2 Corinthians 4:17-18 For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory;… 1. The text contains, a repetition of ὑπερβολη, which is generally used when a person in any excited manner oversteps the truth. What the apostle means, therefore, is that no proportion whatever can be instituted between present affliction and future glory. 2. Now, there is much in God's dealings with our race which seems hopelessly intricate, and we satisfy ourselves by referring to the disclosures of another world when, evolving order from confusion, God shall vindicate His proceedings on the broad stage of the judgment. But while in the main this course may be correct, we must take heed that we do not refuse to be wise up to what is revealed. It would be a great clue for us, in the labyrinth of Providence, if we were to regard all that takes place in the body as preparatory to the dispensation of another state: e.g., we ought to be able to show that all which a righteous man suffers goes to heighten and multiply his future enjoyments; so that each sorrow shall not only be counterbalanced, but shall be distinctly preliminary to some portion of happiness. The apostle speaks of the affliction as "working out for us glory." There is a vast deal more asserted than the mere succeeding of glory to affliction; there is the connection of cause and effect; the present and the future are so linked, that the two may be surveyed as parts of the same dispensation. I. IN WHAT SENSE CAN IT BE TRUE THAT "AFFLICTION WORKETH FOR US GLORY"? 1. It cannot be that suffering in this present life is to be accounted a make-weight for punishment in the next. We have heard persons express a hope that they should endure all their pains on this side the grave, as though pain had a power of making compensation for sin. No doubt pain is the consequence and punishment of sin; but it is evident that the future and not the present is the time at which God's threatenings are especially to take effect. And if present suffering do not pass instead of future, much less can it procure for us favour and enjoyment. The splendours of eternity are too rare and costly to be procured out of the anguish of the sinful. 2. But if affliction do not procure for us glory through any inherent merit, it must have a working power; it must be because of the discipline which affliction exerts. Whatever was required for the pardon of our sins, was wrought out for us by our Surety. Nothing more is needed in order to our being freely forgiven and graciously received. But while all this has been done for us, there is something which remains to be done in us. This is what Scripture calls "the being made meet for the inheritance of the saints in light." It were comparatively but little worth that we should be admitted into God's presence, if there were no change rendering us capable of enjoying what is celestial and pure. To effect this work is the orifice of affliction. When you have admitted the need of refining, you must expect that the furnace of affliction will be placed in the pathway of the Christian. 3. Our text goes further. Not merely is affliction preparatory to glory, but that glory is to be increased by affliction. One Christian is evidently much more tried than another. The meekest and most devoted are often most so. Therefore we conclude that affliction produces different degrees of fitness, and that with these different degrees of fitness are proportioned different degrees of blessedness in the scale of future rewards. Upon this supposition, but on no other, that as "one star differeth from another star in glory," so does one saint in heaven differ from another — can full force be ascribed to the language of our text. II. THE NOTICES OF THE INVISIBLE WORLD WHICH WE MAY EXTRACT FROM THE PASSAGE. 1. That there shall be different degrees in the happiness of the saints in heaven. The dispositions and faculties of our fellow-men are almost infinitely various. If this variety did not exist a dull monotony would be introduced. Yes, religious men are cast in great varieties of mould. The lines of distinction are strongly marked between Peter and James and Paul. So one apostle was fitted for engaging in enterprises which would not have suited another. And so with all. There are no two Christians who are quite alike as Christians. One is remarkable for his humility, another for his love, a third for his faith, and a fourth for his zeal. And God places each Christian just where there is scope for his particular gifts. If there were no difference amongst Christians, the Church would lose its beauty and power. Is it, then, to be for a moment imagined that heaven alone should not consist of this wonderful diversity? Shall death produce over the whole face of humankind that uniformity against which God has now marvellously provided? This does not interfere in the remotest degree with the perfection of the happiness of every justified saint. That being is perfectly happy who has just as much happiness as he is capable of enjoying. And besides these arguments from analogy, you find in Scripture abundant reason for the opinion, that in hell the quantity of misery is not the same to all, and that in heaven the quantity of happiness is not the same to all. By being enormous in guilt, we may increase the capacity for pain; and by being eminent in piety, we may increase the capacity for pleasure. We should conclude indeed rashly if we should set down a believer more than ordinarily tried as designed for one of the highest places in heaven: for we cannot tell what training we may require for the lowest place in heaven. But putting together the simple propositions, that there are degrees of happiness above, and that affliction is one of the chief modes by which God prepares man for happiness, it follows that the sufferings we endure may have an effect in fitting us for a loftier throne, a richer crown, a nobler heritage; and thus may the apostle's words most literally come true. 2. There is much material for thought in the hint that affliction at the most is "light," and at the longest "but for a moment." Now we can hardly expect that such verdicts will be assented to while we are on earth. The soul must be in glory before they can be pronounced with a deep feeling of their truth. 3. Observe, in order to the obtaining a better glimpse of things within the veil, that the aim of the creature has always been independence, and one great object of God's dealings with our race has been to prove the nothingness of the creature, by placing him in a variety of estates, in none of which he is able to sustain himself. And we may well believe that the lesson thus painfully and woefully taught shall be continually in the view of the glorified multitude. Shall they not be conscious that Christ not only brought them to glory, but that Christ also supports them in glory? We find an intimation of this in a "weight of glory." The Greek word is always used of something massive and hard to be borne; and it seems implied that the glory itself will be so ponderous, that the saints need help in sustaining it. In other words, they will be no more able to do without Christ in wearing their crown, than they could do without Christ in winning their crown. (H. Melvill, B. D.) Parallel Verses KJV: For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; |
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