FOR I CONSIDER THAT THE SUFFERINGS OF THIS PRESENT TIME ARE NOT WORTHY TO BE COMPARED: Logizomai (1SPMI) gar hoti ouk axia ta pathemata tou nun kairou: (Mt 5:11, 12-see notes Matthew 5:11; 5:12; He 11:25, 26, 35-see notes He 11:25; 26; 35; 1Pe 1:6, 7- see notes 1Pe 1:6; 7; Acts 20:24; 2Cor 4:17,18)

For (gar) links this statement with the preceding and gives the reason for the foregoing, especially the truth that we will be glorified with Him.

Denny introduces this section with the comment that...

This passage from Romans 8:18-27 is described by Lipsius as a "threefold testimony to the future transfiguration which awaits suffering believers". In Romans 8:19-22 there is the first testimony -- the sighing of creation; in Romans 8:23-25 the second, the yearning hope of Christians themselves, related as it is to the possession of the first fruits of the Spirit; and in Romans 8:26-27 the third, the intercession of the Spirit which helps us in our prayers and lends words to our longing."

(Denny continues) Logizomai is a favourite word with Paul: the instance most like this is the one in Romans 3:28 (see note). It does not suggest a more or less dubious result of calculation; rather by litotes (understatement for rhetorical effect) does it express the strongest assurance. The insignificance of present suffering compared with future glory was a fixed idea with the Apostle, 2Cor 4:17ff. (Nicoll, W Robertson, Editor: Expositors Greek Testament: 5 Volumes. Out of print. Search Google)

I consider - As we often use this word in English it suggests a matter of personal opinion but that is not the case but as explained further below it conveys the sense that Paul has "mentally weighed" the evidence and come a conclusion that gives him strong assurance and not doubt.

Consider (3049) (logizomai [word study] from lógos = reason, word, account) refers literally to numerical calculation and means to reckon, compute, calculate, to take into account, to deliberate, and to weigh. Logizomai refers to a process of careful study or reasoning which results in the arriving at a conclusion. 

I have thought it over carefully—I have weighed the evidence and thus reckon it to be so (And the present tense  signifies he continued to mull this over in his mind).

What Biblical truths might one think about that would lead them to the conclusion that suffering now pales in comparison to glory in the future? Ponder the following Cross-references (Mt 5:11, 12-see notes Mt 5:11; 12; He 11:25, 26, 35-see notes He 11:25; 26; 35; 1Pe 1:6, 7- see notes 1Pe 1:6; 7; Acts 20:24; 2Cor 4:17,18) No matter what we have gone through, are presently going through, or will go through, the sum total is not worth comparing with the glory that awaits us. We can compare a thimble of water with the sea, but we cannot compare our sufferings with the coming glory. Belief in what the Scriptures say will change our lives. Some of us need to have our eyes lifted from the dirt toward the heavens. There is simply no comparison of our pleasure or pain with the glory yet to be revealed.

Martin Luther said

"If we consider the greatness and the glory of the life we shall have when we have risen from the dead, it would not be difficult at all for us to bear the concerns of this world. If I believe the Word, I shall on the Last Day, after the sentence has been pronounced, not only gladly have suffered ordinary temptations, insults, and imprisonment, but I shall also say: “O, that I did not throw myself under the feet of all the godless for the sake of the great glory which I now see revealed and which has come to me through the merit of Christ!”

Sufferings (3804) (pathema [word study] describes what happens to a person and must be endured. Pathema is talking about the actual suffering itself (not suffering in general) - it refers to the very pain that we are experiencing right now - those very things that we can "see, touch and feel" - those things that are causing us anguish and emotional trauma.

Pathema - 16x in NT - Ro 7:5; 8:18; 2 Co. 1:5ff; Gal. 5:24; Phil. 3:10; Col. 1:24; 2 Tim. 3:11; Heb. 2:9f; 10:32; 1Pet. 1:11; 4:13; 5:1, 9

Comment: Will we suffer for our faith? Yes. Will we "out suffer" God's capacity to comfort us? No. Never! The more we endure righteous ("right") suffering (i.e., not suffering because we are being disciplined by our Father for sinning against Him), the greater will be our comfort and reward (cf. 1Pe 4:12, 13-note, 1Pe 4:14-note). Paul understood from experience that his many sufferings were continual never-ending (2Cor 4:7, 8, 9, 10, 11; 6:5, 6, 7, 8, 9, 10; 11:23, 24, 25, 26, 27), and that all believers in Christ should expect the same (cf. Mt. 10:18, 19, 20, 21, 22, 23, 24, cp 2Ti 3:12-note, Php 1:29-note).

