the dead from their graves. (John v. 25—29.) before the throne of glory with exceeding joy and And shall present us with you.-Will present us honour. He will present us to God, as those who have been redeemed by his blood. He will present us in the courts of heaven, before the throne of the eternal Father, as his ransomed people; as recovered from the ruins of the fall; as saved by the merits of his blood. They shall not only be raised up from the dead, but they shall be publicly and solemnly presented to God as his, as recovered to his service, and as having a title in the covenant of grace to the blessedness of heaven. VER. 15. For all things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God. prospects; these self-denials of the apostles, and these provisions of the plan of mercy. For your sakes.-On your account. They are designed to promote your salvation. They are not primarily for the welfare of those who engage in these toils and self-denials; but the whole arrangement and execution of the plan of salvation, and all the self-denial evinced by those who are engaged in making that plan known, are in order that you might be benefited. One object of Paul in this statement, doubtless, is to conciliate their favour, and remove the objections which had been made to him by a faction in the church at Corinth. That the abundant grace. Grace abounding, or overflowing. The rich mercy of God that should be manifested by these means. It is implied here, that grace would abound by means of these labours and self-denials of the apostles. The grace referred to here, is that which would be conferred on them in consequence of those labours. Through the thanksgiving of many.— That many may have occasion of gratitude to God; that by these labours more persons may be led to praise him. It was an object with Paul so to labour, that as many as possible might be led to praise God, and have occasion to thank him to all eternity. Redound to the glory of God. That God may have augmented praise; that his glory in the salvation of men may abound. The sentiment of the passage is, that it would be for the glory of God that as many as possible should be brought to give praise and thanksgivings to him and that, therefore, Paul endeavoured to make as many converts as possible. He denied himself; he welcomed toil; he encountered enemies; he subjected himself to dangers; and he sought by all means possible to bring as many as could be brought to praise God. The word "redound" (Epiσtvy) here means abound, or be abundant; and the sense is, that the overflowing grace thus evinced in the salvation of many, would so abound as to promote the glory of God. VER. 16. For which cause we faint not; but though our outward man perish, yet the inward is renewed day by day. man We are For which cause.-With such an object in view, and sustained by such elevated purposes and desires. The sense is, that the purpose of trying to save as many as possible, would make toil easy, privations welcome, and would be so accompanied by the grace of God, as to gird the soul with strength, and fill it with abundant consolations. We faint not. For an explanation of the word here used, see Note on ver. 1. not exhausted, desponding, or disheartened. We are sustained, encouraged, emboldened, by having such an object in view. But though our outward man perish.-By outward man, Paul evidently means the body. By using the phrases, "the outward man," and the "inward man," he shows that he believed that man was made up of two parts, body and soul. He was no materialist. He has described two parts as constituting man, so distinct, that while the one perishes, the other is renewed; while the one is enfeebled, the other is strengthened; while the one grows old and decays, the other renews its youth and is invigorated. Of course, the soul is not dependent on the body for its vigour and strength, since it expands while the body decays; and of course the soul may exist independent of the body, and in a separate state. Perish.-Grows old; becomes weak and feeble; loses its vigour and elasticity under the many trials which we endure, and under the infirmities of advancing years. It is a characteristic of the outer man," that it thus perishes. Great as may be its vigour, yet it must decay and die. It cannot long bear up under the trials of life, and the wear and tear of constant action, but must soon sink to the grave. Yet the inward man.-The soul; the undecaying, the immortal part. Is renewed.-Is renovated, strengthened, invigorated. His powers of mind expanded; his courage became bolder; he had clearer views of truth; he had more faith in God. As he drew nearer to the grave and to heaven, his soul was more raised above the world, and he was more filled with the joys and triumphs of the gospel. The understanding and the heart did not sympathize with the suffering and decaying body; but while that became feeble, the soul acquired new strength, and was fitting" for its flight to the eternal world. This verse is an ample refutation of the doctrine of the mate- !' rialist, and proves that there is in man something that is distinct from decaying and dying matter, and that there is a principle which may gain augmented strength and power, while the body dies. Comp. Note, Rom. vii. 22. Day by day.-Constantly. There was a daily and constant increase of inward vigour. God imparted to him constant strength in his trials, and sustained him with the hopes of heaven, as the body was decaying and tending to the grave. The sentiment of this verse is, that in an effort to do good, and to promote the salvation of man, the soul will be sustained in trials, and will be comforted and invigorated even when the body is weary, grows old, decays, and dies. It is the testimony of Paul respecting his own experience; and it is a fact which has been experienced by thousands in their efforts to do good, and to save the souls of men from death. VER. 17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; a Rom. viii. 18, 34. For our light affliction.