2 Coríntios 4
Adam Clarke · Citado em PreceptAustin
2 Coríntios 4:7-9
Clarke has an interesting note regarding earthen vessels "The original, ostrakinos skeuosin , signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. (2 Corinthians 4) Wick Broomall - Human nature in its weakness and frailty is pictured in the phrase earthen vessels (cf. Acts 9:15). (Wycliffe Bible Commentary - 2 Corinthians 4) Charles Swindoll has a convicting comment on earthen vessels - Paul likens authentic gospel ministers to ordinary earthen vessels—fragile clay pots that nevertheless contain the priceless treasure of the gospel. God could have displayed His light through angelic beings, direct visions and dreams, or even through personal divine revelations to each individual. He could have, because God is bound by nothing but His own plans and promises. Yet God, for His own purposes, has decided to reveal the treasure through us. Us! Some days I wake up and wonder, “Why, God? Why us? Why me?” Considering our frailties, fallenness, and outright folly, it’s a fair question. Let’s face it: When Paul likens us to “earthen vessels,” in some ways he is being optimistic! Some days we are just unshaped and unattractive lumps of clay (Rom. 9:21), or wispy clouds of dust (Gen. 3:19), or stony hearts (Prov. 28:14), or withering grass (1 Pet. 1:24). We should be honored and humbled in the extreme to be included in God’s plan to preserve and proclaim His priceless message. Yet somehow in the process we often forget the “clay pot” reality. Even in our churches, we work hard to impress each other, especially visitors. We try to handle the Scriptures with ease and finesse. We polish our performances to perfection. We downplay our flaws and patch up the cracks in our finish. We place our most treasured pots on display for all to see, failing to actually reveal the invaluable treasure inside. Yes, we’re motivated to minister with excellence, to offer service to God with our whole heart. God is not pleased with a “just wing it” attitude or a hapless, shoot-from-the-hip approach to ministry. That kind of attitude does not honor the treasure. God delights in thoroughness, hard work, and excellence (Col. 3:23). But a noble offering to God can easily cross the line into shameless showmanship. Though we must do and give our best in service to our Savior, we must never shine the spotlight on ourselves. Rather, we are to let His light shine through us, just as 2 Corinthians 4:7 concludes: “that the surpassing greatness of the power will be of God and not from ourselves.” (Insights from 1&2 Corinthians) Treasure (2344)(thesauros from títhemi = put, set) refers to the place where goods and precious things are stored for safekeeping (Think about the glorious Gospel you possess!) and thus a repository (place, room, or container where something is deposited or stored), a treasure chest, a storehouse, a treasury. The second sense of thesauros refers to that which is stored up in the treasury or repository (Mt 2:11 Mt 6:19 20 21 Lk 12:33). Figuratively thesauros can refer to the heart, as the repository of thoughts, feelings, purposes, etc (Lk 6:45, Mt 12:35). Here in 2Co 4:7 thesauros clearly refers to the priceless Gospel with which all believers have been entrusted. Remember that when Jesus entrusted the stewards with valuables, He expected them to use them wisely, which is so convicting, for how infrequently I give out this priceless treasure to those who are spiritually destitute! English definitions of treasure - Derived from Latin "thesaurus" = anything hoarded, treasure, storehouse, collection. Something of great worth or value. Gives us our English word "thesaurus" (a treasury of words). A great quantity of any thing collected