HOW TO
TEMPER STEEL

SUFFERING:
THE MARK OF
A BELIEVER

But resist (anthistemi in the aorist imperative - This sounds forth like a military command being "barked out" by a commanding officer. The aorist imperative is often used to convey a sense of urgency) him, firm (stereos = a military term used to describe a Grecian phalanx that remains solid and immovable, steadfast like a "firm" foundation) in your faith (pistis), knowing (eido = absolute, positive, beyond a chance of a doubt type of knowing) that the same experiences of suffering are being accomplished (epiteleo = fully completed and so reaching the intended goal, cp Php 1:6-note) by your brethren who are in the world. (1Pe 5:9-note)

AN ILLUSTRATION - While studying the Scriptures a woman came across the picture of God as a Refiner in Mal 3:3 (cp Titus 2:14-note, Heb 12:10-note, 1Pe 1:7-note, 1Pe 4:12,13-note Rev 3:18-note). She visited a silversmith to learn more about the process of refining silver. After the silversmith had described the refining process to her, she asked, "Do you sit while the work of refining is going on?" The silversmith replied, "Oh, yes, madam, I must sit with my eyes steadily fixed on the furnace because if the refining time is exceeded in the slightest degree, the silver will be damaged." The lady at once saw the beauty and comfort found in the picture of God as our Refiner and Purifier! When God sees it needful to put His children into a furnace of affliction (or testing), His eye is steadily intent on the work of purifying, while His wisdom and love are both engaged in the best manner for us. Our trials do not come at random (Beloved - Read that statement again and think "sovereignty"!). His is faithful (trustworthy) and will not let us be tested beyond what we can endure (1Co 10:13-note). Before she left, the lady asked one final question, "When do you know the process is complete?" The silversmith smiled and said, "Why, that's quite simple. When I can see my own image in the silver, the refining process is finished." (Ro 8:29-note, Php 3:10-note) As someone else has said "The face of Jesus must be very near our own when the thorns from his crown of suffering are pressing our brow and hurting us."

There is a mission in Japan which has a meeting place built by the stones which were thrown at the Christians in years gone by. A mob rushed upon639 the company and stoned them away. When the time of peace came, the Christians picked up the stones and worked them into their building. God is able to make the wrath of man praise Him. —Selected

All things work out for good we know--
Such is God's great design;
He orders all our steps below
For purposes divine. --Peterson © 1961 Singspiration, Inc.

Gold is tested by fire; man is tested by adversity
God sometimes has to put us on our backs in order to make us look up.
 

Suffering develops contentment even when we are in need. (Php 4:12-note)  Suffering produces perseverance, which in turn makes us emotionally mature and morally complete. (Jas 1:2, 3, 4-note) Suffering produces endurance, which is a catalyst to refine our character and renew our hope. (Ro 5:3-note, Ro 5:4-note) Suffering, will be used by God for our good. (Ro 8:28-note, cp Ge 50:20) Suffering gives Christians the opportunity to show care toward other Christians who suffer. (1Cor 12:25, 26) Suffering endured, produces compassion that equips us to comfort others. (2Co 1:3, 4) Suffering is used by God to change our perspective, for it can reveal Jesus, who is living within us.(2Co 4:8, 9, 10) Suffering prepares great eternal glory for us. (2Co 4:16, 17) Suffering creates a hunger in us for heaven, where there will be no more suffering. (Rev 21:4-note) Suffering for living right in God's sight promises great future Divine blessing (Mt 5:10-note) Suffering proves our faith is genuine. (1Pe 1:6, 7-note) Suffering with perseverance will be repaid with the crown of life. (Jas 1:12-note)

The present time - literally the now season. Just as seasons pass, so too the time of suffering will give way to a new age in which there is no suffering...

For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (2 Cor 4:17, 18)

Time (2540)(kairos [word study]) means a period of time frequently with the implication of being especially fit for something to take place or have effect. Kairos means a period which is especially appropriate with the added notion of suitableness ("the suitable time", "the right moment", "the convenient time").

Kairos - 82x in NT - Matt. 24:21; 26:65; 27:42f; Mk. 10:30; 13:19; 15:32; Lk. 1:48; 2:29; 5:10; 6:21, 25; 11:39; 12:52; 16:25; 19:42; 22:18, 36, 69; Jn. 2:8; 4:18, 23; 5:25; 6:42; 8:11, 52; 9:21, 41; 11:8, 22; 12:27, 31; 13:31, 36; 14:29; 15:22, 24; 16:5, 22, 29f; 17:5, 7, 13; 21:10; Acts 3:17; 4:29; 5:38; 7:4, 34, 52; 10:5, 33; 12:11; 13:11, 31; 15:10; 16:36f; 17:30; 18:6; 20:22, 25, 32; 22:16; 23:15, 21; 24:25; 26:6; 27:22; Rom. 3:26; 5:9, 11; 6:19, 21; 8:1, 18, 22; 11:5, 30f; 13:11; 16:26; 1 Co. 3:2; 5:11; 7:14; 12:18, 20; 14:6; 16:12; 2 Co. 5:16; 6:2; 7:9; 8:14; 13:2; Gal. 1:23; 2:20; 3:3; 4:9, 25, 29; Eph. 2:2; 3:5, 10; 5:8; Phil. 1:5, 20, 30; 2:12; 3:18; Col. 1:24, 26; 1 Thess. 3:8; 2 Thess. 2:6; 1 Tim. 4:8; 6:17; 2 Tim. 1:10; 4:10; Tit. 2:12; Heb. 2:8; 8:6; 9:5, 24; 12:26; Jas. 4:13; 5:1; 1 Pet. 1:12; 2:10, 25; 3:21; 2 Pet. 3:7, 18; 1 Jn. 2:18, 28; 3:2; 4:3; 2 Jn. 1:5; Jude 1:25

Morris comments that...

