2 Corinthians 4:16

2Co_4:16 to 2Co_5:10 The Preachers of the Gospel are sustained by the hope of a Future Life

16. For which cause we faint not] The Apostle now returns to the topic he has already introduced (2Co_4:1). But the digression, if indeed it be a digression, only tends to strengthen the assertion he has made. ‘We faint not,’ he says, ‘not merely because we have a glorious ministry (2Co_4:1), not merely because we have the knowledge of God (2Co_4:6), not merely because, though oppressed and afflicted ourselves, we see the blessed results of our ministry in others, but because (cf. 2Co_4:10-11) our sorrows and sufferings, the decay of our mortal body, are but external. There is a spring of life within that can never fail, the new life, which comes to us from God through Christ.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Co_4:16-18

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

Dual manhood

I. There is a duality in Christian manhood. The apostle was not only a great theologian, but also a great philosopher. He here speaks of an outward and an inward man, and speaks of them as distinct, though in this world they are wedded together. This outer man is part of us--is ours, but not us. I feel this body is mine, but it is not me. In the outward man there dwells an inward man, invisible to the eyes of sense; it loves, believes, hopes, etc., and accomplishes many acts which the outer man cannot do. Innumerable troubles, like an attacking army, were assailing Pauls outward man, and at any moment it might be destroyed; but his inward man was calm and safe--as within the walls of a castle, and grew stronger and braver as the battle waxed hotter.

II. The growth or decay of this dual manhood is not necessarily co-ordinate. A man may grow outwardly, and his possessions may enlarge, while his mental and moral powers may dwindle away, and vice-versa. The outward man, or casket, may decay, while the inward man, or jewel, is being polished day by day, and fitted for the Redeemers crown.

III. These facts present blessed hope and encouragement to the good. (F. W. Brown.)

The perishing and the renewed man

I. God has set some types of this great truth of the text in objects that we see.

1. There is a fruit tree. Wood, bark; leaves, make up its visible figure. Every year it changes a little for the better or the worse, and every season gives some sign that it is growing old. Does everything about the tree, then, at last, perish? No. Underneath this visible form and colour there is a mysterious power at work. This does not grow old or decay. When this particular tree has done its whole work, that secret element of life is all hidden away in some seeds that survive.

2. You pass a cornfield. Last April that ground was bare and brown. Some weeks hence and the ground will be as bare and brown as when the last snow melted from it. Yet in the granary is stored up the life of the harvest. The outward part returns to the earth as it was; the inward part is renewed, and lives on.

3. Take machinery. Those levers, wheels, rollers, blades, valves, are continually wearing out. But there is a subtle power of nature operating through it which never wears out. The fruit of our industry often, at least, remains as lasting benefit,

4. In almost all our employments there are two such elements. First, there is the external apparatus necessary to carrying on the business, and always perishing. Besides this, there is the less palpable but far more important and abiding product of the business in the man that does it.

5. A great nation, by the outlay and sacrifice of a desolating war of defence, may be replenishing all the nobler sources of permanent peace and honour. At any rate, and in all times, the individual and his contemporaries disappear, but the national character goes on forming.

II. Now open your bible. In what new clearness this truth is written there I Here we have the key to all these ciphers in nature, which otherwise would be but an unintelligible riddle. Here we pass beyond all faint intimations out into the broad sunshine, where life and immortality are brought completely to light.

1. Something about you is transient.

(1) In this mortal part Paul includes the visible gains of labour and calculation, the surroundings of estates and furniture and dress; and, more than these, all intellectual accomplishments, social refinements, and advantages of rank and position which are not consecrated by faith and made a part of the spiritual man (1Co_13:8).

(2) The inward man is one simple, definite thing. It is that wherein the living Christ dwells through faith. There is not only a formal belief in an atonement wrought out by Him ages ago, but a hearty and loving reception of Him as a present and personal life.

2. Day by day the true Christian souls inner life grows deeper, stronger, and richer. It is not only a future immortality, but the heavenliness begins here. Never satisfied with the holiness attained, its large expectation is that of an unbounded faith, and according to its faith it is done, till this worn-out body is exchanged for the resurrection body, awaking in the Lords likeness, and satisfied with it.

3. In this way and no other the believer is able to look calmly on the changes of his mortality, on the flight of time, on the advance of age, on pain and infirmity, on disorder, on death itself. The outward man perisheth. Let it perish; its perishing will only set the inward man free, in an infinite and everlasting liberty. So martyrs sing their lives away in the fire. So sufferers in our common dwellings give God thanks in the midst of agony, their eyes fixed on a continuing city and a more enduring substance.

Conclusion--

1. Healthy, happy, vigorous youth! Every day your body is gaining strength. Who, then, will say that this outward man of yours, which maketh daily increase, is perishing? The clock says so, with every seconds stroke. This growth and gain of your body are only a prelude for the inevitable decay which is close at hand. A few swift months more, and there will be some sign given that the hill-top is crossed. What will the end be? The grave? Oh, you would not have it so! Where, then, is the inward life? The soul has only one life, which is life in Christ. It has but one death. Unbelief, selfishness, sensuality, passion, vanity, the love of the world, kill it.

2. Here is comfort for old age. You have found that long-worn and tired body of yours less prompt than it used to be to do the bidding of your will. But if your old age is Christian, the maker and Father of your life will see, as He has promised, that your inward man, which is His image, shall never die. Let the earthly tabernacle crumble. You will only see more of the sky. (Bp. Huntington.)

Newness of life

If a man is renewed day by day there will be something new for him to learn, some fresh experience for him to tell; the world will be a new world, the Bible will be a new Bible. We so seldom get a new light on a truth. People tire of the same testimony in the same form. It grows rancid and musty; there is an unpleasant flavour about it. It seems as if the doors were opened into a room that had been growing faded and dank and dismal. All the furnishings hang rotting on the worm-eaten beams. Nothing has been renewed and replenished from the first day to this. It is just the same. It stands just as it has always done. And there the poor soul stands that was once well furnished, but that now is the sorrowful tenement of decaying experiences, vestiges of a past beauty, relics of a bygone day. Men tell us to-day that the Christian experience is not interesting. It does not seem to grow. We are just where men were a thousand years ago. Life in every other department is progressing to a goal. New discoveries are made everywhere else. But here all is antiquated. Its devotion to the past may be as pathetic as that still and decaying chamber that is preserved at Hampton Court to show you exactly how it stood on some memorable historical occasion, but it is fruitful only of despair and death. The inward man must be renewed day by day. A little while ago an American preacher, well known on the other side of the Atlantic, but whose name is not so familiar to us, wrote these words, which I will venture to read to you because they put this truth in his terse American way. There is nothing in Gods earth, he says, that grows rank and foetid sooner than an experience. Our hymn asks--

Where is the blessedness I knew

When first I saw the Lord?

Dont know, and it wouldnt do you any good if you had it. Blessedness wont keep. It is one of the all-pervading principles that the more delicate a thing is, and the more finely organised, the more directly it will decay and fall to pieces when once it has parted from the root it sprang from. Strayed or stolen--a religious experience! The hymn just quoted from is an advertisement for a lost joy. It is like hunting after the blaze of the lamp that the oil is all burnt out of. Keep the wick trimmed and the lamp filled, you will have blaze enough, without advertising for last nights blaze; you dont know where that is, and you could make nothing of it if you did. Good things have to be made over and over, and everlastingly reduplicated. The fresh river must incessantly draw on the young rivulets that incessantly trickle from the hillside. Christian joy that does not bear the stamp of this very day and date is a silurian deposit, an evangelical relic, a fossilised piety. Now I venture to think that there is underneath this somewhat remarkable form a great deal of sterling teaching. Once let a mans prevailing tone of mind be the contemplation of what he was, and not of what he is, and spiritual dotage has begun. Just as Dean Swift could read over again his early writings and say, What a genius I was when I wrote that book! so the Christian whose spiritual life has grown old and weak, and whose spiritual experiences have been made up again and again, cut and trimmed and dyed every colour the imagination can conceive such an one, I say, looks back on the original and now distant experiences, and derives his sole melancholy satisfaction from the contemplation of what he was. Believe me, unless the present is the greatest hour in the history of a Church, unless this passing moment is the best in the spiritual experience of the individual Christian, there is something wrong. I want to say that I do not believe we have even begun to grasp the wonder of the spirit of man. I do not believe we have begun to grasp the extent to which we make life and thought and everything, just as God made man, after our own image. The man whose spirit is new every day lives in a new world, and does not tire of the world in which he lives; reads a new Bible, and never tires of the Bible which he reads. You do not want a new world to make heaven, but just a new soul to live in it, and to love the earth and the sea and the sky and the God that dwells in all. Here is the unrenewed man with his unrenewed soul and his weary look of ennui, tired of life, absolutely blase, and you suggest to him some change of scene. Oh, he says, but Ive been there; Ive done theft. He wants a change. Yes, so he does; he wants a change inside. It is the renewal of the inward man that he needs. He is just the sort of man who says, Ah, yes, Ive read the Bible; I wish you could recommend another book. He has read it, and he wants a change; and so he does, I say again--he wants a renewal of the inward man. This is what will save this heavy, wearied, bored society which has grown up to-day, and which yearns for some new thing to read and to see; a baptism of the inward man. I trust I have carried you with me in this attempt to show you that what we need, if our religious life is to become interesting, is new life--life as new as the last ray of the sun that has reached us, the last drop of dew that has trembled on the blade of grass. We want this ever-flowing, ever-growing life. We want to make contact with the source of life. There are so many people whose spiritual life is governed on the seven-day clock principle. It is effectually wound up on the Sunday, end it is effectually exhausted on the Saturday following. And the coming Sunday will find it where the last Sunday found it. There will be no real progress, no gain, no growth. The play of the living spirit of a man about and around the facts and truths of the world makes them to live anew. The play of the Divine Spirit around the spirits of men makes them to live anew. God recreates men, and by doing so recreates eternally the world that He created. Here, for instance, are the eight notes of music and the semitones, and the human spirit has played around them and blended them into infinite variations through indefinite centuries. But they are not exhausted yet. The new man will find as much music in them still as has been found in them in the past. And so with the truths of revelation. Infinite combinations, infinite interpretations, but underneath all the same great foundation of the spiritual thought. So every new man makes a new theology, and renews his own day by day. It is hardly necessary to point out to you the practical application of such a law as this. To the Apostle Paul it was the principle of his religious life. He was a very busy man; he was the greatest preacher of his age; but he had always something new to say. He spoke out of a heart that was in constant touch with Christ. On what do you depend for the renewal of your spiritual life? Do not answer it hastily, but press this question home to your own consciences: Do I depend on men or on God? Do I find my inward life dull and sluggish if I do not hear my favourite preacher? On what do you depend for the renewal of your spiritual life? Do you require a peculiar type of aesthetic service? On what do you depend? I can conceive of nothing so perilous as that this matter of eternal moment should be allowed to depend on persons or places that are subject to change. Renewal is from above. (C. Silvester Horne.)