for future use. Something or someone very much valued or highly prized. Wealth and riches, usually hoarded, esp. in the form of money, precious metals, or gems. Mounce - The most common use in the NT is in reference to material riches (Mt 6:19, 21; 13:44, 52; Lk 6:45; 12:34, 35; 2Cor. 4:7; Col 2:3; He 11:26), such as what someone may find hidden in a field (Mt 13:44). A person’s treasure is a clear indicator of the state of his heart (Lk 12:34). True disciples store up their treasures in heaven (Mt 6:20; 19:21; Mk 10:21; Lk 12:33; 18:22), where they will have access to them. Treasures become stored up in heaven when disciples use God’s wealth to advance His purposes. They may not be able to take the riches with them when they die, but they can send them on ahead. (Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan) L M Petersen writes that "Treasure in the Holy Scriptures consisted in money or any possession—jewels, gold, silver, vessels, ointments, spices, arms, grain and food, instruments of war—considered wealth or valuable, and which a king, a government, or an individual stored in a safe, guarded place to keep from thieves and robbers. (The Zondervan Encyclopedia of the Bible, Volume 5) Thesauros - 17x in 16v in the NAS - Matt 2:11; 6:19, 20 21; 12:35; 13:44, 52; 19:21; Mark 10:21; Luke 6:45; 12:33 34; 18:22; 2 Cor 4:7; Col 2:3; Heb 11:26 Always translated treasure(s). Be sure to observe Who spoke the most about treasure! What general principle does that teach us about treasures? Matthew 2:11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. Matthew 6:19-+ "Do not store up ( with a negative = a command to stop doing this!) for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 "But store up ( = Jesus commands us to make this the goal of our life every day of our life until we see Jesus face to face!) for yourselves treasures (literally the Greek reads = "treasure for yourselves treasures") in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also. Comment: Where is your heart today as you read this note? You can tell by in what or where or in whom you place value. Observe that the heart follows the treasure, not vice versa! Where is your treasure beloved? (See Solomon's wise advice Pr 4:23-+) As an aside, note that "time" is finite and priceless and therefore how you use the time allotted to you in this short life clearly reflects what you treasure and thus where your heart is -- Which motivated Paul to exhort all saints to daily, moment by moment, redeem the precious, passing time (Eph 5:16KJV-+)! Remember Jesus' warning in the context of Mt 6:19-21 that (Absolutely) No one can (dunamai) serve (douloo) two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You (absolutely) cannot serve (douloo) God and mammon (wealth, property). (Mt 6:24-+) (If you try to achieve a divided allegiance, all you will accomplish is anxiety - which is what Jesus goes on to exposit in the next 10 verses [Mt 6:25-34-+]! It follows that if I am anxious, I might do well to get a "heart check up" using God's "EKG" of Mt 6:24. This may not explain or alleviate all my anxiety but it is at least a starting point.) Richards: The saying “Where your treasure is, there your heart will be also” (Mt 6:21; Lk 12:34) focuses attention on values. That which is deemed valuable will be the focus of thoughts and efforts and will undoubtedly shape the choices that one makes in life. (Richards, L O: Expository Dictionary of Bible Words: Regency or Computer Version - New International Encyclopedia of Bible Words) Matthew 12:35 (Context = Mt 12:34) "The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. Comment: Good (as God defines good, cp Jn 15:5, 8) can only come from a "good heart" (cp Lk 8:15).