—This verse, with the following, is designed to show further the sources of consolation and support which Paul and his fellow-labourers had in their many trials. Bloomfield remarks on this passage, that "in energy and beauty of expression, it is little inferior to any in Demosthenes himself, to whom, indeed, and to Thucydides, in his orations, the style of the apostle, when it rises to the oratorical, bears no slight resemblance." The passage abounds with intensive and emphatic expressions, and manifests that the mind of the writer was labouring to convey ideas which language, even after all the energy of expression which he could command, would very imperfectly communicate. of the power." The phrase καθ' ὑπερβολὴν means exceedingly, supereminently. (Rom. vii. 13. 1 Cor. xii. 31. 2 Cor. i. 8. Gal. i. 13.) This expression would have been by itself intensive in a high degree. But this was not sufficient to express Paul's sense of the glory which was laid up for Christians. It was not enough for him to use the ordinary highest expression for the superlative to denote the value of the object in his eye. He therefore coins an expression, and adds εís væɛρßoλýv. 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.-Robinson. Mr. Slade renders it "infinitely exceeding." The expression is the Hebrew form of denoting the highest superlative; and it means that all hyperboles fail of expressing that eternal 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. Eternal.— This stands in contrast with the affliction that is for a moment, (πaṇavríka.) The one is momentary, transient; so short, even in the longest life, that it may be said to be an instant; the other has no limits to its duration. It is literally everlasting. Weight, (Bápoç.)—This stands opposed to the (appov) light affliction. That was so light, that it was a trifle. It was easily borne. It was like the most light and airy objects, which constitute no burden. It is not even here called a burden, or said to be heavy in any degree. This is so heavy as to be a burden. Grotius thinks that the image is taken from gold or silver articles, that are solid and heavy, compared with those that are mixed or plated. But why may it not refer to the insignia of glory and honour; a robe heavy with gold, or a diadem or crown, heavy with gold or diamonds: glory so rich, so profuse as to be heavy? The affliction was light; but the crown, the robe, the adornings in the glorious world were not trifles, or baubles, but solid, substantial, weighty. We apply the word weighty, now, to that which is valuable and important, compared with that which is of no value, probably because the precious metals and jewels are heavy; and it is by them that we usually estimate the value of objects. Of glory, (ĉóžnc.) -The Hebrew word n denotes weight as well as glory. And perhaps Paul had that use of the word in his eye in this strong expression. It refers here to the splendour, magnificence, honour, and happiness of the eternal world. In this exceedingly interesting passage, which is worthy of the deepest study of Christians, Paul has set in most beautiful and emphatic contrast the trials of this life and the glories of heaven. It may be profitable to contemplate at a single glance the view which he had of them, that they may be brought distinctly before the mind. The trials which Paul endured, to many persons would have seemed to be any thing else but light. They consisted of want, and danger, and contempt, and stoning, and toil, and weariness, and the scorn of the world, and constant exposure to death, by land or by sea. See ver. 710. Comp. chap. xi. 23-27. Yet these trials, though continued through many years, and constituting, as it were, his very life, he speaks of as the lightest conceivable thing, when compared with that eternal glory which awaited him. He strives to get an expression as emphatic as possible, to show that, in his estimation, they were not worthy to be named in comparison with the eternal weight of glory. It is not sufficient to say that the affliction was "light," or was a mere trifle; but he says that it was to endure but for a moment. Though trials had followed him ever since he began to make known the Redeemer, and though he had the firmest expectation that they would follow him to the end of life, and every where, (Acts xx. 23,) yet all this was a momentary trifle, compared with the eternal glory before him. The word rendered "light," | (appor,) means that which is easy to bear, and is usually applied to a burden. See Matt. xi. 30. Comp. 2 Cor. i. 17. Which is but for a moment.— The Greek word here used, (πapavтíka,) occurs no where else in the New Testament. It is an adverb, from aŭrika, avròc, and means properly, "at this very instant; immediately." Here it seems to qualify the word “light,” and to be used in the sense of momentary, transient. Bloomfield renders it, "for the at present lightness of our affliction." Doddridge, "for this momentary lightness of our affliction, which passes off so fast, and leaves so little impression, that it may be called levity itself." The apostle evidently wished to express two ideas in as emphatic a manner as possible; first, that the affliction was light, and, secondly, that it was transient, momentary, and soon passing away. His object is to contrast this with the glory that awaited him, as being heavy, and as being also eternal. Worketh for us.-See Note, ver. 12. Will produce, will result in. The effect of these afflictions is to produce eternal glory. This they do, (1.) By their tendency to wean us from the world; (2.) To purify the heart, by enabling us to break off from the sins on account of which God afflicts us; (3.) By disposing us to look to God for consolation and support in our trials; (4.) By inducing us to contemplate the glories of the heavenly world, and thus winning us to seek heaven as our home; and, (5.) Because God has graciously promised to reward his people in heaven, as the result of their bearing trials in this life. It is by affliction that he purifies them, (Isa. xlviii. 