Contemplation of the future privileges of the believer leads Paul to think of the contrast this makes with the present state. He shows that suffering is the path we tread as we move to blessing and to glory. Since the early Christians led a somewhat precarious existence, it may well be that the contemplation of the future glory was very precious to them... Paul speaks of our present sufferings, which means the sufferings characteristic of this present age rather than the present moment. There is no reason to think that the circumstances in which he wrote were especially significant, but this age is in marked contrast to the age to come (Ed note: Millennium). Paul holds that the believer must expect sufferings in this present age. There is suffering that is the direct result of our sinning and there is suffering that we endure for Christ’s sake, suffering that arises directly from our Christian profession in a world that rejects Christ. But beyond that, there is suffering that arises simply because we are in this imperfect world. Paul is realistic; there is no reason to think that Christians will be free from troubles in this present life. It is important, therefore, that they learn how to bear them. (Morris, L. The Epistle to the Romans. W. B. Eerdmans; Inter-Varsity Press)

Not worthy - absolutely not (ouk) worthy.

Hodge writes...

Here the meaning is “not weighty in reference to” or “in comparison with.” As the glory so outweighs the suffering, the idea of merit is excluded. It is altogether foreign to the context. It is not the basis on which eternal life is bestowed, but the greatness of the glory that the saints are to inherit which the apostle seeks to illustrate. (Hodge, Charles: Commentary on Romans. Ages Classic Commentaries or Logos)

Worthy (axios [word study]) means weighing as much as, of like value, worth as much. It means having the weight of another thing and so being of like value or worth as much. In other words axios has the root meaning of balancing the scales—what is on one side of the scale should be equal in weight to what is on the other side. By extension, axios came to be applied to anything that was expected to correspond to something else. A person worthy of his pay was one whose day’s work corresponded to his day’s wages.

Axios - 39x in NT - Matt. 3:8; 10:10f, 13, 37f; 22:8; Lk. 3:8; 7:4; 10:7; 12:48; 15:19, 21; 23:15, 41; Jn. 1:27; Acts 13:25, 46; 23:29; 25:11, 25; 26:20, 31; Rom. 1:32; 8:18; 1 Co. 16:4; 2 Thess. 1:3; 1 Tim. 1:15; 4:9; 5:18; 6:1; Heb. 11:38; Rev. 3:4; 4:11; 5:2, 4, 9, 12; 16:6. NAS =   appropriate(1), deserve(2), deserving(4), fitting(2), keeping(2), unworthy*(1), worthy(29).

The meaning of axios is illustrated by the balancing of the scale (see below). It is as if Paul is saying

Brothers, the glory to be revealed to the children of God is not on even on the same scale as trials because the eternal glory so far outweighs the temporal trials

Jewish readers would agree with Paul that the righteous would be greatly rewarded for any sufferings in this world. (Many Jewish teachers went beyond Paul and even said that one’s suffering atoned for sin, but Paul accepted only Christ’s atonement as sufficient for sin—see Ro 3:25-note)

As noted above, Paul calls present sufferings "momentary, light affliction” compared to the “eternal weight of glory” (2Cor 4:17) because the divine compensation package is “a hundredfold” (Mt 19:29).

That is, down here it doesn't seem like we are getting very far, nothing seems to be accomplished; but over yonder, where we can't see, the great floodtide of suffering is washing in a great wave of glory which shall be revealed in its time.
 

The late Ethel Waters, a performer who often sang at Billy Graham crusades was best known before she became a Christian for her rendition of the popular song, “Stormy Weather.” Later as a Christian she was once asked to sing this song, but replied,

“No Sir, I’ll never sing ‘Stormy Weather again, since Jesus came into my heart I’ve never had stormy weather like I had before I knew him.”

Or as someone has well said we can sometimes see more through a tear than through a telescope.

Or ponder the perspective on suffering by the Puritan saint Richard Baxter who said...

Weakness and pain helped me to study how to die; that set me on studying how to live. (and) Suffering so unbolts the door of the heart that the Word hath easier entrance.

Suffering times are teaching times. - William Bridge

D A Carson on suffering...

The sovereign and utterly good God created a good universe. We human beings rebelled; rebellion is now so much a part of our make-up that we are all enmeshed in it. Every scrap of suffering we face turns on this fact....There is a certain kind of maturity that can be attained only through the discipline of suffering....The staying power of our faith is neither demonstrated nor developed until it is tested by suffering.

From Southern Baptist Journal of Theology (SBJT 4:2 - Summer 2000) in an article on suffering in which several theologians were asked specific questions on this subject...

SBJT: From what perspective should Christians view suffering?

C. Ben Mitchell responds...

On my bookshelf is a favorite two-frame cartoon strip. In the first frame a little man is shown standing in a torrential downpour, eyes lifted toward heaven, wailing, “Why me?” In the last frame, the voice of God calls down from the dark sky, “Why not?” I saved that cartoon strip because it reminds me of a profound biblical principle about suffering. The classical theodicy problem begins with the question, “Why is there suffering in the world?” Yet, this little cartoon evokes what I take to be an even more profound question, “Why shouldn’t there be suffering in the world?” Given that we live in a universe that has been compromised by the effects of human sinfulness, is this not a more appropriate question? The question may be focused even more pointedly, “Why shouldn’t Christians suffer?”

