ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the National Council of Churches.
The Rev. Elizabeth Eaton, who was elected in 2013, is not going to seek a third term as presiding bishop, noted an announcement from the ELCA last week."
"Since 1974, ReconcilingWorks: Lutherans for Full Participation has advocated for the full welcome, inclusion, and equity of lesbian, gay, bisexual, transgender, queer, intersex, and asexual/aromantic (LGBTQIA+) Lutherans in all aspects of the life of their Church, congregations, and community.
An independent 501(c)3 organization."
Presiding Bishop Elizabeth Eaton did for ELCA what Covid vaccine did for her. Note her name on the vaccination card.
14. Note particularly how Paul expressly states that the glory is to be revealed in us. He would remind us that not only such as Peter or Paul are to participate in the blessing, as we are prone to believe, but that we and all Christians are included in the word “us.” Indeed, even the merest babe obtains at death, wherein it is a joint-sufferer with mankind, this unspeakable glory, which the Lord Jesus into whose death it was baptized has purchased and bestowed upon it. Though in the life beyond one saint may have more glory than another, yet all will have the same eternal life.
Here on earth men differ in point of strength, comeliness, intellect, yet all enjoy the same animal life. So in the other life there will be degrees of radiance or glory, as Paul teaches (1 Corinthians 15:41), yet all will share the same eternal happiness and joy; there will be one glory for all, for we shall all be the children of God.
15. Now the first point of consolation is that we turn our backs upon all suffering, saying: “What is all my pain, though it were tenfold greater, compared to the eternal life unto which I am baptized, to which I am called? My sufferings are not worthy to be so termed in connection with the exceeding glory to be revealed in me.” Paul magnifies the future glory to make the temporal sufferings the more insignificant. Then follows: “For the earnest expectation of the creature waiteth for the revealing [manifestation] of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope: [For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope;]”
16. Here is the second point of consolation. Paul holds up as an example to us the condition of the whole creation. He exhorts us to endure patiently, as the creature does, all the violence and injustice we suffer from the devil and the world, and to comfort ourselves with the hope of future redemption. Remarkable doctrine this, unlike anything elsewhere found in the Scriptures, that heaven and earth, sun, moon and stars, leaf and blade, every living thing, waits with sighing and groaning for the revelation of our glory.
THE TRAVAIL OF CREATION.
17. Such sighing and agony of the creature is not audible to me, nor is it to you. But Paul tells us he sees and hears it, not expressed by one creature alone, but by all God has made. What does he mean? What is the sighing and longing of creation?
21.1 And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:
2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth.
3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.
6 And when we had taken our leave one of another, we took ship; and they returned home again.
7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
8 And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.
9 And the same man had four daughters, virgins, which did prophesy.
10 And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.
11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.
13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
15 And after those days we took up our carriages, and went up to Jerusalem.
16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.
17 And when we were come to Jerusalem, the brethren received us gladly.
18 And the day following Paul went in with us unto James; and all the elders were present.
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
22 What is it therefore? the multitude must needs come together: for they will hear that thou art come.
23 Do therefore this that we say to thee: We have four men which have a vow on them;
24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.
27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,
28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)
30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.
31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.
32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.
33 Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.
34 And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.
35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.
36 For the multitude of the people followed after, crying, Away with him.
37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?
38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?
39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.
40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
I came across a pristine copy of Jars of Clay, A History of Wisconsin Lutheran Seminary (1863-2013) by John Sparky Brenner SJ, and Peter Prange. The Evangelical Lutheran Synod calls Mequon The Sausage Factory, because every graduate comes out exactly the same.
I know too much about the dogma of WELS and its counterparts - ELS, CLC (sic), LCMS. They glorify themselves to such an extent that any other place must imagine Heaven to be a crushing disappointment.