The inward man

There is much in this world to make men faint! Health is seldom long unbroken. Success is gained, and its sweetness lost, by the death of those we sought to secure it for! In religion, too, there would seem to be tendencies toward the same disappointment. Paul speaks of trouble on every side, of being perplexed, etc. But two especial sources of strength are referred to. In the spirit of faith (2Co_4:13), and the sustaining hope which springs from Christs resurrection (2Co_4:14). These were antidotes to all depressions, and remembering that his own bearing as a Christian soldier would naturally affect the ranks, Paul adds: For all things are for your sakes (2Co_4:15), and then explains the apostolic position in the text. Notice the position--thus:

I. The man--visible. Paul does not speak contemptuously of the body, nor did he encourage maceration or court martyrdom. He says, Though the outward man perish. It might happen, he well knew, and it did happen to him, but he was ready. For which cause we faint not, etc. Our circumstances differ widely from his, but we too are tempted in ten thousand ways. Let me therefore remark--

1. That Christians fret, but do not faint. They are still human. They fret when disappointments come, when vexatious law-suits have to be fought out--when impoverishment of the home-life comes. But the difference between them and the children of this world lies here--they do not faint--they stand. This word faint means to turn out a coward. For which cause we are not cowards, but though our outward man, etc.

2. That Christians fail, but do not faint. Our lives are stories of failure as well as of success. Armies, says Alexander Smith, are not always cheering on the heights they have won. No; there are retreats, and baggage-waggon captures and desperate frays with advanced pickets, and sudden and sharp conflicts. So it is with the Christian; he does not always come off victorious. No; he fails! And then he gathers together the scattered forces of his moral life--he takes unto him the whole armour of God, probably having neglected some part of it before, and again he renews the war.

3. That Christians die, but do not faint. Physical weakness and decay will come! The outward man must perish. Time is as stern an executioner as the headsman of old. It is appointed unto all men once to die. But the Christian looks for an inheritance incorruptible, undefiled, and which fadeth not away. And that inheritance is in germ already within him. Though the outward man perishes, the great life-work is going on within; there the work of grace is meetening for the life of glory. I will ask two questions.

(1) Who can wonder that worldly men so often faint? Artificial stimulants can only sustain for a time. Society, friendship, enlivening pursuits--these often hide for a time the stern realities of life. Then the dream-land of joy is broken in upon, and the man awakes to his delusions. Then comes the indescribable faintness of a soul that has no everlasting arm to rest on, no promises to console, no inheritance to anticipate. If we are worldly, we too shall faint.

(2) Who else can supply what Christ provides? We have not in all history such records of consolation amid the changes of life, and in the coming of death, as we have in the Word of God. Nowhere else but in the gospel have we the power which gives spirituality to life, and solace in the hour of death, For which cause we faint not.

II. The man--invisible.

1. There is an inner man. This, indeed, has been the great teaching of Revelation from the commencement. Man is separated from all other forms of created life by this--he has a soul. The inner man asserts itself. Argue against its existence as man will, there, in the depths of consciousness, is the irresistible argument--I am. This inner man may become weakened, debased, depraved--it is a fact of history and experience that it has become so--day by day. It is in Christ that we have life; this, too, is a fact of history and experience. It is in this inner man we must find the seat of strength, and the spring of consolation. Let that be reached, and then we shall be able to triumph over the ills to which flesh is heir. We are strengthened with all might by Christs Spirit, says the apostle, in our inner man.

2. This inner man is renewed. Renewal is a series of acts. Just as life is one gift, but the daily renewal of it by food, by air, by exercise, is a series of acts. Thinkers must constantly study, meditate, read; or the old stores would actually, to a large extent, die out. So yesterdays religion is a thing of yesterday. We need fresh draughts of living water, fresh breakings of the heavenly bread, fresh communings of conscience and heart with the Divine Lord.

3. This renewal is a daily one. Not a mere Sabbath one. Give us this day our daily bread! Day by day. (W. M. Statham.)

The renewal of life

The outward man is the visible, mortal man, which feels the exhaustion of endurance and endeavour. There is no magic fountain in which we can wash and be young. But the inward man must not decay. Its faculties are to be perennially vigorous--the inner eye clear, the hearing acute, the sensibility delicate, the step firm, the voice that of them who overcome. If this power and freshness are to be preserved the inward man must be renewed day by day.

I. Only through habitual devotion can the faculties of the soul be preserved and perfected. Darwin wrote--Up to the age of thirty, or beyond it, poetry … gave me great pleasure. Formerly pictures gave me considerable and music very great delight. But now for many years I cannot endure to read a line of poetry … I have also almost lost my taste for pictures or music … My mind seems to have become a kind of machine for grinding general laws out of large collections of facts ... If I had to live my life again, I would have made a rule to read some poetry and listen to some music at least once every week, for perhaps the parts of my brain now atrophied would thus have become active through use. The loss of these tastes is a loss of happiness, and may possibly be injurious to the intellect, and more probably to the moral character, by enfeebling the emotional part of our nature? Note here--

1. That mental faculties may be entirely extirpated by disuse. This is true touching spiritual gifts. Spiritual sensibility, imagination, sympathy, aspiration, may be starved and lost by men utterly immersed in secular life, and if the perishing of the aesthetic sense is a melancholy loss, as Darwin felt it to be, the loss of the diviner faculty, by which we appreciate the eternal beauty and glory of the moral universe, is yet infinitely more deplorable.

2. That constant culture is necessary to keep the intellectual faculties alive. And if we are to preserve the precious affinities, and energies of our deepest nature we must constantly stir up the gift that is in us--contemplating the highest beauty, listening to the music of eternity, holding loving fellowship with the perfect life and righteousness.

II. The lines of devotion in which we must habitually exercise ourselves.

1. Day by day we must instruct and elevate our mind by communion with Gods Word. Goethe said that every man should, every day, see at least one fine work of art, hear one sweet strain of music, read one beautiful poem. But we not only need the daily bread of mental delight, we need also daily manna for our spirit. Here, then, we must be spiritually mindful, and eat uninterruptedly immortal bread. Observe in Psa_119:1-176. the continuousness of the Psalmists fellowship with the God of truth. The virtue of this continuousness is implied in the closing words of our Lord (Joh_15:3-7). The full beauty and fruition of the branch is dependent upon its complete and constant identification with the tree. The Orientals express the persistence of the friendship of the noble in their saying, When the lotus is broken its fibres still remain, and whilst the frailest thread of connection remains the flower does not at once miss all its bloom; so even in the believers declensions Christ still insinuates fresh energy into the soul by secret fibres of union; yet the full beauty and fruitfulness of life are soon missed if we permit our fellowship with the truth in Jesus to become limited and irregular. We are often deeply anxious about the outer world, its clouds, temptations, etc., but really our concern lies chiefly with the depth and force of the life within us. The authorities declare that it is not so much a matter of atmosphere with the London trees as it is of soil and draining; let the trees be right at the roots, and they will battle triumphantly with poisoned air. Being rooted and grounded in love and knowledge, we may defy all storms and deadly atmospheres, and put on and ever wear all the beauty of the summer (Psa_1:3).