Doubtless many Christians have and will suffer intensely. Whether from the ravages of disease, persecution, or disaster, Christians are not exempt from the pangs of living in a fallen world. A Christian wife of unflagging devotion to her husband learns that he is cheating on her and plans to move in with his adulterous partner. Faithful Christians are laid off in corporate downsizing, despite their hard work and loyalty. A godly nurse who has given her life in service to the weak and ill finds herself the victim of Lou Gehrig’s disease. A spiritually mature couple pray to have a baby for 10 years and invest more than one hundred thousand dollars in infertility treatments, all with no results. Christians in other countries find themselves tortured, raped, and murdered for their faith. When tragedy strikes, the almost knee-jerk reaction seems to be, “Why me?” Instead, it seems to me, Christians ought always to ask when they learn of the suffering of others, “Why not me?” Why shouldn’t Christians suffer?

Christians are better prepared than anyone else to endure suffering. First, Christians alone understand the cause of suffering. We know that, in a deep sense, this is not the way it is supposed to be. That is, prior to the entrance of sin into the world there was no pain, suffering, or trouble. God’s refrain over his creation was “it was good.” Everything conformed to his purpose. After the disobedience of our first parents, Adam and Eve, the refrain changed to “curse,” “pain,” and “toil” (Genesis 3:17, 18, 19). Thorns and thistles grew where once the gracious fruit had grown. Where once abundant life thrived, the report now is, “in Adam all die . . .” (1Cor 15:22). Where once the creation rejoiced in God’s goodness, it now “waits in eager anticipation for the sons of God to be revealed” when “the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (Ro 8:18, 19, 20, 21, 22, 23). Much of the suffering and many of the trials we experience are endemic to life in a fallen world. Christians acknowledge God’s justice in responding to sin in this way. We understand that God’s own holy character demands that the rebellion of Adam and Eve be rewarded with punishment. Christians, of all people, should understand why we suffer.

Second, Christians alone know the Father’s love and purpose in suffering. We know that our gracious heavenly Father never does anything to harm us. Just as it is his character to punish sin, it is his nature to love his children. Since he is the sovereign God, nothing can happen to us that he does not superintend or control for his good purpose. What is that purpose? It is at least twofold: to glorify himself and to make his children more like Jesus. Through Christ, the Father’s heart is turned toward us in love, not anger. When we ask for bread he does not give us a stone. When we ask for fish he does not give us a serpent. Or as the hymn-writer put it: “the flames shall not harm you, I only design, thy dross to consume and thy gold to refine.” Since the Father is animated by love toward his children, Christians should endure suffering knowing that God’s purpose is good and that he will not place more upon us than he will equip us to handle.

Third, Christians alone have been granted faith to trust God and believe his loving purposes will prevail. Suffering evokes either doubt of God’s goodness or trust in God’s goodness. Some respond to suffering by rejecting God himself or by repudiating his goodness. Not Christians! With eyes of faith we can see (dimly sometimes, more clearly at other times) that while we may not understand the suffering now, we will see God’s goodness in it in the future.

The apostle Peter reminds believers who were suffering intensely that the events which resulted in their suffering “have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed” (1Pet 1:7). By faith we see through the suffering to the shining face of our gracious Father. Perseverance in the face of suffering is made possible through faith (cf. Heb 11:32, 33, 34, 35, 36, 37, 38, 39).

Finally, Christians have hope; hope that enables them to see through the suffering to the goal of suffering. Why shouldn’t they suffer, seeing that they have an inheritance that far surpasses what this world has to offer? Twice in a passage filled with pathos, the apostle Paul remarks that “we do not lose heart” during these “light and momentary troubles” (2Cor 4:16, 17, 18, 2Co 5:15:21). Note the images of suffering in this passage. “We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body” (2Co 4:8, 9, 10). “Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2Co 4:16). “Meanwhile we groan, longing to be clothed with our heavenly dwelling” (2Co 5:2). “For while we are in this tent, we groan and are burdened . . .” (2Co 5:4). These are powerful exclamations of the suffering Paul and his brother and sisters were experiencing. At the same time, he (and they) can be “always confident” (2Co 5:6), living by faith, not by sight (2Co 5:7), longing to be at home with the Lord (2Co 5:8).

Or consider the apostle Peter’s encouragement to suffering Christians when he sets before them the hope of their inheritance “that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Pet 1:4–5). Even though “now for a little while you may have had to suffer grief in all kinds of trials” (1 Pet 1:6). Their palpable experience of suffering was to be kept in perspective by viewing it in light of the hope of eternal life yet to come.

The Westminster Shorter Catechism asks, “What is the chief end of man?” The answer is, of course, “To glorify God and enjoy him forever.” Most contemporary Christians emphasize the assertion that precedes the conjunction—viz., to glorify God. The hope held out for us in the gospel of Christ is that those who have embraced Jesus by faith will benefit through the assertion following the conjunction— viz., enjoying him forever. Why shouldn’t Christians suffer, since they have laid up for them such a blessed hope?

One of the most mysterious passages of the Bible for contemporary Western Christians is the book of Philippians. The fellowship of sharing Christ’s sufferings (Phil 3:10) is a fellowship no one wants. Nevertheless, Paul’s exhortation to the church in Philippi was that “it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him . . .” (Phil 1:29).

SBJT: In what way is our suffering an opportunity to display the goodness of God?

Mark Dever responds...

In the fall of 1984, I was preaching through the book of Job in the evening services of a Congregational Church in New England. I was in seminary, and my wife and I were committed to minister in the town we lived in. After having been involved in the church a couple of years, what I and others thought was particularly needed was expositional preaching. So we began an evening service, and every Sunday night for months I preached from Jude, 1 Peter, Genesis, and Job.

