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2Co_4:17. Ground for the furtherance of this ὁ ἔσωθεν ἀνακαινοῦται ἡμέρᾳ κ . ἡμ . from the glorious eternal result of temporal sufferin.
τὸ γὰρ παραυτίκα κ . τ . λ .] for the present lightness of our affliction, i.e. our momentary affliction weighing light, not heavy to be borne, τὸ νῦν ἐλαφρ . τῆς θλίψ . and τὸ παρὸν ἐγαφρ . τῆς θλίψ . would each give a different meaning; see Hermann, ad Viger. p. 783. For examples of the very frequent adjectival use of παραυτίκα , see Wetstein, Heindorf, ad Plat. Protag. § 106 p. 620; Stallbaum, ad Plat. Rep. p. 558 A; from Xenophon in Raphel. Bengel aptly remarks: “notatur praesens breve.” The near Parousia is conceived as terminus ad quern; comp. 1Pe_1:6.
τὸ ἐγαφρὸν τῆς θλίψ .] like τὸ δεινὸν τοῦ πολέμου , the horrors of war (Plato, Menex. p. 243 B), χαλεπὸν τοῦ βίου (Rep. p. 328 E). Regarding the substantival use of the neuter adjective, whereby the idea of the adjective is brought into prominence as the chief idea, see Matthiae, p. 994; Kühner, II. p. 122.
καθʼ ὑπερβολὴν εἰς ὑπερβολήν ] is definition of manner and degree to κατεργάζεται ; it works in an abundant way even to abundance an eternal weight (growth) of glory. In this—and how exuberant is the deeply emotional form of expression itself!—lies the measureless force, and the measureless success of the κατεργάζεται . If, with Rückert, we sought to find in this an adverbial definition to αἰώνιον βάρος (Rom_7:13), it could only refer to αἰώνιον , and the notion of αἰώνιος would make this appear as unsuitable. Rückert is further wrong in thinking that the expression does not seem to admit of a precise verbal explanation. But on καθʼ ὑπερβ . see 2Co_1:8; Rom_7:13; 1Co_12:31; Gal_1:13; 4Ma_3:18; Bernhardy, p. 241; and on εἰς ὑπερβ . comp. passages like 2Co_10:15; Luk_13:11; Eur. Hipp. 939; Lucian, D. M. 27. 9; Gymnas. 28; Tox. 12; on both expressions Valckenaer, ad Eur. Hipp. l.c.
αἰώνιον ingeniously corresponds to the previous παραυτίκα , and βάρος to the ἐλαφρόν (comp. Plato, Timaeus, p. 63 C). There is contained, however, in βάρος [201] the quantitative greatness of the δόξα ; comp. βάρος πολούτου , Plut. Alex. 48; Eur. Iph. 419; Soph. Ajax. 130, and Lobeck thereon. It is similar to the German phrase “eine schwere Menge.”
κατεργάζεται ἡμῖν ] brings about for us. The δόξα is conceived as requital for the θλίψις (Mat_5:12; Luk_16:25; Rom_8:17; 2Ti_2:12-13), and in so far as its effect, the production of which is developed in the present suffering. It is not merely a spiritual and moral δόξα that is meant (Rückert, who irrelevantly appeals to Rom_3:23), but the whole glory, the aggregate glorious condition in the Messiah’s kingdom, Rom_8:17-18 ff.; Mat_13:43.
μὴ σκοπούντ . ἡμ . κ . τ . λ .] since we do not direct our aim to that which is seen, i.e. since we have not in view, as the goal of our striving (Php_2:4), the visible goods, enjoyments, etc., which belong to the pre-Messianic period ( τὰ ἐπίγεια , Php_3:19); comp. Rom_8:25. Billroth wrongly understands the resurrection-bodies to be meant, which must have been derived from what precedes, and may not be inferred from 2Co_5:1. The participle is taken as conditioning by Calvin, Rückert, Ewald, Hofmann: it being presupposed that we, etc.; comp. Chrysostom: ἂν τῶν ὁρωμένων ἀπαγάγωμεν ἑαυτούς . The μή would accord with this interpretation, but does not require it; see Buttmann, neut. Gr. p. 301 f. [E. T. 351]. The former sense, specifying the reason, is not only more appropriate in general to the ideal apostolic way of regarding the Christian life (Rom_5:3-5; Rom_8:1; Rom_8:9; Rom_8:25; 2Co_4:18), but it is also recommended by the fact that Paul himself is meant first of all in ἡμῶν . On the more strongly emphatic genitive absolute (instead of μὴ σκοποῦσι τὰ βλεπ ), even after the governing clause, comp. Xenophon, Anab. v. 8. 13, i. 4. 12, and Kühner thereon; see also Krüger, § xlvii. 4. 2; Stallbaum, ad Plat. Symp, p. 183 B; Winer, p. 195 [E. T. 260]. With the Greeks, however, the repetition of the subject ( ἡμῶν ) is rare; comp. Thuc. iii. 22. 1.
τὰ μὴ βλεπόμενα ] Paul did not write τὰ οὐ βλεπόμενα , because the goods and enjoyments of the Messianic kingdom are to appear from the subjective standpoint of the ἡμεῖς as something not seen.[202] See Hermann, ad Viger, p. 807; Kühner, II. § 715. 3. Comp. Heb_11:7.
τὰ γὰρ βλεπόμενα κ . τ . λ .] Reason, why we do not aim, et.
ΠΡΌΣΚΑΙΡΑ ] temporary (Mat_13:21; Mar_4:17; Heb_11:25), namely, lasting only to the near Parousia, 1Co_7:31; 1Jn_2:17.
On the whole expression, comp. Seneca, Ep. 59.
[201] βάρος is not distinguished from ὄγκος by the latter having always the idea of burden (Tittmann, Synon. p. 158). The notion of weight is always contained in βάρος , and in ὄγκος that of bulk. The idea of burdensomeness is in both words given solely by the context. Comp. on ὄγκος , used of abundant fulness; Jacobs, ad Anthol. IX. p. 126.
[202] Bengel aptly observes: “Alind significat ἀόρατα ; nam multa, quae non cernuntur, erunt visibilia, confecto itinere fidei?”