10;) and by trial that he takes their affections from the objects of time and sense, and gives them a relish for the enjoyments which result from the prospect of perfect and eternal glory. A far more exceeding, (kairεрßоλýν εiç ÙπεрВov.) There is not to be found, any where, a more energetic expression than this. The word voẞon, here used, (whence our word "hyperbole,") means properly a throwing, casting, or throwing beyond. In the New Testament, it means excess, excel- 1. AFFLICTION, θλίψις. lence, eminence. See ver. 7. "The excellency 2. Light, ¿λappòv. THE ONE IS 3. For a moment, aрavrika. THE OTHER IS, by contrast, (1.) GLORY, dóžn. (2.) Weight, Bápoç. (3.) Eternal, αἰώνιον. (4.) Eminent, or excellent, ka3' væeρßoλýv. (5.) Infinitely excellent, eminent in the highest degree, εἰς ὑπερβολὴν. So the account stands in the view of Paul; and, with this balance in favour of the eternal glory, he regarded afflictions as mere trifles, and made it the grand purpose of his life to gain the glory of the heavens. What wise man, looking at the account, would not do likewise? VER. 18. While we look not at the things which are seen, but at the things which are not seen for the things which are seen are temporal; but the things which are not seen are eternal. y Heb. xi. 1. While we look, &c.-Or, rather, we not looking at the things which are seen. The design of this is, to show in what way the afflictions which they endured became in their view light and momentary. It was by looking to the glories of the future world, and thus turning away the attention from the trials and sorrows of this life. If we look directly at our trials; if the mind is fixed wholly on them, and we think of nothing else, they often appear heavy and long. Even comparatively light and brief sufferings will appear to be exceedingly difficult to bear. But if we can turn away the mind from them, and contemplate future glory; if we can compare them with eternal blessedness, and feel that they will introduce us to perfect and everlasting happiness, they will appear to be transitory, and will be easily borne. And Paul here has stated the true secret of bearing trials with patience. It is to look at the things which are unseen. To anticipate the glories of the heavenly world. To fix the eye on the eternal happiness which is beyond the grave; and to reflect how short these trials are, compared with the eternal glories of heaven; and how short they will seem to be when we are there. The things which are seen.— The things here below; the things of this lifepoverty, want, care, persecution, trial, &c. The things which are not seen.—' -The glories of heaven. Comp. Heb. xi. 1. The things which are seen are temporal. This refers particularly to the things which they suffered. But it is as true of all things here below. Wealth, pleasure, fame, the three idols which the people of this world adore, are all to endure but for a little time. They will all soon vanish away. So it is with pain, and sorrow, and tears. All that we enjoy, and all that we suffer here, must soon vanish and disappear. The most splendid palace will decay; the most costly pile will moulder to dust; the most magnificent city will fall to ruins; the most exquisite earthly pleasures will soon come to an end; and the most extended possessions can be enjoyed but a little time. So the acutest pain will soon be over; the most lingering disease will soon cease; the evils of the deepest poverty, want, and suffering will soon be passed. There is nothing on which the eye can fix, nothing that the heart can desire here, which will not soon fade away; or, if it survives, it is temporary in regard to us. We must soon leave it to others; and, if enjoyed, it will be enjoyed while our bodies are slumbering in the grave, and our souls engaged in the deep solemnities of eternity. How foolish, then, to make these our portion, and to fix our How foolish, also, to be very deeply affected by affections supremely on the things of this life! the trials of this life, which at the furthest can be endured but a little longer, before we shall be for ever beyond their reach! The things which are not seen are eternal.-Every thing which pertains to that state beyond the grave. (1.) God is eternal; not to leave us as our earthly friends do. (2.) The Saviour is eternal-to be our everlasting friend. (3.) The companions and friends there are eternal. The angels who are to be our associates, and the spirits of the just with whom we │ shall live, are to exist for ever. The angels never die; and the pious dead shall die no more. There shall be then no separation, no death-bed, no grave, no sad vacancy and loss caused by the removal of a much-loved friend. (4.) The joys of heaven are eternal. There shall be no interruption; no night; no cessation; no end. Heaven and all its joys shall be everlasting; and he who enters there shall have the assurance that those joys shall endure and increase while eternal ages shall roll away. (5.) It may be added, also, that the woes of hell shall be eternal. They are now among the things which to us "are not seen;" and they, as well as the joys of heaven, shaä | have no end. Sorrow there shall never cease : the soul shall there never die; the body that shall be raised up "to the resurrection of damnation" shall never again expire.-And when all these things are contemplated, well might Panl say of the things of this life-the sorrows, trials, privations, and persecutions which he endured. that they were "light," and were "for a moment." How soon will they pass away; how soon shall we all be engaged amidst the unchanging and eternal realities of the things which are not seen! REMARKS. 1. Ministers of the gospel have no cause to faint or to be discouraged. (Ver. 1.) Whatever may be the reception of their message, and whatever the trials to which they may be subjected, yet there are abundant sources of consolation and support in the gospel which they preach. They have the consciousness that they preach a system of truth; that they are proclaiming that which God has revealed; and, if they are faithful, that they have his smiles and approbation. Even, therefore, if men reject, and despise their message, and if they are called to endure many privations and trials, they should not faint. It is enough for them that they proclaim the truth which God loves, and that they meet with his approbation and smiles. Trials will come in the ministry as every where else, but there are also | peculiar consolations. There may be much opposition and resistance to the message, but we 1 |