September 23

For we know that the whole creation groaneth, and travaileth in pain together until now: and not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.—Romans 8:22, 23.

OBSERVE, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.

And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves. 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 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 groaneth, much more should we. Next, that he may not seem to disparage our present world, we groan, says he, 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 dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now thou placest 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 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. For this is full redemption, not a redemption only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy 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 unto his glorious body. And in another place again he writes and says, But when this mortal shall have put on immortality, then shall the saying that is written be brought to pass, 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 passeth away.

"E'en now we taste the pleasures there!

A cloud of spicy odors comes,

Soft wafted by the balmy air,

Sweeter than Araby's perfumes;

From Zion's top the breezes blow,

And cheer us in the vale below!

"Raised by the breath of love divine,

We urge our way with strength renew'd;

The church of the first-born to join,

We travel to the mount of God;

With joy upon our heads arise,

And meet our Saviour in the skies."