2 Coríntios 4:7-9
Clarke - God keeps us continually dependent upon Himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with Him. (2 Corinthians 4) Hodge writes that "Although what the apostle says here is true of all ministers, doubtless he was referring especially to himself and his own particular circumstances. He had spoken most highly of his mission, but he himself was a poor, weak, persecuted, downtrodden man. This, he says, only makes the power of God the more conspicuous, not only in the success of the apostle’s ministry, but in his preservation in the midst of dangers and sufferings that it seemed impossible anyone could either escape or bear. In order to show, on the one hand, how weak he is, how truly a mere jar of clay, and, on the other, how great and manifest God’s power is, the apostle contrasts his trials and his deliverances in the following verses. (2Co 4:8, 9) (2 Corinthians Commentary) Surpassing greatness (5236)(huperbole from huperballo = a throwing beyond the usual mark from huper = above + ballo = cast) is literally a "throwing beyond" (contrast Paul's following use of kataballo) and thus refers to a degree which exceeds extraordinarily a point on an implied or overt scale of extent. It means excess, extraordinary quality or character, far more, much greater, to a far greater degree, surpassing, beyond measure, utterly. This word is used only by Paul in the NT. Huperbole - 7v - Rom. 7:13; 1 Co. 12:31; 2 Co. 1:8; 2 Co. 4:7; 2 Co. 4:17; 2 Co. 12:7; Gal. 1:13 Power (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis conveys the idea of effective, productive energy, rather than that which is raw and unbridled. It is power which overcomes resistance or effects a change. It is no accident that Paul used dunamis more in the letters to the Corinthians than in any other writing - 26x in 22v -1Co 1:18, 24; 2:4 5; 4:19f; 5:4; 6:14; 12:10, 28 29; 14:11; 15:24, 43, 56; 2Co 1:8; 4:7; 6:7; 8:3; 12:9, 12; 13:4 (usually translated "power" but sometimes "miracles"). For example… For (explaining why the Cross of Christ should not be made void - 1Co 1:17) the word of the Cross is to those who are perishing foolishness, but to us who are being saved (present tense = saved every day = present tense salvation = sanctification) it is the power of God. (1Co 1:18) but (contrast with we preach Christ - 1Co 1:23) to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1Co 1:24) And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, (A picture of what a "clay pot" looks like in Christian ministry. Does this describe you [me] beloved?) 5 that your faith should not rest on the wisdom of men, but on the power of God. (1Co 2:4, 5) (Which is exactly what he is saying here in 2Co 4:7) For (explaining how Paul will assess those were teaching the Corinthians - did they have God's power?) the kingdom of God does not consist in words, but in power. (1Co 4:20) Now God has not only raised the Lord, but will also raise us up through His power. (1Co 6:14) (Resurrection Power fill me this hour!) For indeed He was crucified because of weakness, yet He lives because of the power of God (Who raised Him - 1Co 6:14). For we also are weak (cp "clay pots") in Him (Note the paradox: us = weak <> in Him = power), yet we shall live with Him because of the power of God directed toward you. (2Co 13:4) (Notice this reiteration of the divine axiom that it is out of a weak "clay pot" that the power of God is dispensed to thirsty souls! Why do we so often [and vainly] seek to be strong in ourselves!) The treasure that Paul is describing in this verse is the Gospel about which he writes in Romans.. I am not ashamed of the Gospel, for it is the power (dunamis) of God for salvation to everyone who believes, to the Jew first and also to the Greek. (Ro 1:16-+) Comment: Remembering that dunamis depicts inherent power residing in a thing by virtue of its nature, Paul is saying that the Gospel in and of itself has the inherent, omnipotent power of God working supernaturally to bring about the salvation of a lost soul who receives the Gospel (See similar dynamic taught in Col 1:5-+, Col 1:6-+ - Observe the "fruit" not of the clay pot messengers but of the surpassingly greatness of the power of the Gospel). Our English word dynamite is derived from dunamis and some have suggested that the Gospel is "God’s dynamite". This is misapplication of this English derivative in an attempt to try to picture the life saving power of the gospel. Dunamis does not refer to explosive power, as if the Gospel will blow men to bits but to intrinsic power able to save men. Kenneth
2 Coríntios 4:10-12
