Teks -- Romans 8:18 (NET)

8:18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 8:18 - To us-ward

To us-ward ( eis hēmās ).

We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with mellousan doxan (aorist passive infinitive of apokaluphthēnai ) occurs in Gal 3:23 with mellousan pistin , which see.

Vincent: Rom 8:18 - I reckon

I reckon ( λογίζομαι )

See on 1Pe 5:12. It implies reasoning. " I judge after calculation made" (Godet). Compare Rom 3:28; 2Co 11:5; Phi 3:13.

Wesley: Rom 8:18 - For I reckon

This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.

JFB: Rom 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

That is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."

Clarke: Rom 8:18 - For I reckon that the sufferings, etc.

For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Rom 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.

Calvin: Rom 8:18 - I indeed judge

18.I indeed judge, ²⁵⁸ etc. Though they take not altogether an unsuitable view who understand this as a kind of modification; yet I prefer to regard it in the light of an encouragement, for the purpose of anticipating an objection, according to this import, — “It ought not indeed to be grievous to us, if we must pass through various afflictions into celestial glory, since these, when compared with the greatness of that glory, are of the least moment.” He has mentioned future for eternal glory, intimating that the afflictions of the world are such as pass away quickly.

It is hence evident how ill understood has this passage been by the Schoolmen; for they have drawn from it their frivolous distinction between congruity and condignity. The Apostle indeed compares not the worthiness of the one with that of the other, but only lightens the heaviness of the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful in patience.

TSK: Rom 8:18 - I reckon // the glory

I reckon : Mat 5:11, Mat 5:12; Act 20:24; 2Co 4:17, 2Co 4:18; Heb 11:25, Heb 11:26, Heb 11:35; 1Pe 1:6, 1Pe 1:7

the glory : Col 3:4; 2Th 1:7-12, 2Th 2:14; 1Pe 1:13, 1Pe 4:13, 1Pe 5:1; 1Jo 3:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 8:18 - For I reckon // Not worthy to be compared // Revealed in us

For I reckon i.e. I make account, I certainly conclude: see Rom 3:28 . The word is borrowed either from arithmeticians, who by casting their accounts do find the true and total sum; or from logicians, who by considering the premises do draw the conclusion.

Not worthy to be compared the word properly signifieth that part of the balance which goeth down: q.d. If the sufferings of this life be weighed with the glory to come, they will be light in comparison. These words, to be compared, are supplied in our translation to make up the sense.

Revealed in us it is revealed to us, and it shall be revealed in us. This text is a confutation of the popish doctrine of merit and human satisfaction.

Gill: Rom 8:18 - For I reckon, that the sufferings of this present time // are not worthy to be compared with the glory that shall be revealed in us

For I reckon, that the sufferings of this present time,.... By "this present time" may be meant, the then present age, in which the apostle lived; which was an age in which the people of God suffered much, as was foretold by Christ, and which was necessary for the confirmation of the Gospel; for grace and strength answerable to their trials were given them; and the power of God was visibly to be seen in the supporting of them; though this was not the only suffering age: wherefore by the present time may be understood, the present time of life here on earth; which is a time of suffering, and which cannot well be otherwise, considering the world in which we are, and the nature of it, the state and condition of our souls, and the constitution of our bodies, and the many enemies we have about us; but then this present time of life is the only suffering time to the saints, for no sooner are they removed from hence, but they are in heaven, where neither wicked men nor devils can reach them, where their souls are freed from sin and unbelief, from doubts and fears, and everything that is distressing; and after the resurrection there will be no more diseases nor death in their bodies; and this present time is but a short time, a little while, and all sufferings will be at an end; wherefore they

are not worthy to be compared with the glory that shall be revealed in us. The future happiness of the saints is expressed by glory, of which the glory of this world is but a faint resemblance; a glory which is already given to Christ, and he is entered into the possession of; it is already, but as yet it is unseen, but will be "revealed" hereafter, when Christ himself shall appear in it; and it will not only be revealed to the saints, as the glory of Christ, as Mediator; and it will not only be visible upon them, upon their bodies, which will be made like to the glorious body of Christ; but it will be revealed in them, and greatly lie in the perfection of knowledge and holiness in their souls: now between the sufferings of the saints in the present state of things and their future happiness, is no comparison, either with respect to quality or quantity. Their afflictions are "light" in comparison of the due desert of sin, the sufferings of Christ, and the torments of the damaged in hell, and when under divine supports; but glory is heavy, it is a "weight of glory". The sufferings of the saints are but for a time, but their glory is eternal; nor is there any comparison to be made between them by way of merit, for there is no manner of proportion between the one and the other, nor can the one have any causal influence upon the other. This is the judgment of things the apostle made, "I reckon" or "I think" which is said, not as his bare opinion, or as in the least doubting the truth of what he said; but having deliberately weighed things in his mind, and reasoned upon them, came to this conclusion, that so it must be. The allusion is either to logicians, who having settled the premises draw the conclusion; or to arithmeticians, who, having cast up the account, give the sum total. Though, after all, the "glory" here spoken of may mean the glorious Gospel of Christ, which was more and more to be revealed in the Gentile world, "in" or "by us" the apostles, in comparison of which all their sufferings were as nothing.