It was in that series on Job that God taught me something new about suffering. In some ways, I feel a bit ashamed to say I know about suffering, when I consider what eyes may read these words, but I know that the Great Sufferer not only reads but knows my heart.

As I was preaching through the book of Job, I began to notice something new about Job’s sufferings, namely, God’s marvelous sovereignty in his sufferings, and even God’s pleasure in choosing Job to suffer. For Job to suffer as he did was an honor. That was an amazing thought to me. Job had many reasons to trust God— God had been good to him by giving him life and caring for him all those years. But Job did not have what he probably desperately wanted. He did not know the reason for his suffering. What you and I know from reading the beginning of the book remained hidden from Job.

Satan wrongly accused Job, charging that Job was only serving God for his own selfish ends. Satan said that Job was only serving God because God had made him wealthy. But when all the material trappings were taken away, Job still worshipped God.

Satan will try to find fault with us even in our obedience to God! So Satan then accused Job of only serving God because his health remained. Satan switched his tactics, suggesting that health was Job’s only concern. God disagreed with Satan, but He allowed him to take away Job’s health, yet preserving his life. But Satan was still wrong. Even in the midst of his ever-present physical suffering, with his own body decaying and his skin erupting into boils, Job still worshipped God.

Job’s changing circumstances revealed that as wealthy as he was, he was not worshipping God because of his wealth. And Job’s changing circumstances revealed that as healthy as he was, he was not worshipping God because of his health. A life of true devotion to God is not dependent on our circumstances; it is not a life devoted to God’s blessings.

Job’s friends suggested that he suffered because of some sin he refused to confess. But far from being right, we the readers know that Job’s friends got it all wrong. Job’s trials were not because of his vices at all, but because of his virtue! God had bragged on Job! The amazing divine boast comes in Job 1:8, and again in Job 2:3: “Have you considered my servant Job?”

Not so many months ago, I sat securely on a plane as we taxied for take-off from the Dallas-Fort Worth Regional Airport. With terminals, parking garages, runways and support roads, DFW covers roughly the same area as Manhattan Island. Hundreds and thousands of planes take off from there every day. As I sat securely on the plane, we taxied for take-off. Knowing the great mass of air traffic around that airport, I could have become nervous and untrusting. As we taxied away from the gate and began to prepare for departure, I suppose I could have simply stood up and said, “Stop the plane!” I could have gone to the cockpit and demanded from the captain copies of the taxiing route, the runway we would be using, and the timetable for other flights, in order to satisfy myself that we would, in fact, be safe. As I say, I could have done that. Regardless of the response I would likely have received, I could have tried to satisfy myself. Or, I could do what I did—more habit than virtue—and trust the controllers. I recognized the care and order with which this whole apparently chaotic, potentially disastrous operation was run. And I sat back as we accelerated and lifted off the ground.

How many times do we want to stop the plane in order to understand all the variables before we go? How much do we trust the True Controller, who makes no errors, who never sleeps nor slumbers, nor in whom is the slightest touch of evil.

I wonder if Job, in this life, ever learned that God had bragged on him. I wonder if, in this life, he ever understood his sufferings to be an opportunity from God, a strange compliment. As far as we know, Job simply had to trust the character of God, His very goodness.

When I think about the preaching I did through Job those years ago, I am reminded of how dangerous it can be for us to try to think casually about how God may use this or that tragedy in others’ or even our own lives. To a point, seeking to understand how God may be using a tragedy in our lives is a good and natural practice. It comes out of our human desire for coherence and meaning. It is cognitive breathing. But at a still deeper level, there is no doubt that in all of our lives, times will come in which we are certainly called to trust God when we cannot understand the reason for our suffering. We must all finally rely on His character and purposes, rather than thinking that we have figured out the specifics of His plans. We know His ultimate purposes are good, even if His immediate goodness is sometimes hidden to us in the darkness of His plans: “Behind a frowning providence there hides a smiling face.”

Remember the story of Jesus and his disciples meeting the blind man, recorded in John 9? The disciples asked Jesus, “Who sinned, this man, or his parents that he was born blind?” “Neither this man nor his parents sinned,” replied Jesus, “but this happened so that the work of God might be displayed in his life” (John 9:3).

I realize that Job is someone that we would rather meet than emulate. But we may consider Job’s experience and be encouraged! I remember reading some years ago about an actress, who already having a hard year, found out, on the same day, that she had lost her television show and that her husband had left her. She said, “I know the Lord won’t send me more trouble than I have the strength to bear, but I do wish He didn’t have quite such a good opinion of me.” We may feel like that lady some days.

If I am going to be a follower of the Crucified One, I must know that when I suffer, I am being called on to display— perhaps even exquisitely—the glory of God as I continue to serve Him in the midst of my trials.

Do you think that God is speaking to Satan about you today,
“Have you considered my servant?”

If so, like Job, you can be confident of God’s goodness, even if you do not know His immediate plans. As Christians, we may often suffer. We only sometimes understand, but we can always trust.

WITH THE GLORY THAT IS TO BE REVEALED TO US: pros ten mellousan (PAPFSA ~ about to be) doxan apokaluphthenai (APN) eis hemas: (Col 3:4; 2Th 1:7, 8, 9, 10, 11, 12; 2:14; Ro 5:1, Titus 2:12, 13, 1Pe 1:13; 4:13; 5:1; 1Jn 3:2)

Perish each thought of human pride,
Let God alone be magnified;
His glory let the heavens resound,
Shouted from earth's remotest bound.
Philip Doddridge

Glory...revealed to us - The Amplified rendering expands the meaning of the preposition to (eis = motion into, toward or upon)...

the glory that is about to be revealed to us and in us and for us and conferred on us!
 