Clarke - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life-the preserving power, of Christ is manifest in our continual support. Live (2198) (zao) can refer to natural physical life (as opposed to death), to return to life from death (Mt 9:18, Acts 9:41, 20:12 Re 20:4, of Jesus Lk 24:5, Acts 1:3), to recovery from illness (Mt 5:23, Jn 4:50), to the sphere in which one lives (Acts 17:28), to one's conduct (how they live) (2Ti 3:12, cp Ro 6:2), to supernatural life (Jn 11:25, 26), of abundant life lived in the Spirit of Christ (Gal 2:20). Constantly (104) (aei) means always, forever (2Co 6:10, 1Pe 3:15). Aei can also describe a "duration of time as episodic" (BDAG) or as a frequently recurring action as here in 2Co 4:11. Incessantly. Aei - 7x in 7v - Acts 7:51; 2 Cor 4:11; 6:10; Titus 1:12; He 3:10; 1Pe 3:15; 2Pe 1:12. NAS = always(6), constantly(1). Aei - 5x in the non-apocryphal Septuagint - Esther 3:13 8:12; Ps 95:10; Isa 42:14; 51:13 Delivered (3860) (paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another as illustrated by Judas handing Jesus over to the authorities (Mt. 20:18–19; Mk. 10:33). Uses in Corinthian letters - 1 Co. 5:5 = "I have decided to deliver such a one to Satan"; 1 Co. 11:2 = "hold firmly to the traditions, just as I delivered them to you."; 1 Co. 11:23; 1 Co. 13:3; 1 Co. 15:3+ = "For I delivered to you as of first importance what I also received"; 1 Co. 15:24 = "He hands over the kingdom (Millennium) to the God and Father, "; 2 Co. 4:11 Why was Paul constantly delivered over to death? For the same reason John was on the Isle of Patmos "I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos, because of the word of God and the testimony of Jesus. (Rev 1:9+) THOUGHT: If you are proclaiming the Word of God and the testimony of Jesus, you may not be on the Isle of Patmos but doubtless you have experienced significant spiritual warfare for the enemy hates when a preacher or teacher is diligent to handle accurately the Word of Truth (2Ti 2:15-+) Jesus used paradidomi in a similar statement about LIFE coming out of DEATH. The difference of course is that when Jesus was given over to the power of death, it was a one time event (the Cross)… For He was teaching His disciples and telling them, “The Son of Man is to be delivered (paradidomi - also used in a similar context in Mk 10:33) into the hands of men, and they will kill Him (DEATH); and when He has been killed, He will rise three days later (LIFE).” (Mk 9:31, cp use of paradidomi in parallel passages = Mt 20:18, 19, Lk 18:31-33, Lk 24:7) Jesus also presented an agricultural metaphor to emphasize the paradoxical spiritual principle that LIFE comes out of DEATH Truly, truly (Amen, Amen), I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. (Jn 12:24) Comment: In context (shortly before His crucifixion) Jesus was metaphorically describing His crucifixion which would provide the way of salvation by which many might receive eternal life.
2 Coríntios 4:16
Clarke says the inner man is '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. (2 Corinthians 4) H A Ironside on the inner man - The inward man is… the real man, regenerated by the power of the Holy Ghost. The body gets weaker and weaker, but the inward man gets stronger and stronger. The nearer we get to heaven, the more real the precious things of the Lord become to us. I think Bunyan’s picture is a very lovely one. He saw the aged saints lying on the shores of the river of life in the land of Beulah, and they could get glimpses every now and then of the glory of the celestial city. At times they could actually see the shining ones from the other side, and at others they thought they could even hear the voices of the saints and their songs of praise. I think the aged know much of that. God’s saints who have lived for Him through the years, and now have gotten very close to the end of this life, already seem to get the sounds and sights from the celestial city yonder to which they are going; and be assured that these things will become more and more real to you the closer you get to the end. "At eventide, it shall be light." (2 Corinthians 4) OLDER ON THE OUTSIDE YOUNGER ON THE INSIDE! Being renewed - The process of inner renewal parallels the ongoing process of external decay. Wuest paraphrases it "being changed into a new kind of life (fit for the new spiritual existence into which we have been ushered in salvation, and constantly being conformed to the image of the Lord Jesus)" This process of renewal begins with our new birth or regeneration and is consummated at our glorification. Colin Kruse - The best commentary on the strengthening of the inner nature is found in the prayer of Ephesians 3:14, 15, 16, 17, 18, 19. There the inner nature is to be strengthened when by the Spirit it is indwelt by Christ and rooted and grounded in the love of God. (Tyndale Commentaries - 2 Corinthians) ESV Study Bible comments that this section "refers to the weakening of the physical body in contrast with the strengthening of the spirit, and also assumes a contrast between Paul’s life of suffering in this present evil age (his outer self) and the moral and spiritual transformation of his life into the image of God as seen in Christ (his inner self; see 2Cor 3:18). Henry Alford writes that renewal refers to "our spiritual life, the life which testifies the life of Jesus, even in our mortal bodies (2Co 4:11), is continually fed with fresh accessions of grace.
