(17) For our light affliction . . .--More accurately, the present lightness of our affliction. This is at once more literally in accord with the Greek, and better sustains the balanced antithesis of the clauses.

A far more exceeding . . .--The Greek phrase is adverbial rather than adjectival: worketh for us exceedingly, exceedingly. After the Hebrew idiom of expressing intensity by the repetition of the same word, (used of this very word "exceedingly" in Genesis 7:19; Genesis 17:2), he seeks to accumulate one phrase upon another (literally, according to excess unto excess) to express his sense of the immeasurable glory which he has in view.

Verse 17. - For our light affliction, which is but for a moment; literally, for the immediate lightness of our affliction. Worketh for us. Is bringing about for us, with all the immeasurable force of a natural and progressive law. A far more exceeding and eternal weight of glory; literally, in excess unto excess. For the phrase, "to excess - characteristic, like other emotional expressions, of this group of Epistles - see 2 Corinthians 1:8; Galatians 1:13. The word "eternal" is in antithesis to the "for a moment." The "weight" is suggested by the "lightness," and possibly also by the fact that in Hebrew the word for "glory" also means "weight." The general contrast is found also in Matthew 5:12; 1 Peter 5:10; Hebrews 12:10; Romans 8:18. The frequent resemblances between this Epistle and that to the Romans are natural when we remember that they were written within a few months of each other.

4:13-18 The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.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.