2. Day by day we must purify our soul in fellowship at Gods throne. No greater mistake could be made than to allow the vigour of a church to decline with the idea that periodical revival services would recover lost ground. And in our personal life we must not expect by extraordinary devotion to recover in an hour what we have neglected in a week. Only through constant communion with God can we perfect and preserve the purity of our spirit. We must attend to our toilet every day, many times a day, if we are to continue altogether presentable. And this is equally true of our inward life, with its thousand possibilities of defilement. The housekeeper cannot afford to let the furniture be tarnished with the design of restoring all things to brightness by some energetic periodical cleansing; the house can be maintained in true purity and comeliness only through daily industry and thoroughness. Thus is it also with character. What do days of neglect mean in a garden? What do days of neglect mean on shipboard? And the days of dulness and faithlessness in our life leave results of secret flaws and failures of character which many days of humiliation and painful striving may hardly retrieve. We must meet the wear and tear of probation by constant renewal in secret intercourse with God.

3. Day by day we must make the best of lifes opportunities.

(1) We must make the best of lifes opportunities in getting good. The moral wealth of life is not minted out of great occasions and extraordinary circumstances only, but through the wise economy of routine. Most people know about the gold and diamonds of Brazil; and yet the exports of sugar and coffee from that country in one year are of more value than all the gold and jewels found in it in half a century.

(2) And in doing good there must be the same faithful, systematic improvement of small opportunities. As Miss Havergal writes: The bits of wayside work are very sweet. Perhaps the odd bits, when all is done, will really come to more than the seemingly greater pieces: the chance conversations with rich and poor, the seed sown in odd five minutes. Our condemnation is that we let the days slip away despising the many simple chances they give for speaking kind words, doing little graceful acts by the wayside and the hearth. The wealth and beauty of the world spring not from the rare aloe whose scarlet splendour flames out once in twenty, fifty, or a hundred years; but from the grass which grows upon the mountain, and which is green the year round. We sometimes see a man in a comparatively small way of business; he makes the very least noise, and yet when he dies everybody is astonished by the large fortune he leaves behind him. So it is spiritually. Solomon appointed the priests to their service, the Levites, and the porters, as the duty of every day required. And it is by accomplishing our service as the duty of every day requires that we become rich toward God. (W. L. Watkinson.)

The inner man or soul growth

1. Man has two natures.

2. The outward nature is subject to the law of decay. The law of dissolution is operating on the body every moment. Particle after particle departs with every pulsation.

3. Whilst the outward man decays, the inner man may grow in strength. We would not depreciate the assistance which the inner derives from the outer. Like the atmosphere to the seed, the body is the medium which conveys to the soul those sunbeams and showers which quicken it into life and nourish its powers. All that is taught is that the soul can grow even while the body is decaying. Note--

I. The conditions of this soul growth.

1. There can be no growth, of course, without life. All plants and animals, however young, cease to grow the moment life departs. But the life must be healthful. What is the healthful life of a soul? Supreme sympathy with God.

2. There must be wholesome nutriment. No life can live upon itself.

3. There must be proper exercise. Christianity has a power to impart the life, supply the nourishment, and stimulate the exercise.

II. The characteristics of this soul growth.

1. Beautifulness. The growth of a flower is beautiful, so is the growth of a child, so is the growth of an empire. But the growth of a soul in virtue, in usefulness, in assimilation to God, is a more beautiful object than these. That flower will wither, but the soul will advance for ever--rise from glory unto glory.

2. Constancy. Growth is not a thing of fits and starts. The plant, the child, grow every hour; they do not grow one day of the week and pause on the others. If we are not religious always we are never religious.

3. Blessedness. A growing state is a happy state. See the lambs, the little bird, the child, etc. If you are growing in soul you are happy.

4. Endlessness. The capacity for growth in all other life under the sun is limited. The tree that grows a thousand years finds a point at which it stops and decays; not so with the soul. It doth not yet appear what we shall be.

5. Responsibleness. Man may not be responsible always for the growth of his body; if he has a dwarfish body, he cannot help it, but if he has a dwarfish soul he himself is to blame.

We learn from this subject--

1. The necessary condition of mans well-being. It is not that your wealth should increase, your influence extend, your social circle widen, for your body decays, and with this all these things lose their worth, but it is the growth of the soul.

2. The absolute necessity of the gospel. You cannot grow without spiritual life, nourishment, and incentives to action. And nothing but the gospel can give you these.

3. The true method of using the world. It is to make it promote the growth of the soul.

4. The Christians view of death. It is nothing but a change in the mere costume of our being. This mortal must put on immortality! (D. Thomas, D. D.)

The growth of the spiritual life

It is assumed--

I. That spiritual life exists. The phrase, inward man, has the same meaning as the new man. The agent producing this life is the Spirit of God; and whilst there is great variety in the means employed to produce it, its main features are always the same, the character and habits brought into conformity with Gods will.

II. That this spiritual life is susceptible of growth. This growth consists--

1. In the more vivid apprehension of spiritual realities. Spirituality of mind distinguishes the sincere Christian from the formalist.

2. In the development of a holy character. The influence of truth upon the character of a good man is like that of the sun upon the blossom, which causes it to expand in fragrance and beauty.

3. In a more enlightened and comprehensive view of spiritual truth. When I was a child, etc.

III. That the growth of this spiritual life is best promoted by the faithful and active discharge of duty. Here were men who sought no monastic seclusion, who resigned themselves to no luxurious meditations who had no time for any lengthened seasons of retirement, and yet whose spiritual life grew. Conscientious obedience to the will of God will be followed by the advancement of the spiritual life. By this obedience we exercise its faculties and display its moral excellences. True, intercourse with the world has its dangers, but our dangers are our discipline, and it is by discipline that the spiritual life attains to maturity.

IV. That the growth of this spiritual life is gradual as well as progressive. Day by day. Elsewhere we read of the renewing of the Holy Ghost. There is, then, continuous agency on the part of God, and there are continuous efforts on the part of man.

1. This daily renewal of the inner life is needed. There is the influence of a depraved nature, and the constant presence of natural objects, and these would exhaust and enfeeble its strength.

2. Is accomplished by all the events and circumstances of our ordinary life. This was the case with the apostles, who rendered prosperity and adversity subservient to the promotion of their spiritual growth.

V. That the physical life declines whilst the spiritual life advances. The outward man perisheth. True, that body is the workmanship of God. A fitting palace for the immortal guest within, but taken from the dust it must return to that from which it was taken. Contrast with this, the immortality of the spiritual life. In the forests of South America, it is no uncommon spectacle to see the trunks of aged trees covered with the joyous blossoms of climbing plants that have twined around them, as if Nature, with her kindly hand, sought to conceal and even beautify the corruption which she could not stay. In like manner, the beauty of the spiritual life appears amidst the decrepitude of the perishing body, giving grace and dignity to that which otherwise it would be pitiable to behold. Conclusion--

1. The words of the text suggest to us that the better part of our nature is the spiritual.

2. They furnish consolation to those Christians who are advancing in life.

3. Let each examine into his spiritual condition. (H. Gamble.)

Compensation

That there is an inward invisible man who makes himself visible -by the body and uses it as his instrument, is admitted in some form by all. The inward and outward man are felt occasionally to have different interests, and there is a necessity laid on man to choose between these. The outward man is doomed to perish, and often is seen rapidly decaying, while the mental and moral powers are as visibly increasing in elevation and intensity. Why should the course of the one be upward, while that of the other is downward? Why should men have experience at the same time of two opposite processes? Let us fix our attention, in considering this subject, on--

I. The two contrasted but closely related processes. These illustrate the law of compensation which runs through all things.

1. Often the most painful and humiliating losses have the highest kind of compensation.

(1) When a man first loses his sight how irreparable the loss appears. But from the very moment of the loss a principle of compensation is at work. His hearing, by the increased strain upon it, becomes acute; his sense of touch grows keen and discriminating. But more; how often does the blind man, shut out from the visible world, retire into the world of reflection. The objects of thought grow real to him; he acquires a command over his faculties, and a power of working on without external aid.

(2) When wealth is lost, life seems emptied out. But even in the first shock there is a stirring up of the man, a groping about for something to take the place of the lost wealth. And thus gradually higher qualities are called out, a determined energy to recover, if possible, what has been lost, or a falling back on the higher wealth of the soul. Have we not here an approach to the compensation of the text, as if the inward man were becoming younger, while the outer man was growing old. And this is in very truth what the compensation comes to. The renewal of the Holy Spirit is the rising and widening of the being towards its true nature, its immortal ideal.