2 Coríntios 4:17
Clarke - Here we see the influence of Paul's Hebrew on his Greek -- The Hebrew word כבד = cabad (or kabod), means literally to be heavy (as in Job 6:3) and so to be glorious (a "weighty person" in society = one who is honorable, impressive, worthy of respect; of God kabowd refers to God's essence, the profound, glowing, confluent expression of the attributes of Deity which bears witness to a still more profound and incomprehensible reality of essence. Although invisible [Jn 4:24], He has made Himself known to man through revelation of His Names, His attributes, His written Word, and finally His Living Word, Jn 1:14, He 1:1, 2, 3); the apostle in his Greek unites both these ideas, and says, "weight of glory." (2 Corinthians 4) Thomas Watson - They shall not only have weight for weight, measure for measure, their load of glory for their load of sufferings—but they shall have over-weight, over-measure; good measure, pressed down, heaped together, and running over shall then be given unto them (Lk 6:38+). According to their deep poverty, shall be the height of their riches; according as their blackness has been in their houses of bondage shall, be their brightness in the land of promise. Glory (1391)(doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Cassirer has a "load of glory". Moffatt renders it "solid glory". A T
2 Coríntios 4:17
Clarke says "the huperbole eis huperbole, 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 weight—eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. Beyond (1519) (eis) is a preposition meaning extension toward a special goal, toward, in the direction of, into. Far… all comparison (5236)(huperbole from huper = beyond + ballo = to throw - huperballo used in 2Co 3:10, 9:14, Ep 1:19-+, Ep 2:7-+, Ep 3:19-+) is literally a throwing beyond, an overshooting and then the idea of that which surpasses or excels. Extraordinary, over-great, extreme, supreme, utterly beyond all measure or comparison, to a far greater degree. Huperbole is used by Paul most often in the Corinthian epistles - extraordinary quality of the power in 2Cor 4:7, the extraordinary nature of the revelations in 2Cor 12:7. Note especially how Paul "balances" the reality of his being "burdened excessively" in 2Co 1:8 with the truth of even more excessive resultant glory in 2Co 4:17. TDNT - This verb, having an original sense of “to throw beyond,” means “to go beyond,” “to stand out,” “to excel,” or, censoriously, “to transgress the proper measure.” The noun means “excess” or “supreme stage or measure.” Louw-Nida says huperbole is a "degree which exceeds extraordinarily a point on an implied or overt scale of extent." BADG says huperbole is a "state of exceeding to an extraordinary degree a point on a scale of extent (the context indicating whether in a good or a bad sense) excess, extraordinary quality/character with genitive of thing." The Greek word obviously gives us the English word hyperbole which Webster says is extravagant exaggeration. In rhetoric, hyperbole is a figure of speech which expresses much more or less than the truth, or which represents things much greater or less, better or worse than they really are. An object uncommon in size, either great or small, strikes us with surprise, and this emotion produces a momentary conviction that the object is greater or less than it is in reality. The same effect attends figurative grandeur or littleness; and hence the use of the hyperbole, which expresses this momentary conviction. The following are instances of the use of this figure." (Webster's 1828 Dictionary - highly recommended) Huperbole - 8x in 7v in the NAS (not found in non-apocryphal Lxx but 4Macc 3:18) - beyond… all comparison(1), excessively*(1), far… all comparison(1), measure(1), more excellent(1), surpassing greatness(2), utterly(1). Romans 7:13 Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful ("sin to the max" so to speak, sin in the extreme) 1 Corinthians 12:31 But earnestly desire the greater gifts. And I show you a still more excellent way. 2 Corinthians 1:8 For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength (far beyond one's ability to endure), so that we despaired even of life; 2 Corinthians 4:7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 2 Corinthians 4:17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 2 Corinthians 12:7 Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me-- to keep me from exalting myself! Galatians 1:13 For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; James Smith (1862) No Comparison!