The "strict" seminaries and synods end up just like ELCA, gathering around such beacons of nonsense as
Fuller Seminary,
the Hour of Power (oops gone, now the Assumption of Mary),
Such marks, or scars, for Christ the Lord, Paul admonishes all Christians to exhibit. Thus he encourages them not to be terrified though they suffer every conceivable wrong, such as our brethren here and there have suffered now for several years. But brighter days are in store for us when once the hour of our enemies and the power of darkness shall come. Our adversaries annoy us now with malignant words and slanderous writings, and indeed they may take our lives. So be it. We must in any event suffer if we are ever to attain true glory. But what they will secure by putting us to death they certainly shall experience.
11. In Paul’s reference to the glory that shall be revealed in us there is a hint as to the cause of man’s unwillingness to suffer: faith is yet weak and fails to descry the hidden glory; that glory is yet to be revealed in us. Could we but behold it with mortal vision, what noble, patient martyrs we should be! Suppose one stood on yonder side of the Elbe with a chest full of gold, offering it to him who should venture to swim across for it. What an effort would be made for the sake of that tangible wealth!
12. Take the case of the adventurous officer. For a few dollars per month he defies spears and guns, exposing himself to almost certain death. The merchant hurries to and fro in the world in a frenzied effort to amass riches, hazarding life and limb, apparently careless of physical cost so long as God’s mercy preserves to him but the shattered hulk of a body. And what must not one endure at court before he realizes, if he ever does, the fulfillment of his ambition?
In temporal things man can do and suffer everything for the sake of honor, wealth and power, because these are manifest to earthly vision. But in the spiritual conflict, because the reward is not discernible to the senses it is very difficult for the old man in us to believe that God will finally grant us glorious bodies, pure souls and hearts of gladness, and make us superior to any earthly king. Indeed, the very reverse of this condition obtains now.
Here is one condemned as a heretic; there one is burned or in some other way put to death. Glory, wealth and honor are not in evidence now. So it seems hard for us to resign ourselves to suffering and wait for the redemption and glory yet unrevealed.
Again, no hardship is too great for the world to undergo for the sake of sordid gain; it willingly suffers whatever comes for that which moth and rust consume and thieves steal.
13. Paul means to say: “I am certain there is reserved for us exceeding glory, in comparison wherewith all earthly suffering is actually of no consideration; only it is not yet manifest.” If we have to face the slightest gale of adversity, or if a trifling misfortune befalls us, we begin to make outcry, filling the heavens with our false complaint of a terrible calamity.
Were our faith triumphant, we would regard it but as a small inconvenience to suffer, even for thirty or forty years or longer; indeed, we should think our sufferings too trifling to be taken into account. May the Lord our God only forbear to reckon with us for the sins we have committed! Why will we have so much to say about great sufferings and their merits? How utterly unworthy we are of the free grace and ineffable glory which are ours in the fact that through Christ we become children and heirs of God, brethren and joint-heirs with Christ!
Well may we resolve: “I will maintain a cheerful silence about my sufferings, boasting not of them nor complaining about them. I will patiently endure all my merciful God sends upon me, meanwhile rendering him my heartfelt gratitude for calling me to such surpassing grace and blessing.” But, as I said, the vision of glory will not enter our hearts because of our weak and miserable flesh, which allows itself to be more influenced by the present than by the future. So the Holy Spirit must be our schoolmaster to bring the matter home to our hearts.
Text. Luke 5:1-11. Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret; and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. And he entered into one of the boats, which was Simon’s, and asked him to put out a little from the land. And he sat down and taught the multitudes out of the boat. And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a draught. And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets. And when they had done this, they inclosed a great multitude of fishes; and their nets were breaking; and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to sink. But Simon Peter, when he saw it, fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, Lord. For he was amazed, and all that were with him, at the draught of the fishes which they had taken; and so were also James and John, sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they bad brought their boats to land, they left all, and followed hint.
PETER’S MIRACULOUS DRAUGHT OF FISHES.
1. This Gospel is easy for those to understand who believe, and it presents to us two thoughts, namely: Faith in its relation to temporal blessings, and faith in its relation to eternal blessings.
PART I. FAITH IN ITS RELATION TO TEMPORAL BLESSINGS.