2. This compensation is the solidest and greatest of all realities in the present. To become like God, this alone is greatness and blessedness, and this carries eternity in it. I watched once a series of dissolving views. One especially riveted my attention--a beautiful scene in Italy. On the verge stood a ruin, which lent to the scene pathos and romance; but while it faded there rose, dim at first, but ever clearer, the outline of another picture, till at last, when the old had wholly gone, there stood forth in majesty, a picture of the sea, the mountains, and the stars overhead. The eternal had taken the place of the transient. The same lesson is read to us every evening. The bright day departs; but when earth is hidden, heaven begins to unfold its treasures; when we lose this little world we gain innumerable worlds. So in the renewal of the inner man we have both a transcendent compensation in the present, and the pledge of a glorious and eternal future, which also enriches and glorifies the present.

3. Look at the special form of compensation seen in successive coverings and materials which perish and leave gain behind them. The warriors armour is his most outward man inspired and guided by the inward man of his courage and skill. The armour is broken, but the warrior may survive many helmets and suits of armour. Dress is the ordinary outward man. It is that by which he is known to his fellows. His life is preserved and even dignified by it. But in thus adorning man apparel decays, yet the benefit it has conferred remains. The child has been growing all the while that the raiment that sheltered him has been decaying. The ship that carries the emigrant to the land of his hopes may be sorely battered on its course, and at last shivered on the rock-bound coast, but it has borne its passengers across the ocean. They escape and thrive in that new land; it perishes and sinks beneath the waves. Every book and pen which the child uses and wears out adds to his knowledge and facility. The paint and brush of the artist are used and expended by him in giving birth to that which endures, while his own faculty also is increased.

4. Human life thus yields innumerable examples of the gain remaining from materials that disappear. Shall not decay of the body, the decisive and the saddest decay, afford the highest example? If the body in its labour and decay does not work out permanent results of the best kind on the soul it accomplishes no result. It is only that which enters into the spirit that can survive death. If there is no compensation for the loss of the outward man, what an illusion are all the examples of the principle in the constitution of things. If the law fails here, what can it bring to us but sadness, however bright its manifestations elsewhere? And if there is compensation, it must be in the sphere of the inward man. When the temple falls, the priest will rise to the temple made without hands, eternal in the heavens.

II. The points of correspondence that should exist between the two processes.

1. Decay is constant. Each of us may say, I die daily. Our motion is ever onward to death. We ought then to have in this a constant stimulus to renewal of inward life. Let renewal day by day be our conviction, our task, and our joy.

2. Decay has times of special impulse when more progress is made toward dissolution in a few days than in many years. But this has its counterbalance in floods of grace, bursts of light, accesses of love and enthusiasm, that lift up and strengthen and gladden the inward man.

3. There is a waste caused by toil and a decay that goes on in rest; so, on the other hand, renewal is furthered by exertion and by quiescence. To labour and to rest in God are both necessary. We must contend against evil, and labour earnestly to be filled with the fruits of righteousness; but often renewal comes more from keeping the soul in a right attitude toward God.

4. Extremes and sudden changes hasten the decay of the outward man, so extremes and sudden changes of condition may hasten the renewal of the inward man. Some of these extreme and sudden changes you remember well; is it not true that they shook and roused you in an altogether peculiar way, and opened up for you unknown reaches of thought and aspiration?

5. The outward man decays both by pain and pleasure; the inward man should be renewed both by sorrow and joy. Have you known the power of physical pain in bringing down the outward man, and shall you not welcome the pains of the spirit which elevate and emancipate the inward man? Are there any that have known the weakening influence of unhallowed pleasures and joy? Will not they of all others pursue the joys that strengthen the soul and heart?

6. Decay sometimes proceeds from without inwards, as in the case of external injury; sometimes it proceeds from the very heart, and slowly makes itself felt in the outer activity. Is there not a similar twofold process m the renewal of the inner man?

7. The whole outward man perishes. But the renewal of the inward man often bears a most imperfect correspondence in this respect. A man cannot exempt any particular portion of his body from decay, but he can shut out whole regions of his inward nature from renewal. How often it seems as if some parts of a man are like desert, while others are like Eden, as if a portion of a man were inhabited by Satan, and another portion by Christ. But should not men who know their whole outward nature to be decaying, and doomed to perish, be constantly reminded of the need of the whole inward nature being permeated by life?

8. Decay is sometimes accelerated by materials and means which usually strengthen or heal; so in the inward man renewal may be promoted by things whose natural influence and effect is to corrupt and destroy. Often the debilitated frame is injured by the most healthful influences. The bracing air pierces it, the genial heat of the sun oppresses it. Food turns to poison. Healing medicine kills. But over against this is the great and cheering fact in the spiritual world--that temptations to evil may be the most potent means for good; that a wholly corrupt social atmosphere may disgust a man with evil, and throw him with intensity into a spiritual sphere; that doubts may conduct straight to the clearest faith; that there is no difficulty that threatens to swallow a man which may not issue in high and lasting gain. All poisons are changed into food and medicine to him who keeps near to Christ.

9. Decay sometimes proceeds at a constantly increasing rate. But if there is a downward gravitation there is also an upward. We call it natural that a stone should fall faster and faster as it approaches the earth, it is equally natural that a soul should be renewed increasingly, should rise faster and faster as it approaches heaven. (J. Leckie, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 4:16-17. For which cause — Because of which abounding grace that supports us; we faint not — Under any of our present pressures; but though our outward man — The body; perish — Be worn out and brought to dust prematurely, by our continual labours and sufferings; our inward man — The soul; is renewed day by day — After the divine nature and likeness, receiving fresh degrees of spiritual strength, purity, and consolation, in proportion as the body grows weaker, and we feel our dissolution approaching. And it is reasonable that this should be the case; for our light affliction — Το παραυτικα ελαφρον της θλιψεως, momentary lightness, or light thing (as Macknight renders it) of our affliction; worketh, or rather worketh out, for us a far more exceeding weight of glory — That is, a weight of glory far exceeding the affliction, both in degree and duration: or, far greater than we could have received if we had not passed through the affliction. For the affliction, by correcting our faults, exercising and thereby increasing our graces, and purging us as gold and silver are purified in the furnace, increases our holiness and conformity to God, and thereby prepares us for a greater degree of future felicity than could otherwise have been assigned us; God also as certainly rewarding his people hereafter for their sufferings patiently endured, as for their labours diligently and cheerfully accomplished. “The Hebrew word,” as Macknight justly observes, “answering to glory, signifies both weight and glory. Here the apostle joins the two significations in one phrase; and describing the happiness of the righteous, calls it not glory simply, but a weight of glory, in opposition to the light thing of our affliction; and an eternal weight of glory, in opposition to the momentary duration of our affliction: and a more exceeding eternal weight of glory, as beyond comparison greater than all the dazzling glories of riches, fame, power, pleasure, or any thing which can be possessed in the present life. And after all it is a glory not yet to be revealed; it is not yet fully known.” But, as Blackwell (Sacred Classics, vol. 1. p. 332) well expresses it, “This is one of the most emphatic passages in all St. Paul’s writings, in which he speaks as much like an orator, as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction, which is but for a moment; as if he had said, It is even levity itself in such a comparison. On the other hand, the καθ’ υπερβολην εις υπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weighty, eternal glory, so solid, so lasting, that you may pass from hyperbole to hyperbole, and yet when you have gained the last, you are infinitely below it.” Indeed, as another eminent writer observes, the beauty and sublimity of St. Paul’s expressions here, as descriptive of heavenly glory, opposed to temporal afflictions, surpass all imagination, and cannot be preserved in any translation or paraphrase, which after all must sink far, very far below the astonishing original.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:16-17 we never give up: This call to endurance is given with a reminder of what is in store in the future (5:1-10). The human body is in the process of dying in the normal course of growing old, and Paul was particularly worn away physically and emotionally (4:8-12). Yet he was being renewed every day—his spirit’s life was being rejuvenated and revitalized by the power of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 4:16. Διὸ οὐκ ἐκκακοῦμεν, for which cause we faint not) 2Co 4:1, note.—ὁ ἔξω, the outward [man]) the body, the flesh.—διαφθείρεται, be wasted away [perish]) by affliction.—ἀνακαινοῦται, is renewed) by hope; see the following verses. This new condition shuts out all κακία, infirmity [such as is implied in ἐκκακοῦμεν, faintness.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_4:16. Διό] namely, on account of the certainty expressed in 2Co_4:14 (partly elucidated in 2Co_4:15), in significant keeping with εἰδότες, and hence not to be referred back to the faith of the preachers, 2Co_4:13 (Hofmann).