As Richards says...

The world is impressed by appearances. Wealth and position are equated with glory, and fame--the admiration of others--is eagerly sought. The Christian has a different set of values. To the believer, true glory is found only in the splendor of God. It is recognized as His character is displayed in His actions, and it is reflected back to Him as praise. We say with the psalmist David: "You are a shield around me, O LORD; you bestow glory on me and lift up my head" (Ps 3:3). We glorify God by recognizing His presence in His actions and by offering Him our praise. And we glorify God by being channels through which the Holy Spirit, Who lives within us, can communicate God to those whose lives we touch. (Richards, L O: Expository Dictionary of Bible Words: Regency)

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.

Charles Ryrie says that the glory of God...

is the manifestation of any or all of His attributes. In other words, it is the displaying of God to the world. Thus, things which glorify God are things which show the characteristics of His being to the world.

I like the way Puritan writer Thomas Watson described God's glory...

Glory is the sparkling of the Deity... We may see God's glory blazing in the sun and twinkling in the stars (Ps 19:1)...A sight of God's glory humbles. The stars vanish when the sun appears.

Doxa has a long history and originally meant opinion or estimation. In the Septuagint doxa took on a meaning of brightness or splendor, a sense not found in classical Greek. Kittel adds that...

While doxa can denote “reputation” or “power,” its main use in the NT is shaped by the OT; it thus becomes a biblical term rather than a Greek one. While individual nuances may embrace divine honor, splendor, power, or radiance, what is always expressed is the divine mode of being, although with varying stress on the element of visible manifestation (cf. Lk. 2:9; 9:31-32; Acts 22:11; Rev 15:8; 21:23). In the NT again, giving God glory means acknowledging (Acts 12:23) or extolling (Lk. 2:14) what is already a reality. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Aalen adds that doxa is

one of the clearest examples of change in meaning of a Greek word, when it came under the influence of the Bible. The basic meaning of doxa in secular Greek is opinion...This ranges from the opinion about a person or thing that I am prepared to defend to the valuation placed on me by others, i.e. repute, praise.

Doxa is used in the word kenodoxia (word study) in Php 2:3 (note) which is from kenos (empty) plus doxa (opinion), which means that one has an empty or groundless opinion of himself.

Glory (doxa) speaks of a manifestation of God's true nature, presence, or likeness. The basic idea in the word doxa is that of manifestation. The glory of God is the manifestation of His Being, His character and His acts. The glory of God is what He is essentially. Glory, therefore, is the true apprehension of God or things. The glory of God must mean His unchanging essence.

By way of disclaimer, this "definition" of doxa makes no attempt to encompass all the nuances of this profound word, but only to give a sampling of the various uses. The diligent student would be well rewarded by reviewing the 167 NT uses (see popups below).

Believers today have the holy privilege of living in such a (supernatural, inexplicable to natural thinking) way, that others (believers and unbelievers alike) see this supernatural life which gives a proper opinion of the unseen, supernatural Father in heaven (Mt 5:16-note where the verb doxazo is used). As someone has well said a concern for the glory of God is the ultimate motive for Christian living. J Gresham Machen has a similar thought remarking that "The ultimate end of all things that come to pass, including the ultimate end of the great drama of redemption, is found in the glory of the eternal God." The very fact that the chief aim of God is to glorify Himself, makes it all the more incredible that He would choose to use redeemed sinners to be His lights as windows of His glory in the midst of a crooked and perverse generation (Php 2:15)!

The NT uses of doxa can be summarized as follows...

(12) Christ's pre-incarnate glory - Jn 12:41, Jn 17:5, Acts 7:2 (I interpret this as a reference to a Christophany)

(13) Saint's future glorification - Ro 5:2, Ro 8:18 (our glory but mainly seeing Christ in His glory!), Ro 8:21, Col 1:27, Col 3:4, 2Ti 2:10, He 2:10, Ro 2:7, 10 (glory of heaven), 1Co 2:7, 2Cor 4:17

Father gives glory to the Son - Jn 8:54, Jn 17:22, 2Pe 1:17

the appearance of the glory (LXX = doxa) of Jehovah was like a consuming fire on the mountain top (Ex 24:17)

Vine writes that...

The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Ex 33:22; compare face, Ex 33:23. Hence the idea is prominent in the redemptive revelation (Is 60:3; Ro 6:4; 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Ro 9:23; 1Tim. 1:11; Ep 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2Pet. 1:3; in raising up Christ and believers with Him to newness of life, Ro 6:4; in imparting strength to believers, Eph 3:16; Col. 1:11; as the goal of Christian hope, Ro 5:2; 8:18, 21; Titus 2:13. It appears prominently in the work of Christ — the outraying of the Father’s glory. (He 1:3), especially in John. See Jn 1:14; 2:11, etc.