… "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us!" Romans 8:18 The mortification of sin—proves that we have the life of God; the life of God—proves that we are the children of God; being the children of God—proves that we are the heirs of God; and being the heirs of God—proves that our inheritance is sure! We shall share with Christ. We shall share as Christ, being joint heirs with him. As we shall be like Christ in his glory—we must be first conformed to him in his humiliation; and if we are conformed to Jesus when he humbled himself, we shall suffer, and perhaps suffer greatly. But however great, varied, or long-continued our sufferings may be, we are encouraged to endure them with patience and fortitude from the conclusion of the apostle, when he says, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us!" (Romans 8:18). Let us consider, The Comparison. Paul compares present sufferings—with future glory. Believers are exposed to all kinds of suffering, and instead of obtaining an exemption on the ground of their sonship or heirship, they are assured that it is through much tribulation they must enter into the kingdom of God. How much some suffer in mind from doubts and fears, from horrid suggestions, vile insinuations, and violent temptations, from the working of corruption, and the constant conflict between the flesh and the spirit! Some endure inward suffering, with which no one is fully acquainted but God Himself. They have such darkness, gloom, distress, agitation, trouble, and sorrow—as would not be easy to describe. Some suffer much in body, from the stressed and disordered state of the nervous system, from chronic diseases, or deformities in the physical frame. They seldom move without suffering, and for years together have but little freedom from weakness and pain. They live a life of suffering, a kind of dying life, and think much of heaven as of a place where there is no more pain. Some suffer much financially; scarcely anything seems to prosper with them; losses, crosses, and opposition meet them at every turn; and though they wish to live honestly, and conduct their business honorably, they are thwarted, hindered, and filled with perplexity. No one can tell what they suffer from financial trials and difficulties. Others suffer from reproach, misrepresentation, strife, and persecution in the world, or in the Church, or both. No one seems to understand them, or is prepared to sympathize with them; they are like "a sparrow alone upon the house-top." False friends and open enemies unite to trouble and distress them, so that they often sigh, and say, "O that I had wings like a dove, for then would I fly away and be at rest!" Others suffer in the domestic circle, or from some of the relationships of life, are called to suffer long and seriously. But whether from trouble of mind, sickness of body, trials in business, family disorder, or persecution for Christ's sake—all suffer, and most believers suffer much! But compare their present sufferings—with their future glory: Glory which will exclude all pain and suffering, all sin and sorrow. Glory beyond the reach of all foes and the cause of all trouble. Glory which includes happiness—perfect, perpetual, never-ending happiness. Glory which includes honor—the highest, holiest, and most satisfying honor. Glory, or splendor, which will fill the soul, clothe the body, and dignify the entire person forever! If the face of Moses shone when he had been for a short space on the mount with God—then much more will the entire persons of the saints shine when they are forever with the Lord. As on the mount of transfiguration the face of Jesus shone like the sun, and his clothing was white and glistening; even so, the righteous shall shine forth as the sun in the kingdom of their Father. Filled with light, peace, and joy; clothed with beauty, brightness, and magnificence—they will appear with Christ in glory—filling them with wonder and unutterable delight! It will be put upon us; and so Jesus will be glorified in his saints, and admired in all those who believe. It will be possessed by us, as part of our marriage portion and inalienable inheritance. But we can form no adequate idea of the glory which shall be revealed in us; for "No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love Him!" 1 Corinthians 2:9. We must die to know it; or live until Jesus comes, in order to understand it. We will now look at, The Conclusion. Paul had reasoned, compared, and weighed the present with the future, and after careful comparison he arrives at the conclusion, and says, "I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us." Paul was qualified to judge, for if any one knew what sufferings were—he did; and he knew what glory was too. He suffered much, he suffered often, and he suffered long. He could say, "We are troubled on every side, we are perplexed, we are persecuted, we are cast down, always bearing about in the body the dying of the Lord Jesus; we are always delivered unto death for Jesus' sake." And comparing himself and his sufferings with some others, he writes, "Are they servants of Christ? I am more. I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Besides everything else, I face daily the pressure of my concern for all the churches." 