2. In the first place Christ shows that those who believe on him will certainly have sufficient also for this present life. And this he does in that he gives Peter and his partners such a great multitude of fishes, more than they had any reason to expect; also, in that Christ also provides for the feeding of our stomachs, if it were not only for our cursed unbelief. For behold Peter and look deep into his heart and you will find, that he had no idea that he should catch so many fishes; then God came and drove the fish into the net, and more than all the disciples had desired.
3. Therefore this is an example that all who believe will have enough for their temporal needs; but those who do not believe can never get enough and have no rest in scheming how to secure riches, by which they fall into all kinds of vice. Then comes to pass what Paul in 1 Timothy 6:6-10 says: “But godliness with contentment is great gain; for we brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content. But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.”
4. Now this passage of St. Paul shows clearly what follows our unbelief, namely, that he who strives after possessions and will become rich, must fall into the temptations and snares of the devil. These we cannot see, for they are spiritual. However if we could see the harm and ruin he does in spiritual things as he does in corporal things, then we would be good preachers. For we see publicly how an unbelieving man scrapes and does violence to everybody in order that he may scratch together something in which he may place his confidence, and say: Yea, now I have enough. Thus we see, what an avaricious, unfriendly thing unbelief is; for it is a benefit to no one, it sells no one anything unless it sees its own advantage in doing so.
5. For it has ever been a curse that we cannot trust God even for the daily food our stomachs crave, and that we continually think we are to die from hunger; and yet, we are to have enough, as Christ in Matthew 6:25f. says: “Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment?
Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which today is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.”
6. Here you see how God cares for the birds and flowers, and adorns them so beautifully; much move will he give us what we need; and yet we cannot trust him. So successfully has the devil taken us captive by his snares. If one comes now so far that he is not satisfied and does not trust God, then love must at once cease, so that he does no one any good, but he scratches together everything only on his own heap.
The Hymn # 452 The Son of God The Confession of Sins The Absolution The Introit p. 16 The Gloria Patri The Kyrie p. 17 The Gloria in Excelsis The Salutation and Collect p. 19 The Epistle and Gradual The Gospel Glory be to Thee, O Lord! Praise be to Thee, O Christ! The Nicene Creed p. 22 The Sermon Hymn #528:10-15If God Himself Be For Me
KJV Romans 8:18 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. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
KJV Luke 6:36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
Fourth Sunday After Trinity
Lord God, heavenly Father, who art merciful, and through Christ didst promise us, that Thou wilt neither judge nor condemn us, but graciously forgive us all our sins, and abundantly provide for all our wants of body and soul: We pray Thee, that by Thy Holy Spirit Thou wilt establish in our hearts a confident faith in Thy mercy, and teach us also to be merciful to our neighbor, that we may not judge or condemn others, but willingly forgive all men, and, Judging only ourselves, lead blessed lives in Thy fear, through Thy dear Son, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.
First Fruits of the Gospel
KJV Romans 8:18 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.
We might as well assume that the early Christians were suffering under the burdens of the Roman Empire and unlimited hardships.The military threats were great and the medical problems were vast. More importantly, there were Jewish Christians, Jews who rejected the Gospel, and Gentiles new to the Old Testament only, with the New Testament being established and spread in Greek and translations.
The fish was used to let people know that the stranger was a Christian or merely another person making a mark in the ground. Believers also risked their own lives to rescue abandoned babies.
There are many kinds of suffering today, which we cannot see. And many are obvious and yet beyond the work of medicine. It is an honor to be in touch with people with special issues, major problems with no solutions but a great capacity for thought, faith in Christ, humor, and understanding of others.
Nothing on earth is equal to what God has created for us in eternal life.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
5. And in the verse preceding our text he tells us that as our blissful inheritance through brotherhood and joint-heirship with Christ is not a mere fancy and false hope of the heart, but a real inheritance, so our sympathy must amount to real suffering, which we take upon ourselves as befitting joint-heirs. Now Paul comforts the Christian in his sufferings with the authority of one who speaks from experience, from thorough acquaintance with his subject. He seems to view this life as through obscurities, while beholding the life to come with clear and unobstructed vision. 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 to usward [in us].”
