18 For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us.
*Minor differences ignored. Grouped by changes, with first version listed as example.
I indeed judge, [1] etc. Though they take not altogether an unsuitable view who understand this as a kind of modification; yet I prefer to regard it in the light of an encouragement, for the purpose of anticipating an objection, according to this import, -- "It ought not indeed to be grievous to us, if we must pass through various afflictions into celestial glory, since these, when compared with the greatness of that glory, are of the least moment." He has mentioned future for eternal glory, intimating that the afflictions of the world are such as pass away quickly. It is hence evident how ill understood has this passage been by the Schoolmen; for they have drawn from it their frivolous distinction between congruity and condignity. The Apostle indeed compares not the worthiness of the one with that of the other, but only lightens the heaviness of the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful in patience.
1 - The particle gar cannot be causal here. It has its primary meaning truly, indeed, or verily, though it has commonly its secondary meaning for, because, therefore. The context is our guide; when there is nothing previously said, for which a reason is given, then it has only an affirmative sense: or as some think, it is to be viewed as a particle of transition, or as signifying an addition, and may be rendered besides, further, moreover, perhaps this latter meaning would be suitable here. In the preceded verse the Apostle says, for the encouragement of Christians, that their conformity to Christ in suffering would terminate in conformity to him in glory: and then, as an additional consideration, he states his full conviction, that present sufferings are as nothing to the glory which they would have to enjoy. The connection can hardly be otherwise seen, except indeed we consider something understood, as, "Not only so;" and then it may be rendered for, as giving a reason for the qualifying negative. An ellipsis of this kind is not without examples in Greek authors, as well as in the New Testament. -- Ed.
For I reckon - I think; I judge. This verse commences a new division of the subject, which is continued to Romans 8:25. Its design is to show the power of the gospel in sustaining the soul in trials; a very important; and material part of the scheme. This had been partially noticed before Romans 5:3-5, but its full power to support the soul in the prospect of a glorious immortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption. The mind of the apostle instantly adverted to the effects or benefits of that adoption; and one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind that the early Christians were comparatively few and feeble, and exposed to many trials, and that this topic would be often, therefore, introduced into the discussions about their privileges and condition.
The sufferings - The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the special trials of Christians at that time, but all that believers are ever called to endure.
Of this present time - Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places.
Are not worthy to be compared - Are nothing in comparison; the one is far more than an equivalent. in compensation for the other.
With the glory - The happiness; the honor in heaven.
Which shall be revealed in us - That shall be disclosed to us; or of which we shall be the partakers in heaven. The usual representation of heaven is that of glory, splendor, magnificence, or light; compare Revelation 21:10, Revelation 21:23-24; Revelation 22:5. By this, therefore, Christians maybe sustained. Their sufferings may seem great; but they should remember that they are nothing in comparison with future glory. They are nothing in degree. For these are light compared with that "eternal weight of glory" which they shall "work out." 2-Corinthians 4:17. They are nothing in duration. For these sufferings are but for a moment; but the glory shall be eternal. These will soon pass away; but that glory shall never become dim or diminished; it will increase and expand forever and ever.
In us - Unto us εἰς ἡμᾶς eis hēmas.
For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Romans 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.
(20) For I (t) reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
(20) Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions.
(t) All being well considered, I gather.
For I reckon, that the sufferings of this present time,.... By "this present time" may be meant, the then present age, in which the apostle lived; which was an age in which the people of God suffered much, as was foretold by Christ, and which was necessary for the confirmation of the Gospel; for grace and strength answerable to their trials were given them; and the power of God was visibly to be seen in the supporting of them; though this was not the only suffering age: wherefore by the present time may be understood, the present time of life here on earth; which is a time of suffering, and which cannot well be otherwise, considering the world in which we are, and the nature of it, the state and condition of our souls, and the constitution of our bodies, and the many enemies we have about us; but then this present time of life is the only suffering time to the saints, for no sooner are they removed from hence, but they are in heaven, where neither wicked men nor devils can reach them, where their souls are freed from sin and unbelief, from doubts and fears, and everything that is distressing; and after the resurrection there will be no more diseases nor death in their bodies; and this present time is but a short time, a little while, and all sufferings will be at an end; wherefore they
are not worthy to be compared with the glory that shall be revealed in us. The future happiness of the saints is expressed by glory, of which the glory of this world is but a faint resemblance; a glory which is already given to Christ, and he is entered into the possession of; it is already, but as yet it is unseen, but will be "revealed" hereafter, when Christ himself shall appear in it; and it will not only be revealed to the saints, as the glory of Christ, as Mediator; and it will not only be visible upon them, upon their bodies, which will be made like to the glorious body of Christ; but it will be revealed in them, and greatly lie in the perfection of knowledge and holiness in their souls: now between the sufferings of the saints in the present state of things and their future happiness, is no comparison, either with respect to quality or quantity. Their afflictions are "light" in comparison of the due desert of sin, the sufferings of Christ, and the torments of the damaged in hell, and when under divine supports; but glory is heavy, it is a "weight of glory". The sufferings of the saints are but for a time, but their glory is eternal; nor is there any comparison to be made between them by way of merit, for there is no manner of proportion between the one and the other, nor can the one have any causal influence upon the other. This is the judgment of things the apostle made, "I reckon" or "I think" which is said, not as his bare opinion, or as in the least doubting the truth of what he said; but having deliberately weighed things in his mind, and reasoned upon them, came to this conclusion, that so it must be. The allusion is either to logicians, who having settled the premises draw the conclusion; or to arithmeticians, who, having cast up the account, give the sum total. Though, after all, the "glory" here spoken of may mean the glorious Gospel of Christ, which was more and more to be revealed in the Gentile world, "in" or "by us" the apostles, in comparison of which all their sufferings were as nothing.
The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.
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--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."
The sufferings of this present time. The Christian of our time has little conception of the sufferings of the ancient saints, counted as outcasts, despised, persecuted, slain (see Romans 8:36 below; also 2-Corinthians 11:23-28). Yet Paul counted these as nothing in view of the hope of eternal glory.
Revealed in us. In the saints when they shall have received the inheritance which God bestows in Christ. The comforts of the saint in the midst of suffering are now given: (1) The hope of glory for which all creation, ruined by the Fall, is looking. (2) The present help of the Spirit. (3) The overruling providence of God.
The earnest expectation of the creature. "Creature" is rendered creation in the Revision, and this rendering is approved by all the best critics. Chrysostom says "Paul personifies the world, just as the prophets do when they make the floods to clap their hands." The whole world is represented earnestly looking forward to that day of future glory when the sons of God will have reached their high estate and be revealed as his children. It is a fine, poetic figure, a grand conception.
For the creature was made subject to vanity. The creation was subjected to vanity; i. e., became empty; lost its original significance. The Greek word rendered "vanity," means "to seek without finding." God placed "the creation" under man's dominion, and when man fell the whole was subject to vanity by God.
In hope. A hope was left to creation in its fallen estate. A promise of final redemption was made to fallen man (Genesis 3:15), and the creation is represented as sharing that hope.
Because the creature itself shall be delivered. The Revision reads, "The creation was subjected . . . in hope that the creation itself also," etc. Though "subjected to vanity," it still retained the hope of final deliverance.
Bondage of corruption. Decay and death.
Into the glorious liberty. "The liberty of the glory." The present state is "bondage to corruption." The hope is deliverance from the bondage into "the liberty," etc. In the day of the revelation of that glory, "all things shall become new" (Revelation 21:5).
For I reckon - This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.
*More commentary available at chapter level.