2 Corinthians 11:23-28 Here is a list of sufferings! Where shall we find a parallel? Yet this great sufferer says, "Our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal!" 2 Corinthians 4:17-18. As far as sufferings are concerned, Paul was quite qualified to judge between present sufferings and future glory. But he knew something of glory too; for he had been in Paradise! He had witnessed the happiness, heard the songs, observed the services, and seen the glory of the spirits of the just men made perfect. This honor was peculiar to himself. Peter, James, and John had seen the Master transfigured on the mount, and could therefore form some better idea of what glory was than the other disciples; but Paul had been up in the third heaven! Hear his own testimony: "I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows— was caught up to paradise. He heard inexpressible things, things that man is not permitted to tell." 2 Corinthians 12:2-4. Having been in paradise, in the third heaven—having seen, heard, and tasted something of the joys of glory and the glorious joys of the blessed—he was qualified to judge between present sorrow and future joy. Let us, then, when called to suffer—to suffer severely, to suffer long—let us look forward, by the help of the word of God, and compare the present with the future. Present good compared—with future evil. This decided Moses: "By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ—as of greater value than the treasures of Egypt, because he was looking ahead to his reward!" Hebrews 11:24-26. Let us compare present evil—with future good. This decided others: "Others were tortured and refused to be released, so that they might gain a better resurrection. Some faced jeers and flogging, while still others were chained and put in prison. They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated!" Again, "You joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions." Let us compare temporal good and evil—with the good and evil which are eternal, as Paul did. He looked at … sufferings as from man—and glory as from God; sufferings as earthly—and glory as heavenly; sufferings here as short—and glory as eternal; sufferings as light—and when contrasted with an eternal weight of glory; sufferings as very much confined to the body—and glory as including, filling, and overflowing both body and soul; sufferings as very much from outside us—and glory as within us. Let us look at the two subjects as we shall—if we look at them scripturally, soberly, and through a spiritual medium—we must come to the sure conclusion, "that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us!" Sufferings, then, are not inconsistent with sonship. Many of the Lord's little ones are tempted to think that, if they were the Lord's children, they would not be tried as they are, or would not feel their trials as they do. But this is a mistake. All God's children suffer, more or less; and all feel, and feel acutely too. No one ever suffered as God's First-born did; nor did any one ever feel suffering so acutely as he did. Reproach, he said, broke his heart. Our sufferings are all connected with sin. Sin is the natural source of all suffering. If there were no sin there would be no suffering; there could be none. Jesus never could have suffered if God had not laid on him our iniquities. But for sin in us calling for stripes—or but for sin in others stirring them up to afflict us—we should not suffer as we do. But many of our sufferings come upon us for Christ's sake, and are called "the sufferings of Christ," which we are called to fill up in our bodies. If I suffer for sin in myself—then I may well abhor myself. If I suffer from sin in others—then I may well pity the inflictor of the punishment, and admire the distinguishing grace of God which makes me to differ. But if I suffer for righteousness' sake, for Jesus' sake—then I may