6. Notice how he turns his back to the world and his face to the future revelation, as if seeing no suffering anywhere, but all joy.
Luther - above - was selected by God and the printing press (grapes) to establish the Gospel again, after a thousand years of decay and popery. Printing from the grape-press created a new media for Europe. China already had it for paper money. However, Luther did all his theology by hand, a staggering thought in our day. The problems of today were abundant then. The issue was - and is - the Word of God.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Our situation is this - we are by human nature vain, self-centered, worried about ourselves. Many things happen that are genuinely hurtful. Humanity is like a ping-pong machine where one noisey collision bounces into another one and soon the money is gone. We can wonder how it can be so rowdy, confused, and difficult. Much of this is hidden from us but appears through the power of the Holy Spirit, through the Word of God. After a long journey in the confusion of life, we can easily say to ourselves, "How did we get this way?"
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
We cannot measure our lives by our current situation. As Luther says, we should be looking toward heaven rather than earth. It is curious how Luther lived only 63 years, like Melanchthon, and each Reformer had a son who was not physically strong. The sons could have been rulers of Europe, but other events took place.
Whatever happens now in America will be shaped far beyond our imaginations. Certainty only comes from the Promises of God and the guidance of the Son.
22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
All this is true, and the apostle knew it well. The ultimate answers come through the Holy Trinity, far beyond anything here on earth.
When rain is predicted, the rain-barrel observers start asking me questions. The containers work best when all the barrels and buckets have rainwater to share before the storm.
At 4 AM Charlie wanted to go out but not too long. We kept hearing rumbling but no rain. That arrived at 7 AM, and now the backyard is a lake again.
The timing was perfect for the backyard because we have so many barrels and buckets. That gives the roses a good start for the rain and fresh nitrogenated water for the next round.
My mother never let the teachers in on the alternative solution - let the chlorinated water from the school evaporate the chlorine in the pitcher for one day. Flowers would rather have de-chlorinated (that is, unbleached) plants. They thrive.
Archbishop Elizabeth Eaton put her name on the vaccination card, definitely a turning point toward poor health and a questionable governmental panic.
Eaton's pyrrhic victory put ELCA 100% in the danger zone.
Charlie Sue was awake early today and ready to check out her backyard domain. We heard the distant thunder an hour ago, but it was more like the rumbling of a Thanksgiving meal, but without the food. Opening the back door had her looking tentatively and soon after... racing back into the house, waiting for a serious breakfast of Science Diet with some bacon bits. She is now cuddled among her three MyPillows, keeping her eye on me.
That reminds me of an evening outdoors in Phoenix where several dogs competed around the picnic tables for the food. I made sure a smaller dog could get a grilled hamburger. I hid it behind my back, but I soon felt the soft and gentle capture of my entire hand. No threats, no growls, just the firm resolve of the largest dog. It was not a good time to argue grilled hamburger vs. one surviving hand.
Phoenix has a lot of good qualities, especially in the sunny winter, but the July extremes are difficult to tolerate. What could motivate an entire, shrinking denomination to gather itself for an ELCA convention, which they now call "an assembly?" Imagine walking short distances in the late July afternoon, loud yelping because of the radiant baking concrete, pious admonitions to drink plenty of water, ambulances for the ambulatory.
More than half of the 1988 ELCA merger has disappeared - and not to LCMS or WELS or the Little Chapel on the Prairie. I listened to the Michigan ALC-LCA discuss the gay quota they were establishing while ELCA was formalizing the plan with lawyers. That blossomed in 2009, known for the lightning-struck cross and the demi-semi-outrage of the "conservative" bishops.
LCMS and WELS work in harmony with ELCA - Thrivent, US.AID, and who knows what shenanigans.
They all work together via Fuller Seminary, US.AID, Thrivent, and the Love That Dare Not Speaks Its Name.