οὐκ ἐκκακ.] as 2Co_4:1. The opposite of ἐκκακ. is: our inward man, i.e. our morally self-conscious personality, with the thinking and willing νοῦς and the life-principle of the πνεῦμα (see on Rom_7:22; Eph_3:16; comp. 1Pe_3:4), is renewed from day to day, i.e. it receives through the gracious efficacy of the divine Spirit continually new vigour and elevation, τῇ πίστει, τῇ ἐλπίδι, τῇ προθυμίᾳ, Chrysostom. But with this there is also the admission: even if our outward man, our phenomenal existence, our visible bodily nature, whose immediate condition of life is the ψυχή, is destroyed, i.e. is in process of being wasted away, of being swept off, namely, through the continual sufferings and persecutions, μαστιζόμενος, ἐλαυνόμενος, μυρία πάσχων δεινά, Chrysostom. For though the continual life-rescues reveal the life of Jesus in the body of the apostle (2Co_4:11), yet there cannot thereby be done away the gradually destructive physical influence of suffering on the bodily nature. There is here a noble testimony to the consciousness of a continuous independence of the development of spiritual life on the passivity of the body; but the view of Billroth, who finds in ἀνακαιν. the growth of the infinite, the true resurrection, is just as un-Pauline as is the opinion of an inward invisible body (Menken), or even of a corporeality of the soul (Tertullian). On the point whether the inward man includes in itself the germ of the resurrection of the body (Osiander), the N. T. says nothing. Rückert diverges wholly from the usual interpretation, and thinks that διὸ οὐκ ἐκκακ. is only an accessory, half parenthetical inference from what precedes, and that a new train of thought does not begin till ἀλλʼ: I have that hope, and hence do not become despondent. But even if I did not possess it, supposing even that my outward man is actually dissolved, etc. Against this it may be urged that οὐκ ἐκκακοῦμεν, ἀλλʼ κ.τ.λ. could not but present itself obviously to every reader as closely connected (we faint not, but), and that the whole interpretation is a consequence of Rückerts erroneous exposition of 2Co_4:14. Hence Neander also gives a similar interpretation, but hesitatingly.

On διαφθείρεται, comp. Plato, Alc. i. p. 135 A: διαφθαρῆναι τὸ σῶμα.

The ἀλλʼ (at, on the contrary) in the apodosis, after a concessive conditional sentence, introduces with emphasis the opposite compensating relation; see Fritzsche, ad Rom. I. p. 374; Nägelsbach on the Iliad, p. 43, ed. 2; Baeumlein, Partik. p. 11.

ὁ ἔσωθεν] the inward, inner man. Regarding adverbs in θεν with the same meaning as their primitives, see Lobeck, ad Phryn. p. 128; Hartung, Kasus, p. 173.

ἡμέρᾳ καὶ ἡμέρᾳ] day by day; καθʼ ἡμέραν, τὸ ἐφʼ ἡμέραν (Eur. Cycl. 336), in point of sense, for ever and ever, without interruption or standing still. A pure Hebraism, not found once in the LXX, formed after יוֹם וָיוֹם; comp. יוֹם יוֹם Est_3:4; Gen_39:10; Psa_68:20. See Vorst, Hebr. p. 307 f.

ἀνακαινοῦται] Winer aptly remarks (Progr. de verbor. cum praepos. compos, in N. T. usu, III. p. 10), that in ἀνακαινοῦν, to renew, to refresh, the question does not arise, utrum ea ipsa novitas, quae alicui rei conciliatur, jam olim adfuerit necne; see on Col_3:10. Instead of ἀνακαινοῦν, the Greeks have only ἀνακαινίζειν (Heb_4:6), but the simple form is also classical.

The confession εἰ καὶ ὁ ἔξω κ.τ.λ … became a watchword of the martyrs. Comp. Cornelius a Lapide.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 4:16-18 . HE IS SUSTAINED BY A GLORIOUS HOPE.

2Co 4:16 . διὸ οὐκ ἐγκακοῦμεν κ . τ . λ .: wherefore, sc. , because of the thought in 2Co 4:14 , we faint not (repeated from 2Co 4:1 ); but even though our outward man is decaying, yet our inward man is being renewed day by day . That is, even though (note εἰ καί with the indicative as introducing not a mere contingency, but a matter of fact; see reff. 2Co 4:3 ) the “earthen vessel” (2Co 4:7 ) of my body is subject to a continual νέκρωσις (2Co 4:10 ) and decay, yet my true self is daily renewed by Divine grace; it is in hope of the consummation of this “renewal” that I faint not ( cf. Isa 40:30 ). The contrast between ὁ ἔξω ἡμῶν ἄνθρωπος and ὁ ἔσω ἡμῶν ἅνθρωπος has verbal parallels in Rom 7:22 , Eph 4:22-23 , Col 3:9 ( cf. also 1Pe 3:4 ), but they are not quite apposite, as in those passages the thought is of the difference between the lower and higher nature, the “flesh” and the “spirit,” whereas here the decay of the bodily organism is set over against the growth in grace of the man himself; cf. the expression of Plato, ὁ ἐντὸς ἄνθρωπος ( Republ. , ix., p. 589). The phrase ἡμέρᾳ καὶ ἡμέρᾳ is a Hebraism; it is not found in this exact form in the LXX, but it might well be a rendering of יוֹם ריוֹם ( cf. Gen 39:10 , Psa 68:19 , Est 3:4 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He addeth as it were a triumphant song, how that he is outwardly afflicted, but inwardly he profiteth daily: and passeth not at all for all the miseries that may be sustained in this life, in comparison of that most constant and eternal glory.

Gathereth new strength, that the outward man be not overcome with the miseries which come freshly one upon the neck of another, being maintained and upholden with the strength of the inward man.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. For which cause we faint not] ουκ εκκα κουμεν. See note on 2Co 4:1. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. For which cause we faint not 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. 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, 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, 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!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) For which cause we faint not.—Ho returns, after a long digression, to the assertion with which 2 Corinthians 4 had opened, but in repeating the words he enters once again on the same line of thought, but under a different succession of imagery. The “outward man,” the material framework of the body, is undergoing a gradual process of decay, but the “inward man,” the higher spiritual life, is “day by day” passing through successive stages of renewal, gaining fresh energies. This verb also, and its derivative “renewal,” are specially characteristic of St. Paul. (Comp. Rom_12:2; Col_3:10; Tit_3:5.) The verb in Eph_4:23, though not the same, is equivalent in meaning.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

Ver. 16. Yet the inward man] Peter Martyr dying, said, "My body is weak, my mind is well, well for the present, and it will be better hereafter." This is the godly man’s motto.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 used here, see the note on 2Co 4:1. We are 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 vigor and strength, since it expands while the body decays; and of course the soul may exist independently of the body, and in a separate state.

Perish - Grows old; becomes weak and feeble; loses its vigor 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 vigor, 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 materialist, 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; compare note, Rom 7:22.

Day by day - Constantly. There was a daily and constant increase of inward vigor. 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 people from death.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Because of this double advantage which accrueth from our sufferings, viz. the furthering of the good of your souls, and the promoting the glory of God from the thanksgivings of many, though we suffer many harsh and bitter things, yet we do not faint nor sink under the burden of our trials; but though, as to our outward, nan, we are every day dying persons, daily decaying as to the strength, and vigour, and prosperity of our outward man, yet the strength and comfort of our souls and spirits reneweth day by day; we are every day stronger and stronger as to the managing of our spiritual fight, and every day more cheered and comforted in our holy course.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. For which cause—From this embracement of you all in the glories of Christ’s resurrection.

Faint not—Falter not (note 2Co_4:1) through fear, despondency, or endurance of hardship and wear-out. But the reverse, though our outward, bodily, man perish, by hardship and wear-out, the inward, spirit, is renewed, so as to administer a refreshment and indestructibility for the time being to an earthly vessel.

Day by day—Each day has its waste and repair. Nevertheless the renewal does not fully replace the waste, for the earthly is slowly or rapidly transitory. The machine will run down or be violently struck down. Still, as the cessation is in the outward man, and the renewal is in the inward, the fountain of energy will empower the inward to survive the wreck of the outward.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 16-18. The Christian minister is upheld by hope.

Therefore. Knowing that our daily death is the pathway to eternal life (ver. 14). We faint not (see ver. 1). Though; rather, even if. Our outward man. Our life in its human and corporeal conditions. The inward man. Namely, our moral and spiritual being, that "new man which is renewed in knowledge after the image of him that created him". (Col_3:10) Is renewed; literally, is being renewed; i.e. by faith and hope. Day by day. The Greek phrase is not classical, but is a reminiscence of the Hebrew.

Soul-growth.

"For which cause we faint not," etc. Observe at the outset:

1. Man has a duality of nature the outward and the inward; the latter the man of the man.

2. The decayableness of one of the natures. "Our outward man perisheth." This is constantly going on.

3. The constant growth of the tuner nature. "The reward man is renewedday by day. "Soul growth implies three things.

I SOUL LIFE. Dead plants and dead animals can no more grow than stones. The inner man uurenewed is morally dead; its life consists in supreme sympathy with the supremely good.

II SOUL NOURISHMENT. No life can live upon itself. The appropriation of outward elements is essential to sustentation and growth. Moral and spiritual truths are the nutriment of souls.

III SOUL EXERCISE. All life seems to require exercise. Even the productions of the vegetable world cannot grow without it; though they cannot move themselves, they are moved by the breezes of heaven. Animal life requires it, and the soul must have it in order to grow. It must "exercise itself unto godliness." "They that wait upon the Lord shall renew their strength.

Vers. 16-18.

