Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God's gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them. But in this case it is not so, for the wrestlings have to us no less relish than the rewards. For since there were sundry temptations in those days, and the kingdom existed in hopes, the terrors were at hand, but the good things in expectation, and this unnerved the feebler sort, even before the crowns he gives them the prize now, by saying that we should “glory even in tribulations.” And what he says is not “you should glory,” but we glory, giving them encouragement in his own person. Next since what he had said had an appearance of being strange and paradoxical, if a person who is struggling in famine, and is in chains and torments, and insulted, and abused, ought to glory, he next goes on to confirm it. And (what is more), he says they are worthy of being gloried in, not only for the sake of those things to come, but for the things present in themselves. For tribulations are in their own selves a goodly thing. How so? It is because they anoint us unto patient abiding. Wherefore after saying we glory in tribulations, he has added the reason, in these words, “Knowing that tribulation works patience.” Notice again the argumentative spirit of Paul, how he gives their argument an opposite turn. For since it was tribulations above all that made them give up the hopes of things to come, and which cast them into despondency, he says that these are the very reasons for confidingness, and for not desponding about the things to come, for “tribulation,” he says, “works patience.”
<!--<span class="stiki"></span>-->Ver. 4, 5. “And patience experience, and experience hope; and hope makes not ashamed.”
Tribulations, that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation has— patience; and the making of the man that is tried, experienced. And it contributes in some degree too to the things to come, for it gives hope a vigor within us, since there is nothing that so inclines a man to hope for blessings as a good conscience. Now no man that has lived an upright life is unconfiding about things to come, as of those who have been negligent there are many that, feeling the burden of a bad conscience, wish there were neither judgment nor retribution. What then? Do our goods lie in hopes? Yes, in hopes— but not mere human hopes, which often slip away, and put him that hoped to shame; when some one, who was expected to patronize him, dies, or is altered though he lives. No such lot is ours: our hope is sure and unmoveable. For He Who has made the promise ever lives, and we that are to be the enjoyers of it, even should we die, shall rise again, and there is absolutely nothing which can put us to shame, as having been elated at random, and to no purpose, upon unsound hopes. Having then sufficiently cleared them of all doubtfulness by these words of his, he does not let his discourse pause at the time present, but urges again the time to come, knowing that there were men of weaker character, who looked too for present advantages, and were not satisfied with these mentioned. And so he offers a proof for them in blessings already given. For lest any should say, But what if God be unwilling to give them to us? For that He can, and that He abides and lives, we all know: but how do we know, that He is willing, also, to do it? From the things which have been done already. “What things done?” The Love which He has shown for us. In doing what? Some may say. In giving the Holy Ghost. Wherefore after saying “hope makes not ashamed,” he goes on to the proof of this, as follows:
“Because the love of God is,” he does not say “given,” but “shed abroad in our hearts,” so showing the profusion of it. That gift then, which is the greatest possible, He has given; not heaven and earth and sea, but what is more precious than any of these, and has rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is this gift? The Holy Spirit. Now had He not been willing to present us after our labors with great crowns, He would never have given us such mighty gifts before our labors. But now the warmth of His Love is hence made apparent, that it is not gradually and little by little that He honors us; but He has shed abroad the full fountain of His blessings, and this too before our struggles. And so, if you are not exceedingly worthy, despond not, since you have that Love of your Judge as a mighty pleader for you. For this is why he himself by saying, “hope makes not ashamed,” has ascribed everything not to our well-doings, but to God's love. But after mentioning the gift of the Spirit, he again passes to the Cross, speaking as follows:
Ver. 6-8. “For while we were yet without strength, Christ in due time died for the ungodly. For scarcely for a righteous man will one die: yet pervadenture for a good man some would even dare to die. But God commends His love towards us.”
Now what he is saying is somewhat of this kind. For if for a virtuous man, no one would hastily choose to die, consider your Master's love, when it is not for virtuous men, but for sinners and enemies that He is seen to have been crucified— which he says too after this, “In that, if when we were sinners Christ died for us,”
<!--<span class="stiki"></span>-->Ver. 9, 10. “Much more then, being now justified by His Blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.”
Source: Homilies on Romans (New Advent)