well rejoice; for the Spirit of glory and of God rests upon me! Our present sufferings—are mixed with many mercies. What alleviations we have … in the kindness of friends, in the means of grace, in the comforts of the Holy Spirit, in the knowledge of our pardon, in the sense of our acceptance with God, in the testimony of a good, enlightened, and honest conscience! We never have unmixed sorrow or unmixed suffering here on earth. The light mingles with the darkness; mercy mixes with our misery; joy blends with our sorrow. But our glory will be unmixed, either with shame or pain. In glory we shall never blush, hang down the head, or avert the face; but shall be as fearless and bold as a lion, and as unconscious of guilt as a holy angel! There we shall feel no pain. Nothing will ever agitate the mind, trouble the soul, or pain the body. Unmixed holiness, unmixed happiness, perfect health, and perpetual youth—will be our unfading, our changeless portion! The present is our only suffering time. As, therefore, our sufferings are but partial—so they must be short. Time, at best, is not long. But what is our time? Like the insect, we are born, flutter about—and die in a day. True, an hour's suffering—appears longer than twelve hours' pleasure; but the sufferings of all time will be as nothing—if compared with the joys of eternity! For believers in Jesus, sufferings are confined to earth; they cannot enter heaven; they are confined to time; they cannot run forward into eternity. Present sufferings—will introduce us to future glory. Our sufferings are only those of children who are going home to take possession of the family inheritance. If the inn is not pleasant—we shall leave it tomorrow! If our conveniences and comforts are not now first-rate—they soon will be! If the road is rough—we have only to pass over it once. If the weather is harsh—it will very soon be fine; storms are not generally very long-lived. We get nearer home every day! The last pain will soon be felt; the last groan will soon escape us; the last conflict will soon be ended. We shall soon cross the threshold of our Father's house! Soon, very soon, we shall be absent from the body—and be present with the Lord. Our glory is prepared; it only waits to be revealed. Glory and honor are to be brought unto us at the appearing of our Lord Jesus Christ. It is laid up for us in heaven. It is reserved in heaven for us. When Christ who is our life shall appear—then shall we also appear with him in glory. "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed with our heavenly dwelling!" 2 Corinthians 5:1-2. What, O what will it be—to be clothed upon with our heavenly dwelling! How shall we feel—when we inhabit a body which is spiritual, powerful, incorruptible, and immortal! Is it not a wonder that, in this world of sin and sorrow, suffering privations and sorrows, pained as we are both in body and mind—that we do not look, long, and cry aloud for the coming of Jesus! If we sympathized with the sorrows of others—if we were properly affected with the groans of a suffering creation—if we desired as we should the manifestation of the sons of God—surely, surely, we should daily, yes hourly, cry out, "Come, Lord Jesus! Come Quickly!" (No Comparison) James Lias (Cambridge Bible Commentary)… 17. For our light affliction, which is but for a moment] Literally, For the momentary lightness of our affliction. The argument is advanced another step. Not only have we this inner fount of strength and consolation, but we know that it is eternal, while our afflictions endure but for a moment. Cf. Ro 8:18. worketh for us] Literally, worketh out, bringeth to perfection. The precise opposite of the word translated 'brought to nought,' 'done away.' See 2Cor 3:7. a far more exceeding and eternal weight of glory] Over measure an everlasting birthun into higness of glorie, Wiclif. Literally, a weight of glory in excess and unto excess: the whole passage denoting that the glory to come exceeds the power of words to tell. The Vulgate renders 'supra modum in sublimitate.' Afford, 'in a surpassing and still more surpassing manner..' An expression very closely approaching to this is the usual one in Hebrew for anything immeasurably great (Ed: In the sense that in the Hebrew repetition signified intensification of meaning), as for instance, in the original of Ge 7:19. The word glory in Hebrew is derived from the original idea of weight. It is possible that this connection of ideas may have influenced St Paul in the choice of this expression. (The Second Epistle to the Corinthians) Matthew