Heavy affliction made light.

Paul"s troubles were exceedingly heavy. So the troubles of many believers have been and are. The sufferings of saints often seem severer than those of sinners. For them the furnace is made seven times hotter. But Paul with his heavy sorrows speaks of them as light, and speaks of them as they really seemed to him to be under the conditions to which he refers. No affliction could well be heavier than his, and yet it was light. So is the believer"s

I WHEN HE CONSIDERS DURING HOW SMALL A PORTION OF HIS LIFE IT HAS TO BE BORNE. It is but "for a moment." Not so long as a second contrasted with a thousand years. Eternity makes time short. Our troubles are like Pharaoh"s horsemen they cannot pass the Red Sea of death. In this flash of our existence we may weep, but in the ever-continuing life of heaven we shall rejoice.

There shall I bathe my weary soul In seas of heavenly rest, And not a wave of trouble roll Across my peaceful breast.

Our cross is borne but for a moment, our crown forever.

II WHEN HE CONTRASTS THE PRESENT BRIEF TROUBLE WITH THE ETERNAL WEIGHT OF GLORY. True thoughts of heaven prevent exaggerated views of earthly, sorrows. When the future is shut out we can easily sit down and lament, but when faith sees the "inheritance incorruptible and undefiled, and that fadeth not away", (1Pe_1:4) our present griefs dwindle into insignificance. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed". (Rom_8:18) Why should we be disquieted so much by these things when those are so near? Shadows hang heavily over us until the sunshine of the coming glory breaks through the clouds, and then the shadows flee away. Why should we concentrate thought upon the short present when the long future is so fair? If we think much of the home, the journey homewards will seem short, and the troubles of the way of little account. Every hour of sorrow brings us an hour nearer the land that is sorrowless. And what shall we possess there? The apostle strives in vain to find language sufficiently strong to describe even what he on earth could perceive of heaven and more exceedingly an eternal weight of glory" (ver. 17).

III WHEN THE MEANING OF PRESENT TROUBLE IS REALIZED. To the true child of God:

1. It may mean the destruction of the outward man, but it assuredly meansthe renewal and development of the inward. It is not even present injury it is present good. It is medicine, not poison.

2. It prepares us for the coming glory. The fire consumes the dross, theknife cuts away the diseased part, the chisel strikes off that which would impair the beauty of the statue. The apprenticeship of sorrow fits us for the long service of glory. Through much tribulation we enter the kingdom and are prepared top its duties. The joys of heaven are dependent on the sorrows of earth; without the latter we should not be ready for the former. "Tribulation worketh patience," etc.. (Rom_5:3)

3. Whilst suffering cannot in any way merit salvation, affliction rightlyendured shall not be without reward. If we fight the fight of faith, and endure hardness as good soldiers of Jesus Christ, we shall receive a crown of righteousness which fadeth not away. "If we suffer we shall also reign with him". (2Ti_2:12)

PRACTICAL.

1. Faint not. Many faint because they see no reason why they should not faint. Yet all reasons point the Christian to patient endurance. If we lose heart we lose strength. To despair is to charge our Master with unfaithfulness. Seek to be a good swimmer in the sea of trouble, and if the waves go over you, still faint not, for soon you will rise to the surface again, and see that the shore is nearer.

2. Be not much concerned about the things of this life. (Ver. 18.) These are perishing. The imperishable are our better portion. Look not at the things which are seen; they are not worth looking at. "Set your affection on things above" (Col_3:2)

3. Look at things unseen by the carnal sense, but clear to faiths vision. (Ver. 18.) God, Christ, holiness, usefulness, spiritual joys, the new Paradise, these are "eternal. H.

Inward renewal and outward decay.

The contrast here is not that which the apostle draws elsewhere between the flesh and the spirit, or the old man and the new. That is a moral distinction. But this is between the physical and the spiritual in man, the outward and palpable on the one hand, the inward and impalpable on the other. These are intimately connected. They have a constant sympathy. An aching body jades the mind; an aching mind jades the body. A healthy body invigorates the mind; a cheerful mind sustains the body. Each affects and is affected by the other. Yet there is sometimes witnessed a glorious mastery over outward disadvantages by the force of the inward man. The heroic mind is firm, even when the physical frame is shattered. And nothing is so productive of this heroism as faith. They who have "the same spirit of faith" as was in Paul "faint not.

I OF INWARD RENEWAL. The case in view is that of a regenerate man. It is assumed that spiritual life has been received. And now it is shown that "the washing of regeneration" is followed by "the renewing of the Holy Ghost." Good men are liable to fits of inward fainting, languor, and emotional deadness, when they are in great danger of being overcome by temptation. Therefore they need to pray often for a stronger life. "Renew a right spirit within me.

1. Wherein is the inner man renewed? In righteousness and holiness of truth". (Eph_4:24) And so in all spiritual strength the power of resistance to sin, of self-denial, of patience, and of generous charitable action.

2. Whereby is the inner man renewed? By the power of God; by the energy of the Holy Ghost. It is he who, with the Word of truth, makes vivid demonstration of righteousness to the conscience, strengthens holy purpose in the will, and gives fervour to devout affections in the breast,

3. How often is the inner man renewed? "Day by day." Not that all days are alike. As a nation has its special dates in history, days by which its future has been moulded, on which its decisive battles were fought or its independence was won, so may a Christian man have his dates more or less clearly marked, outstanding and precious days by which his spiritual history has been determined, on which his fight of faith was well fought, and his liberty in Christ became established and sure. But while we recognize special days or eras of spiritual progress, we are disposed to say that in grace, as in nature, the ordinary is, after all, more expressive of Divine goodness than the extraordinary, and more essential to our welfare. The daily revival and maintenance of spiritual life is a better and greater thing than any occasional and exceptional blessing. "He holdeth our souls in life." The strength, moral as well as physical, which is daily expended is also daily restored. John Bunyan makes the Christian pilgrim see a man secretly feeding with oil a fire on which another cast water, and the fire burned "hotter and hotter." The Interpreter explained it of Christ"s secret and constant renewal of the sacred fire in "the souls of his people.

II OF THE RELATION WHICH INWARD RENEWAL MAY BEAR TO OUTWARD DECAY. St. Paul was conscious of two changes an outward descent to feebleness and earth, and an inward ascent to firmer strength and higher vitality.

1. The inward defies the outward. "Though our outward," etc. The constancy of the believing heart is all the more triumphant because of the feeble or decaying frame. What might of spirit has shown itself in tender women under acute suffering! What force of character and splendour of patience in men who scarcely had a day without bodily pain!

2. The inward renewal is often helped forward by the outward decay. It pleases God to further the spiritual life of his children in ways that are hard to flesh and blood. Indeed, we seldom see a keen relish for the things of the Spirit of God, a weaned spirit, a holy fervour while the outward man is quite at ease and commands every gratification. There is need of trouble in the outer sphere to exercise and quicken the inner life. Bengel, near the end of his course, said to a friend, "Illnesses serve to quicken and enlarge us in spirit after we have been dwindling. When our spiritual lamp burns dimly, it is often because its wick needs retrenching; and retrenchments are made from time to time upon the outward man by sickness and affliction." Thus it is not merely "though," but also sometimes "because," our outward man perishes that our inward man is renewed. What a sad case is theirs whose outward man decays while there is no spiritual life in them! Time passes, health fails, life ebbs away, and there is nothing to put against it. The outward man perishes and the inward man perishes too. But why will ye die? The Lord wishes not that any should perish, but that all should come to repentance. F.

The outward and the inward man.

For the word "perish" in this verse, the Revised Version reads "is decaying." "Outward man" is the body, "inward man" is the soul, so far as the terms may be understood by anybody. "Outward man" is the whole sphere of the senses and the flesh; "inward man" is the whole sphere of the moral, the spiritual, the Divine, the eternal, so far as the terms may be apprehended by the quickened and regenerate of mankind. The "outward man" is man related to the "seen and temporal;" the "inward man" is man related to the "unseen and eternal." And what the apostle so plainly says in our text is this the "outward man," the material framework of the body, and the whole circle of purely human and earthly relations, are yielding to a gradual process of decay, and soon they must all pass away. But the "inward man," the spiritual life, the very man himself, is day by day rising, through successive stages of renewal, to yet higher life. And the very decayings of the body and of the earthly surroundings bear directly upon the nourishment and growth of the soul"s life, and so upon the soul"s future. This is the thought which is set before us for our consideration, and we begin with that familiar truth on which the statement of the text rests.