New Unger's Bible Dictionary adds that glory...

it is the exercise and display of what constitutes the distinctive excellence of the subject to which it is spoken; thus, in respect to God, His glory is the manifestation of His divine attributes and perfections, or such a visible splendor as indicates the possession and presence of these (Ex. 33:18, 19, 20, 21, 22; 16:7, 10; Jn 1:14; 2:11; 2Pe 1:17; etc.). God’s “glory is the correlative of His holiness … is that in which holiness comes to expression. Glory is the expression of holiness, as beauty is the expression of health.” In respect to man, His glory is found in the things that reveal His honorable state and character, such as wisdom, righteousness, superiority to passion, or that outward magnificence that is expressive of what, in the lower sphere, bespeaks the high position of its possessor. (Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. The New Unger's Bible Dictionary. Chicago: Moody Press)

TLNT writes that...

Doxa means a subjective appraisal, an internal mental judgment, made by an individual or an assembly. But, beginning with its first usages, doxa means “expectation, what is thought possible”...by far the most widespread meaning in secular Greek is “opinion, thought, sentiment"... There are both true and false opinions, especially among the maxims of the philosophers...and also illusions produced by the imagination or a miscalculation. This “opinion” can also be that held by others concerning a person; so doxa is renown, reputation. Usually this is favorable

Doxa most often translates the Hebrew Kabod (03519), from the root kbd, “be heavy,” evokes the idea of weight or that which confers weightiness (cf. 2Cor 4:17, an eternal weight of glory) and hence esteem or respect, especially power and wealth. In this secular meaning, doxa can be translated sometimes “majesty” or “dignity,” sometimes “renown.”

Because Yahweh is the supreme sovereign, He is described as the “king of glory.” The whole universe is full of His doxa, that is, the splendor of His majesty. We should understand this to mean his mighty deeds, his glorious interventions (Ex 14:18; 16:7) both in overturning his adversaries (Ex 15:7) and in saving His people. In fact, more than once it is said that “the glory of Yahweh appeared,” conceived sometimes as a manifestation of the deity (Is 40:5), sometimes as an image of Yahweh; it is visible. (Ex 24:17; Dt 5:24), a sparking of light (Ezek 1) that flames out (Is 60:1, 2, 3). This is how biblical doxa, the manifestation of the presence and activity of the invisible and transcendent God answers to sense experience: even though its brilliance cannot be perceived by the eyes of the flesh (Ezek 33:22; Acts 22:11; Isa. 9.37), it is contemplated by the spirit. Biblical doxa therefore has a touch of luminescence. (Spicq, C., & Ernest, J. D. Theological Lexicon of the New Testament. Vol 1:362-368. Peabody, MA.: Hendrickson)

Richards notes that in the Greek world...

Doxa in OT most often used to translate Hebrew kabod (03519) which has the basic sense of that which is heavy and figuratively of that which is worthy, has the "weight of" esteem and honor (eg, a king 1Ki 3:13). E.g., kabod/doxa referring to men speaks of their reputation.  When referring to God kabod/doxa signifies some aspect of the revelation of God’s character, including the Shekinah glory cloud (Ex 16:7, 10, . 24:15, 16, 17, 18, 40:34, 35, Lev 9:3, 6, 23, Nu 14:10, 16:19, 1Ki 8:10, 11). God gave men a glimpse of His glory (Ex. 33:21, 22, 23; 34:5, 6, 7, 8). OT prophets had "glimpses" of God's glory (Is 6:1, 2, 3, Ezek 1:28; 3:23; 8:4).

Reveal (601) (apokalupto [word study] from apó = from + kalúpto = cover, conceal, English = apocalypse  - see study of apokalupsis English = apocalypse) literally means to remove the cover from and so the idea is to remove that which conceals something. The idea is to cause something to be fully known by "removing the veil or covering" which then exposes to full view what was previously hidden. Apokalupto means to make manifest or reveal a thing previously secret or unknown and is especially applied to supernatural revelation. It means to cause something to be fully known. Note the passive voice, which indicates it is God Who will do the revealing.

Apokalupto - 26x in NT - Matt. 3:8; 10:10f, 13, 37f; 22:8; Lk. 3:8; 7:4; 10:7; 12:48; 15:19, 21; 23:15, 41; Jn. 1:27; Acts 13:25, 46; 23:29; 25:11, 25; 26:20, 31; Rom. 1:32; 8:18; 1 Co. 16:4; 2 Thess. 1:3; 1 Tim. 1:15; 4:9; 5:18; 6:1; Heb. 11:38; Rev. 3:4; 4:11; 5:2, 4, 9, 12; 16:6

Future glory in context refers to our future tense salvation (Romans 8:18-25) - I have been saved (from penalty of sin), I am being saved (from the power of sin - which was broken when we were saved but is now being "worked out" in the process of sanctification), I will be saved (from the presence of sin). The Spirit’s work within us is present tense salvation (sanctification) -- Believers are being saved from the power of sin and becoming righteous (Php 2:12-note; Php 2:13-note). When Jesus returns we will be saved completely, liberated from the last vestiges of sin which cling so persistently to this old mortal body.

The believer does not focus on today’s sufferings; he looks forward to tomorrow’s glory (Ro 8:18 2Cor 4:15-18),letting his uplook change his outlook. Today’s groaning bondage will be exchanged for tomorrow’s glorious liberty!

Those who live only for this life cannot look forward to any resolution of wrongs or to any comfort for their souls. Their pain, loneliness, and afflictions serve no divine purpose and bring no divine reward. Christians, on the other hand, have great hope, not only that their afflictions eventually will end but that those afflictions actually will add to their eternal glory. Long before the incarnation of Christ, the prophet Daniel spoke of believers’ glory as “the brightness of the expanse of heaven,” and as being “like the stars forever and ever” (Da 12:3).