5. And in the verse preceding our text he tells us that as our blissful inheritance through brotherhood and joint-heirship with Christ is not a mere fancy and false hope of the heart, but a real inheritance, so our sympathy must amount to real suffering, which we take upon ourselves as befitting joint-heirs. Now Paul comforts the Christian in his sufferings with the authority of one who speaks from experience, from thorough acquaintance with his subject. He seems to view this life as through obscurities, while beholding the life to come with clear and unobstructed vision. 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 to usward [in us].”
6. Notice how he turns his back to the world and his face to the future revelation, as if seeing no suffering anywhere, but all joy. “Even if it does go ill with us,” he would argue, “what indeed is our suffering in comparison with the unspeakable joy and glory to be revealed in us? It is too insignificant to be compared and unworthy to be called suffering.” We fail to realize the truth of these words because we do not see with our bodily eyes the supreme glory awaiting us; because we fail to grasp fully the fact that we shall never die but shall have a body that cannot suffer nor be ill. If one could conceive the nature of this reward he would be compelled to say: “Were it possible for me to suffer ten deaths by fire or flood, that would be nothing in comparison to the future life of glory. What is temporal suffering, however protracted, contrasted with eternal life? It is not worthy to be called suffering or to be esteemed meritorious.”
7. In this light does Paul regard suffering, as he says, and he admonishes Christians to look upon it similarly. Then shall they find the infinite beyond all comparison with the finite. What is a single penny measured by a world of dollars? though this is not an appropriate comparison since the things compared are both perishable. The suffering of the world is always to be counted as nothing measured by the glorious and eternal possessions yet to be ours. “I entreat you, therefore, beloved brethren,” Paul would say, “to fear no sufferings, not even should it be your lot to be slain. For if you are actually joint-heirs, it must be your fortune, a part of your inheritance, to suffer with others. But what is your pain measured by the eternal glory prepared for you and obtained by the sacrifice of your Savior Jesus Christ?
It is too insignificant to be contrasted.” So Paul makes all earthly suffering infinitely small — a drop, a tiny spark, so to speak; but of yonder hoped-for glory he makes a boundless ocean, an illimitable flame.
8. Why cannot we take his view of the insignificance of our afflictions and the magnitude of the future glory? The extravagance of our conduct is apparent in the fact that but a harsh word uttered by one to his fellow will make the injured one ready to overturn mountains and uproot trees in his resentment. To them who are so unwilling to suffer, Paul’s word of encouragement here is wholly unintelligible. Christians are not to conduct themselves in this impatient manner. It ill becomes them to make extravagant complaint and outcry about injustice. “But,” you say, “I have truly suffered injustice.” Very well, so be it. But why do you make so much of your sufferings and never give a thought to what awaits you in heaven?
Why not exalt the future glory also? If you desire to be a Christian, truly it will not do to conduct yourself in this impatient manner. If you must air your grievances, surely you may do it quietly and decorously.
9. In this life it must be otherwise than in the life of glory. If you essay to be a joint-heir with the Lord Jesus Christ and do not suffer with him, to be his brother and are not like unto him, Christ certainly will not at the last day acknowledge you as a brother and fellow-heir. Rather he will ask where are your crown of thorns, your cross, the nails and scourge; whether you have been, as he and his followers ever have from the beginning of time, an abomination to the world. If you cannot qualify in this respect, he cannot regard you as his brother. In short, we must all suffer with the Son of God and be made like unto him, as we shall see later, or we shall not be exalted with him in glory.
10. Upon this same topic Paul addresses also the Galatians (Galatians 6:17): Henceforth let no one confuse me, say nothing to me about the doctrine that friendship is rewarded on earth; for I bear branded on my body the marks of my Lord Jesus Christ. His reference is to the signs in ancient paintings of Christ, where the Savior was represented as bearing his cross upon his shoulders, with the nails, the scourge, the crown of thorns and other emblems in evidence. These marks or signs, Paul instructs, all Christians as well as himself must exhibit, not painted on a wall but branded in their flesh and blood. They are made when inwardly the devil affrights and assails us with all manner of terrors and overwhelming afflictions, and at the same time outwardly the world slanders us as heretics, laying her hand to our throats whenever possible and putting us to death.