I BODY LIFE AND SOUL LIFE BOTH DEPEND ON NOURISHMENT, ON FOOD. This is the law of all created life. Angels live on angels" food. Souls live on appropriate souls" food. And bodies live by meat and drink and air. Science tells us that bodily life, health, fatness, and vigour directly depend on the character and quantity and appropriateness of the food supplied. Given vitality and freedom from active disease, and any bodily result that is desired can be obtained by giving flesh-forming, or bone-forming, or brain-making foods. And the health, the vigour, and the work of our soul"s life just as directly depend upon the food with which it is nourished. Would you get more good work out of your souls? Then you must feed them better. Do you expose your souls to much peril? Then you must improve and increase their food. We may speak of the soul"s life as being faith and love, and as having for its natural expression worship and work . Then the soul"s food which we provide must bear, in the most direct and efficient way, on these four things. Here is a most practical problem for each one of us to solve in our daily life What will nourish into the fullest health and strength my soul"s faith and my soul"s love? What will strengthen the soul"s brain and heart for holy worship, for prayer and praise, and the soul"s muscle and nerve for holy work? As life unfolds there come to us all times of special stress and strain. Business has its unusual anxieties. Home has its unusual cares. Decisions of grave importance have to be made, and we too easily forget at such times that we need better soul food; we must be oftener at the secret sources of spiritual nourishment; we must find out how strong they can become who eat of the tree of life, who partake of that Bread of life which satisfies, and that "flesh and blood" which are "meat indeed and drink indeed.

II NOURISH THE BODY LIFE HOW WE MAY, IT IS WEARING DOWN TO DECAY AND DEATH. "The outward man perishes." "The fashion of this world passeth away." All the feeding, all the nourishing, all the fresh air, cannot keep the bodily powers working over long; for soon the sight grows dim, and the hearing fails, and the taste palls, and the hands tremble, and the breath goes hard, and the limbs totter, and then the golden bowl is broken at the fountain, and man goeth to his long home, and the mourners go about the streets. There is a fixed limit beyond which the body cannot go. None of us can with impunity exert ourselves beyond the limits of our physical strength, for gradually, as the years pass on, our vital force is lowered, our recuperative power fails, the body is really decaying and wasting down to helplessness and death. But why should we trouble because we cannot feed these bodies of ours into a strength that shall resist disease and old age, and make our years last through all the generations? They are not us. They are but the machinery, the agency, the sphere, of our sublime moral trial. They may last no longer than is needed for the perfecting of the trial. I shall not want this frail body, with its limited senses and relations, nor shall I want this "ower sin-burdened earth," when God sees that my moral trial is over; when he has found out, by this practical experiment, what I really am. I can see them both pass away, and enter God"s spiritual and incorruptible body the glorified counterpart of this body I now have which is fashioned akin to the "new heavens and new earth, wherein dwelleth righteousness.

III NOURISH THE SOUL LIFE, AND IT WILL GROW ON FOREVER. For there are no forces that can touch the regenerate soul to destroy it. "I give unto them eternal life," He said who brought life and immortality to light by His gospel, "and they shall never perish, neither shall any man pluck them out of my hand." Law, Satan, sin, temptation, worldly atmospheres, death, and hell cannot hurt the soul whose vitality is well nourished and maintained. Take food for the body, and its service is soon spent. Take food for the soul, and its service never can be spent; it becomes a permanent element of good; it has gone to the making of character, which death has no power to touch. There are, indeed, varieties of religious experience, ups and downs of religious feeling. We may encrust our lives with worldliness, we may feed our souls with nothing but the luxuries of human pleasure, and if we do so we must suffer, and bitterly suffer. Great diseases and calamities may come to us as cleansing and correcting processes. But God will not let the soul growth be permanently hindered. If we will not make the soul thrive by the food of truth, and duty, and worship, and prayer, and fellowship, then he will make it thrive by the medicine of pain, and distress, and humiliation, and bereavement, and loss; but thrive and grow it shall. "The inward man shall be renewed day by day.

IV THE VERY WEARING DOWN, SUFFERING, DECAYING, AND DYING OF THE BODY LIFE ARE MADE AGENTS IN NOURISHING THE SOUL"S LIFE. St. Paul goes on from our text to say, "For our light affliction worketh for us a far more exceeding and eternal weight of glory." How bright and hopeful that bruised, worn, suffering apostle always was! He even found it in his heart to glory in his infirmities, because, the weaker he was, the more of Christ"s power must rest on him and work through him. The outward man perishes, but he is not going to be sad or to faint about it, since the inward man is renewed day by day. And Paul says that there is such an intimate relation between these two that, by the dying of the one, the life of the other is actually furthered. Our light afflictions and our testing death are even made food for our soul"s growth. We may thrive upon our very woes. Trial, toil, struggle, weariness, frailty, pain, bereavement, all the body can know of sorrow and care, are the soul"s food. It lives by them. It thrives on them. It steps up toward heaven with the help of them. "Out of the eater it brings forth meat; out of the strong it brings forth sweetness. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore - Because of this grace, we faint not. The outward man - The body. The inward man - The soul.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The original word for fainting signifies to shrink back, as cowards in war, or to sink down as porter under the pressure of some heavy burden: For this cause we faint not. For what cause? namely, this, that though their bodies were weakened by affliction, and they were daily decaying, as to the strength and vigour of the outward man; yet, as to their inward man, the strength and vigour of their minds and spirits were day by day renewed.

O happy apostle! the cold blasts of persectuion beating upon thy outward man, did by a spiritual antiperistasis increase the heat of grace within; thy soul is made fat with blows upon thy body, and battens with pricking and beating; every stone thrown at thee knocked thee nearer to Christ, the chief corner-stone: under all the storms and billows of affliction, thou, like Noah’s ark, wert lifted up nearer to heaven; and after every encounter, thy salvation is nearer than before. Well therefore mightest thou declare and say, For this cause we faint not.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Wherefore [because each death is followed by a co-ordinate resurrection] we faint not; but though our outward man is decaying, yet our inward man is renewed day by day . [The sacrifice of the carnal ever tends to the increase of the spiritual. The apostle knew that the transfiguration described at 2Co_3:18 was perfecting itself daily].

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16–18. For which cause. Moved by faith, hope, the love of souls and desire for the glory of God, we faint not; do not for a moment give way and relax our efforts. Though our outward man perish. Though our body waste away under the trials, or is threatened with death. Yet the inward man. His spiritual strength is constantly renewed by Christ. The “inward man” is the immaterial nature in contrast with the material body. See Rom. 7:22 and Eph. 3:16.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul writes that the Corinthian difficulties are minor and do not last long when compared to the unseen eternal things.

So we do not become discouraged

This can be stated as a positive. AT: "So we remain confident" (See: Double Negatives)

outwardly we are wasting away

This refers to their physical bodies decaying and dying. AT: "our physical bodies are getting weak and dying" (See: Assumed Knowledge and Implicit Information)

inwardly we are being renewed day by day

This refers to their inward, spiritual lives getting stronger. AT: "our spiritual beings are being strengthened day by day" (See: Assumed Knowledge and Implicit Information)

inwardly we are being renewed day by day

This can be stated in active form. AT: "God is renewing our inward being more each day" (See: Active or Passive)

this momentary, light affliction is preparing us for an eternal weight of glory

Paul speaks of his sufferings and the glory that God will give him as if they were objects that can be weighed. The glory far outweighs the suffering. (See: Metaphor)

that exceeds all measurement

The glory that Paul will experience is so heavy that no one can measure it. This can be stated in active form. AT: "that no one can measure" (See: Metaphor and Active or Passive)

things that are seen ... things that are unseen

This can be stated in active form. AT: "things that we can see ... things that we cannot see" (See: Active or Passive)

but for things that are unseen

You can supply the verb for this phrase. AT "but we are watching for things that are unseen" (See: Ellipsis)

translationWords

afflicted

eternity

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16–18. He has just said how his faith sustains him. Without using the word, he now expresses his steadfast hope. The balanced antitheses, verse by verse, give this passage something of the rhythm of a hymn.

16. ἐγκακοῦμεν (אBD) rather than ἑνκακοῦμεν (FG) or ἐκκακοῦμεν (CD3KLP). See on 2Co 4:1.

ὁ ἕσω ἡμῶν (אBCDFGP) rather than ὁ ἔσωθεν (D2D3KL).

16. Διὸ οὐκ ἐγκακοῦμεν. Wherefore we faint not: see on 2Co 4:1, to which ἐγκακοῦμεν takes us back. The thought emerges again 2Co 5:6. Through all his trials he retains courage. The διό refers to 2Co 4:14-15. Because all that comes upon him is for his readers’ benefit and the glory of God, therefore he can never lose heart.

ἀλλʼ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος. But (on the contrary) although (see on 2Co 4:3) our outward man is being destroyed, as a garment is ruined by moths (Luk 12:33). Nowhere else do we find ὁ ἕξω ἅνθρωπος. It is the same as the earthen vessel (2Co 4:7), which is battered and damaged and of less and less worth. See Ellicott on Eph 3:16.