This coming glory will not only be revealed TO us, but will actually be revealed IN us. (NASB translates it "to us" but Young's Literal translates it "in us"), which is an incredible truth that is paralleled in 2Th 1:10 referring to Christ's second coming -- "when He comes to be glorified IN His saints on that day, and to be marveled at among all who have believed". This truth is a bit difficult to fully comprehend on this side of eternity.

MacArthur nicely summarizes our present suffering vs future glory:

"As followers of Christ, our suffering comes from men, whereas our glory comes from God. Our suffering is earthly, whereas our glory is heavenly. Our suffering is short, whereas our glory is forever. Our suffering is trivial, whereas our glory is limitless. Our suffering is in our mortal and corrupted bodies, whereas our glory will be in our perfected and imperishable bodies."

Matthew Henry has some pithy comments writing that...

"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 creation 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."

In the light of eternity we should view the cost of suffering with Jesus Christ now as insignificant in view of the glory that lies ahead for us (cf. 2Cor 4:17).

Disciple's Study Bible has an interesting note writing that...

FOR THE ANXIOUS LONGING OF THE CREATION WAITS EAGERLY FOR THE REVEALING OF THE SONS (full grown, mature) OF GOD: e gar apokaradokia tes ktiseos ten apokalupsin ton huion tou theou apekdechetai; (3SPMI): (Ro 8:23; Philippians 1:20) (Isaiah 65:17; Acts 3:21; 2Peter 3:11, 12, 13; Revelation 21:1, 2, 3, 4, 5) (Malachi 3:17,18; Matthew 25:31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46; 1John 3:2)

For (gar) carries on Paul's chain of logic.

Phillips's paraphrases it...

The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own.

Anxious longing (603) (apokaradokia [word study]  from apo = from + kara = head + dokeo = look, watch) means a stretching forth of the head as an indication of an “expectation” of something from a certain place. It pictures watching with outstretched head and indicates the concentrated intense hope which ignores other interests and strains forward outstretched with eagerness and desire. Creation personified holds its head erect with attention turned away from all other objects and riveted upon just one.

Apokaradokia - Ro. 8:19; Phil. 1:20

Paul maintained a keen anticipation of the future, as when someone stretches his neck to see what lies ahead. These are words of a confident faith.  Paul trusted God mightily as reflected by his attitude of expectation and sure hope. This bedrock attitude liberated him so that he had no fear of death.

David, another man after God's own heart had learned to "preach to his soul" exhorting himself...

The creation (2937) (ktisis from ktizo = to create) can signify the act of creating something which has not existed before or the product of the creative act. In context the latter meaning applies and refers to creation personified as looking for the consummation of all things. Thus Paul personifies creation as leaning forward eagerly in anticipation of the great day in which God will fully redeem it too (Galatians 5:5, Php 3;20-note He 9:28- note).

Ktisis - 19x in NT - Mk. 10:6; 13:19; 16:15; Rom. 1:20, 25; 8:19, 20, 21, 39; 2 Co. 5:17; Gal. 6:15; Col. 1:15, 23; Heb. 4:13; 9:11; 1 Pet. 2:13; 2Pet. 3:4; Rev. 3:14

The non-rational creation was subjected to the curse put upon it because of man’s sin in Genesis 3 where God said to Adam

Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it'; Cursed is the ground because of you; In toil you shall eat of it all the days of your life. (Genesis 3:17)

And so the presently cursed creation is pictured as expectantly waiting for the glorification of the saints, that it also may be delivered from the curse. It should be noted that although not every one agrees that the creation here means only the non-rational aspect, the consensus of conservative scholars favors this interpretation.

There are similar personifications of the non-rational creation in the Old Testament...

Let the field exult, and all that is in it. Then all the trees of the forest will sing for joy (Psalm 96:12) (Spurgeon's note)

Let the rivers clap their hands; Let the mountains sing together for joy (Psalm 98:8) (Spurgeon's note)

For you will go out with joy, And be led forth with peace; The mountains and the hills will break forth into shouts of joy before you, And all the trees of the field will clap their hands. (Isaiah 55:12)

Spurgeon comments that...

The whole creation is in a waiting posture, waiting for the glory yet to be revealed.

Waits eagerly (553) (apekdechomai from apó = intensifier [see Vincent below] + ekdéchomai = expect, look for <> from ek  = out + dechomai = receive kindly, accept deliberately and readily)  means waiting in great anticipation but with patience (compare our English expression "wait it out"). To expect fully. To look (wait) for assiduously (marked by careful unremitting attention) and patiently.

Apekdechomai - 8x in NT - Ro 8:19, 23, 25; 1Co. 1:7; Gal. 5:5; Phil. 3:20; Heb. 9:28; 1 Pet. 3:20

The present tense gives the added continuous waiting  and thus conveys the sense of readiness, preparedness, and continuance until the expected event occurs.

Kenneth Wuest explains that apekdechomai  is...

Ray Stedman explains that...

In other words, this present life in which we are living is just a school time that we Christians are going through, and here we have been placed to learn some lessons that are preparing us for the great day yet to come. And one of these days it is going to be graduation day -- the day when the sons of God will shed their humble attire and manifest that they have been princes in disguise all along, indwelt by the same wonderful secret of life that Jesus Christ had when he was here, indwelt by divine life, a man who is the vehicle of the divine life. (The Joy of Being Grown Up)