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PRESENT TROUBLES AND FUTURE GLORY
AN expectation of ultimate advantage is that, which gives activity to men in every situation of life. But, while it operates with full force in things relating to this world, its influence is scarcely felt by the generality of mankind in relation to things spiritual and eternal. Hence they are easily drawn aside from the path of duty by the allurements of time and sense, or driven from it by the terrors of persecution: whereas, if they would duly estimate the pleasures or pains of this present life, and weigh them in a balance against the glory and felicity of the world to come, they would be stimulated to patience and diligence in well-doing, since they could not but see with the Apostle, that the one were not worthy to be named in comparison of the other.
That we may judge of the Apostle’s estimate, I will endeavour to set before you the trials of the saint in this life, and the glory that awaits him in the life to come.
I. Distinctly—
The trials of a saint in this life are great—
[“Man is born to trouble,” and every man must expect his share of it in this world: but the saints have a greater portion of it than others.
In common with, others, they are called to endure pain of body, distress of mind, loss of friends, embarrassment of circumstances, and every other evil incident to this mortal state.
But besides all this, they have many trials peculiar to themselves. From within, they are often bowed down under a sense of guilt, or under their indwelling corruptions: they are sometimes harassed with temptations, which, as fiery darts, wound and inflame their inmost souls: and sometimes they are overwhelmed with the hidings of their Father’s face, and ready to sink in utter despair. How grievous these sensations are, no words can adequately express. They are also not a little tried from without. The contempt, the hatred, the persecutions they endure, are often grievous to be borne; and would shake their fidelity, if they were not upheld and strengthened by their God.
Let this accumulated load be weighed as in a balance, and it will be found exceeding heavy, insomuch that, “if in this life only they had hope,” the saints would be of all men in the most pitiable condition.]
But the glory that awaits him is also great—
[There is a glory that shall be revealed to us, and a glory that shall be revealed in us: both of these are included in the words before us [Note: å ἰ ò ἡ ì ᾶ ò .]; and, taken together, they comprise all the glory and felicity of heaven.
The very place to which we shall be admitted, is described by all the powers of language, in order to convey to us some faint idea of its beauty [Note: Rev_21:10-23.]. There we shall behold all the angelic hosts with the spirits of just men made perfect (how bright and blessed an assembly must that be!) yea, we shall see the Lamb of God, that very Jesus who was crucified for us, seated on his throne; and we shall behold the Father also face to face: we shall see him as he is, in all the brightness of his glory.
Together with this, we ourselves shall be fully changed into the image of our God: we shall resemble him both in body and soul, as far as finite creatures can resemble the infinite Jehovah. We shall also participate the blessedness of the Deity: and every vessel, according to its capacity, shall be filled with joy.
But it is in vain to estimate what is so infinitely above our comprehension; for “we know not yet what we shall be.” Even our present privileges surpass all that the carnal eye; or ear, or heart, has ever seen, or heard, or conceived [Note: 2Co_2:9.]; much more therefore must the happiness of heaven infinitely exceed all that language can express, or imagination conceive.]
Such being the two states of suffering and of glory as viewed distinctly, let us now bring them under our review,
II. In a way of comparison—
[Sufferings, of whatever kind, are painful to flesh and blood; but when estimated according to the word of God, they are light, mixed, and momentary. How light are they in comparison of what thay might be — — — or of what we deserve — — — or of what Jesus endured for us — — — or of what myriads of our fellow-creatures are now enduring in hell! — — — Besides, amidst them all, we have innumerable mercies for which to be thankful — — — and, if they were continued throughout our whole lives, they would be short as the twinkling of an eye, in comparison of the state to which we are hastening — — —
But the glory that awaits us is exceeding great, even “a weight” as great as the soul with its most enlarged powers is able to support — — — It is also unmixed with any alloy of sin, or sorrow — — — and its duration will be eternal, even co-existent with the soul itself — — —
What comparison then is there between them? So infinitely does the glory exceed all the sufferings that we can endure in this life, that if we add hyperbole to hyperbole, and strain all the powers of language and of thought, to express the difference [Note: See 2Co_4:17. in the Greek.], we never can do justice to the subject, or declare a thousandth part of that which really exists. The Apostle’s estimate was formed as the result of a minute and accurate computation [Note: ë ï ã ß æ ï ì á é .]; and therefore the accuracy of it is past a doubt. In fact, the Apostle does not institute a comparison between them (for they will not admit of any comparison); but he says that the sufferings are “not worthy [Note: ἄ î é á .]” (not worthy of any consideration, no, not of a thought), when the glory that shall follow them is kept in view.]
Improvement—
We may learn from hence,
1. How to judge of God’s dispensations—
[To those who look no farther than to the present life, “the ways of God appear unequal:” since the godly are oppressed, and the wicked triumph. But let eternity be taken into the account, and all the seeming inequalities will vanish: the godly will be recompensed for their sufferings; and the wicked will receive the due reward of their impieties. The Judge of all the earth will not only do right, but will manifest the equity of all his dispensations.]
2. How to comfort the afflicted mind—
[When persons are complaining that their trials are exceeding heavy, and that they are ready to faint because of them, we should lead them to view their sufferings in a way of comparison, or in a way of contrast. We should compare the good they lose or the evil they sustain, with the good and evil that are beyond the grave: or we should contrast the good to be enjoyed in a life of sin, with the evil which sin will hereafter bring upon us; or the evil to be sustained in this life, with the good with which it shall hereafter be compensated. In either of these methods [Note: The Scriptures point out these distinctly: they compare present with future good, Heb_11:16 and present evil with future, Luk_12:5. So also they contrast present good with future evil, Ecc_11:9 and present evil with future good, Heb_10:34. And the effect of both these methods in composing the mind is intimated in 2Co_4:18.] we may, with God’s help, put an end to their murmuring; and make them willing to bear their present afflictions in expectation of the benefit that will result from them.]
3. How to regulate our own conduct—
[Are we under trials? we should view our sufferings as ordered by God himself in number, weight, and duration, and consider them as means appointed by him for the perfecting of his work within us. Then, whatever our trials be, we shall not give way to an undue depression of mind; but shall commit ourselves to God in silent resignation, and wait for our recompence in the eternal world.]