That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drove out devils, and raised the dead by their shadow, or garments, consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groans, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, “Waiting for the adoption.” What do you say, let me hear? You insisted on it at every turn, and cried aloud, that we were already made sons, and now do you place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, “to wit, the redemption of our body.” That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments (or passions). For this is full redemption (ἀ πολύτρωσις), not a redemption only, but such, that we shall never again return to our former captivity. For that you may not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to your view the things to come, setting before you the change of your body (Gr. changing your body), and along with it the change of the whole creation. And this he has put in a clearer light in another passage, where he says, “Who shall change our vile body, that it may be fashioned like His glorious Body.” And in another place again he writes and says, “But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.” But to show, that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, “For the fashion of this world passes away.”
Ver. 24. “For we are saved by hope,” he says.
Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, “For we are (Gr. were) saved by hope.” And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Were you not liable for countless sins? Were you not in despair? Were you not under sentence? Were not all out of heart about your salvation? What then saved you? It was your hoping in God alone, and trusting to Him about His promises and gifts, and nothing besides had you to bring in. If it was this then that saved you, hold it fast now also. For that which afforded you so great blessings, to a certainty will not deceive you in regard to things to come. For in that it found you dead, and ruined, and a prisoner, and an enemy, and yet made you a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray you in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou were saved from the beginning, and this dowry was the only one that you brought in to the Bridegroom. Hold it then fast and keep it: for if you demand to have everything in this world, you have lost that well-doing of yours, through which you became bright, and this is why he proceeds to say, “But hope that is seen is not hope; for what a man sees, why does he yet hope for?”
Ver. 25.— “But if we hope for that we see not, then do we with patience wait for it.”
That is, if you are to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then does God make upon you, since He Himself gives you blessings quite entire from His own stores? One thing only, hope, He asks of you, that you too may have somewhat of your own to contribute toward your salvation. And this he intimates in what he proceeds with: “For if we hope for that we see not, then do we with patience wait for it.” As then God crowns him that undergoes labors, and hardnesses, and countless toils, so does He him that hopes. For the name of patience belongs to hard work and much endurance. Yet even this He has granted to the man that hopes, that He might solace the wearied soul. And then to show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. “Likewise the Spirit also helps our infirmities.”
For the one point is your own, that of patience, but the other comes of the Spirit's furnishings, Who also cherishes (Gr. anoints) you unto this hope, and through it again lightens your labors. Then that you might know that it is not in your labors only and dangers that this grace stands by you, but even in things the most easy seemingly, it works with you, and on all occasions bears its part in the alliance, he proceeds to say,
“For we know not what we should pray for as we ought.”
Source: Homilies on Romans (New Advent)