ἀλλʼ ὁ ἔσω ἡμῶν ἀνακαινοῦται. Yet our inward man is being renewed (Col 3:10; comp. Heb 6:6; Psa 102:5, Ps. 103:30) day by day. In the LXX., as in classical Greek, ἀνακαινίζω is preferred to ἀνακαινόω. The process of renewal in the spirit is as constant as the process of decay in the body. S. Paul does not say that the body, which is again and again rescued from perishing, is preserved from waste. ὁ ἕξω ἄνθρωπος occurs Rom 7:22; Eph 3:16. Comp. ὁ παλαιὸς ἡμῶν ἅνθρωπος, ὁ καινὸς ἄνθρωπος (Rom 6:6; Eph 2:15; Eph 4:22; Eph 4:24; Col 3:9). These expressions are possibly of Platonic origin, and they should be noted as linking Epistles which are sometimes disputed, as Ephesians and Colossians, to Epistles whose genuineness is not open to doubt, as Romans and Corinthians. The idea of ‘renewal’ is another link (ἀνακαινόω Col 3:10; ἀνακαίνωσις Rom 12:2; Tit 3:5). The expression ἡμέρᾳ καὶ ἡμέρᾳ is unique in Biblical Greek. It does not mean ‘daily,’ which would be καθʼ ἡμέραν or τὸ καθʼ ἡμέραν, but ‘day by day’; there is a progressive renewal advancing as the days pass. Winer, p. 581. Tertullian has de die et die. See Origen’s use of the passage (on Mt. Bk x. 15).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16-18.] Second ground of encouragement—hope.

16.] Wherefore (on account of the hope implied in the faith spoken of ver. 14, which he is about to expand) we do not shrink (as in ver. 1: but now, owing to despair), but (on the contrary) though even (not ‘even if,’ putting a case; εἰ καί with ind. asserts the fact, as in εἰ καὶ σπένδομαι, Php 2:17) our outward man is [being] wasted away (i.e. our body, see Rom 7:22, is, by this continued νέκρωσις and ἐνέργεια τοῦ θανάτου, being worn out:—he is not as yet speaking of dissolution by death, but only of gradual approximation to it), yet (ἀλλά in the apodosis after a hypothetic clause, introduces a strong and marked contrast:—so Hom. Il. α. 81,—εἴπερ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ, ἀλλά τε καὶ μετόπισθεν ἔχει κότον, ὄφρα τελέσσῃ: see other examples in Hartung, Partikellehre, ii. 40) our inner (man) is [being] renewed (contrast, subordinately to διαφθείρεται, but mainly to ἐγκακοῦμεν) day by day (ἡμ. καὶ ἡμ., so Hebr. יוֹם וָיוֹם, Est 3:4; an expression not found (Meyer) even in the LXX): i.e. ‘our spiritual life, the life which testifies the life of Jesus, even in our mortal bodies (ver. 11), is continually fed with fresh accessions of grace:’ see next verse. So Chrys.,—πῶς ἀνακαινοῦται; τῇ πίστει, τῇ ἐλπίδι, τῇ προθυμίᾳ, τὸ λοιπὸν δεῖ (al. τῷ λοιπὸν) κατατολμᾷν τῶν δεινῶν. ὅσῳ γὰρ ἂν μυρία πάσχῃ τὸ σῶμα, τοσούτῳ χρηστοτέρας ἔχει τὰς ἐλπίδας ἡ ψυχή, καὶ λαμπροτέρα γίνεται, καθάπερ χρυσίον πυρούμενον ἐπιπλέον. p. 500.

17,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. Διὸ οὐκ ἐγκακοῦμεν. ‘No wonder that we do not lose heart.’ See on v. 1 and 5:6. Elevation of thought again affects the Apostle’s style. The rhythmic swing, which can be noticed at the end of ch. 3. and in 4:8 f., is easily felt here, and it continues till 5:5.

ἀλλʼ εἰ κά. ‘But (so far from our losing heart), although our outward man is being destroyed.’ As in v. 3, εἰ καί states hypothetically what is conceded as being actually the case.

ὁ ἔξω ἡμῶν ἄνθρωπος. The expression is unique, but its meaning can be determined with some certainty from the correlative term ὁ ἔσω ἄνθρωπος, which occurs here, Rom 7:22, and Eph 3:16. Cf. ὁ παλοιὸς ἡμῶν ἄνθρωπος, ‘our old self’ (Rom 6:6; Col 3:9; Eph 4:22). This use of ἄνθρωπος, very much as we use ‘self,’ is common in Paul and goes back to Plato, but ὁ ἐντὸς ἄνθρωπος (Rep. 589 A) is not parallel to ὁ ἔσω ἄνθρωπος : see A. J. Robinson on Eph 3:16, and cf. 1Pe 3:4.

The two expressions here, ὁ ἔξω and ὁ ἔσω ἄνθρ., correspond only roughly to what we call “the lower and the higher self,” and not quite exactly to the material and immaterial parts of our nature. Our bodies, with all physical powers, emotions, and appetites, belong to the ἔξω ἄνθρ., but not all immaterial elements belong to the ἔσω ἄνθρ. The latter expression is always used in a good sense, of that part of us which is opposed to worldliness and is rooted in God. It is the highest part of our immaterial being; that which is capable of being the home of the Holy Spirit and of being ruled by Him. But in all these expressions, ‘flesh’ and ‘spirit,’ ‘body.’ and ‘soul,’ ‘lower’ and ‘higher’ self, it is impossible to define the differences with logical exactness; our ignorance is too great. See on Rom 7:14.

Aug. (c. Faust. xxiv. 2) points out that there is here no room for Manichaean dualism. “The Apostle uses the inward man for the spirit of the mind, and the outward man for the body and this mortal life, but we nowhere find him making these two different men, made by two different powers. The two constitute one personality, the whole of whom was created by one and the same God. Nevertheless, this one person is made in the image of God, only as regards the inward man, which is not only immaterial but rational; and it is this which distinguishes him from the brutes. … The whole of this man, both in his inward and outward parts, has become old because of sin, and is liable to death. Yet there is a renovation now for the inward man, when it is reformed according to the image of its Creator, by the putting off of unrighteousness, that is, the old man, and the putting on of righteousness, that is; the new man. But hereafter, when what is sown a natural body shall rise a spiritual body, the outer man also shall acquire the dignity of a celestial condition (habitudinis); so that all that has been created may be recreated, and all that has been made be remade, by Him who created and made it.”

Still less is there here any room for Tertullian’s strange idea that the soul is corporeal.

ἀλλʼ ὁ ἔσω ἡμῶν ἀνακαινοῦται. ‘Yet our inward man is being renewed’ (Col 3:10; ἀνακαίνωσις, Rom 12:2; Tit 3:5). In class. Grk. as in LXX, ἀνακαινίζειν (Heb 6:6) is more usual. This form of the verb, like the idioms, ὁ ἔξω, ἔσω, παλαιός, καινός (νέος), ἄνθρωπος, connects Epistles, such as Ephesians and Colossians, whose genuineness is still, though less frequently, disputed, with Romans and 1 and 2 Corinthians, whose genuineness is not questioned by critics whose judgment counts. The verb does not necessarily mean that something which had perished is restored, but that in some particular that which ἀνακαινοῦται is being made as good as new. By comparing it with διαφθείρεται we obtain the meaning of both verbs. In the case of the physical powers there is a ceaseless wearing away, under the pressure of hard work, ill health, anxiety, and persecution; in the spiritual powers there is a ceaseless increase of strength. The one process, in spite of frequent Divine deliverances, must end in death; the other, by Divine decree, ends in eternal life. The force of the pres. must be preserved, ‘is being destroyed,’ ‘is being renewed’; cf. τὸν ἀνακαινούμενον in Col 3:10, and the significant changes of tenses in Eph 4:22-24. “How is it being renewed?” asks Chrys., and replies, “By faith, by hope, by zeal.’ The ἀλλά marks strong contrast, ‘nevertheless.’

ἡμέρᾳ καὶ ἡμέρᾳ. ‘Day by day’; there is no cessation in the progress; each day shows some advance. The form of expression is not found in LXX, nor elsewhere in N.T. It is commonly said to be a Hebraism (Est 3:4), but papyri may show that it was colloquial; Blass, § 38. 4; Winer, p. 581. Tert. (Scorp. 13) has the literal die et die and (De Res. Carn. 40) de die et die; Vulg. has the more usual de die in diem.

There is much the same division of evidence here between ἐγκακοῦμεν (ἐνκ.) and ἐκκακοῦμεν as in 4:1; see note there. A few cursives, Latt. Copt. Goth., Tert. omit ἡμῶν after ὁ ἔσω. D2 and 3 E K L have ὁ ἔσωθεν for ὁ ἔσω ἡμῶν, and this may be the reading represented by Latt. Cop. Goth., Tert.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Outward man - inward man. The material and spiritual natures.

Perish [διαφθειρεται] . Rev., much better, is decaying. Perish implies destruction : the idea is that of progressive decay.

Is renewed [ανακαινουται] . Better, is being renewed, the process of renewal going on along with the process of decay. Stanley cites a line attributed to Michael Angelo : "The more the marble wastes the more the statue grows." Compare Euripides : "Time does not depress your spirit, but it grows young again : your body, however, is weak" (" Heraclidae, " 702, 703)

Day by day [ημερα και ημερα] . Lit., by day and day. A Hebrew form of expression.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.