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Spirit in you.” It is as if he were saying, Do not be afraid that you are clothed in a dead body; have the Spirit, and it will be raised. What then? Do those who do not have it not rise? Yes, he says; but not to life. For this reason he did not say, “will raise,” but “will make alive,” which was more than resurrection, and granted only to the righteous. “So then, brethren, we are debtors, not to the flesh, to live according to the flesh.” Having shown how great the prize of the spiritual life is, he necessarily brings on the exhortation, saying: therefore we ought not to live according to the flesh. “For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.” He hints to us of that immortal death, the one in Gehenna, both chastisement and punishment. “For all who are led by the Spirit of God are sons of God.” And he sets another reward for you, exhorting you 95.504 to live spiritually. And this is adoption as sons. He did not say, “they live by the Spirit of God,” but “are led”; showing that it has so willed to lead it, to be Lord of our life, so that it leads it however it wishes. “For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of adoption.” If those in the old covenant seemed to do any of the commandments of God, they did so out of fear of punishments. For anyone who rejected the law of Moses died without mercy. But those who have received the spirit of grace do all things out of love for Christ. He therefore makes a comparison here between those under the law and those under grace. “Whereby we cry, Abba, Father.” He confirms the adoption from the prayer which the Lord commanded believers to say: Our Father who art in heaven. And just as there is a spirit of charisma, and a spirit of healing, and a spirit of tongues, and a spirit of prophecy, so also there is a spirit of adoption. “The Spirit itself bears witness with our spirit that we are children of God. And if children, then heirs; heirs of God and fellow heirs with Christ.” The Paraclete, he says, by the charisma given to us. It is as if he were saying: It is not only the voice of the charisma, but also of the Paraclete who gave the gift. For he himself taught us to speak thus through the charisma. “provided we suffer with him in order that we may also be glorified with him; For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” For if we have shared with him in sorrows, much more will this be so in good things. For he who bestowed so many good things on those who had amended nothing, when he sees them having also toiled, and suffered so much, how will he not much more reward them? “For the earnest expectation of creation waits for the revealing of the sons of God.” See how many things he establishes by this: both a contempt for present things, and a desire for future things, and to show how earnestly the race of men is cared for by God; and along with these, he overthrows with this one doctrine all the doctrines of the philosophers composed by them about the world, as if they were a spider's web. What he says is something like this: The supplication itself is in great travail waiting for these things, and expecting the good things which I have just mentioned. For “earnest expectation” is intense expectation. And so that the word might be more emphatic, he also personifies 95.505 this whole world; which is what the prophets also do, introducing rivers clapping their hands, and hills leaping, and mountains skipping; not so that we should think them animate, but so that we might learn the excess of the good things, as reaching even to things without sensation. And they often do this very same thing in the case of sorrowful things, introducing a vine mourning, and wine, and mountains, and the paneled ceilings of the temple wailing, so that from this we might again understand the excess of the evils. Therefore, the Apostle, imitating these, personifies creation here, and says that it groans and is in travail; not because he heard some groaning carried from earth and heaven, but so that he might show the excess of the good things to come, and the desire for release from the evils that possess it. “For to futility the creation

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Πνεύματος ἐν ὑμῖν.» Ὅμοιον ὡς εἰ λέγοι, Μὴ φοβηθῇς ὅτι νεκρὸν περίκεισαι σῶμα, ἔχε τὸ πνεῦμα, καὶ ἀναστήσεται. Τί οὖν; τὰ μὴ ἔχοντα οὐκ ἀνίστανται; Ναὶ, φησίν· ἀλλ' οὐκ εἰς ζωήν. ∆ιὰ τοῦτο οὐκ εἶπεν, ἀναστήσει, ἀλλὰ ζωοποιήσει, ὃ πλέον τῆς ἀναστάσεως ἦν, καὶ τοῖς δικαίοις μόνον δεδωρημένον. «Ἄρα οὖν, ἀδελφοὶ, ὀφειλέται ἐσμὲν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν.» ∆είξας ὅσον τὸ ἔπαθλον τοῦ πνευματικοῦ βίου, ἀναγκαίως ἐπάγει λοιπὸν τὴν παραίνεσιν, λέγων· οὐκοῦν οὐκ ὀφείλομεν ζῇν κατὰ σάρκα. «Εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε.» Τὸν θάνατον ἡμῖν ἐκεῖνον αἰνίττεται τὸν ἀθάνατον, τὸν ἐν τῇ γεέννῃ, κόλασίν τε καὶ τιμωρίαν. «Ὅσοι γὰρ πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ εἰσιν.» Καὶ ἕτερον τίθησιν ὑμῖν μισθὸν, προτρεψόμενος 95.504 πνευματικῶς ὑμᾶς ζῇν. Οὗτος δέ ἐστιν υἱοθεσία. Οὐκ εἶπεν δὲ, Πνεύματι Θεοῦ ζῶσιν, ἀλλ' ἄγονται· δεικνὺς ὅτι οὕτως βεβούληται ἄγειν αὐτὸ, Κύριον εἶναι τῆς ἡμετέρας ζωῆς, ὡς ὁποιδὰν βούληται, ἄγειν αὐτόν. «Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας.» Εἴ τι ἐδόκουν ποιεῖν τῶν ἐντολῶν τοῦ Θεοῦ οἱ ἐν τῇ παλαιᾷ, φόβῳ τῶν κολάσεων ἐποίουν. Ἀθετήσας γάρ τις τὸν νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἀπέθνησκεν. Οἱ δὲ τὸ τῆς χάριτος δεξάμενοι πνεῦμα, πάντα πόθῳ ποιοῦσι Χριστοῦ. Συγκρίνουσιν οὖν ἐνταῦθα ποιεῖται τῶν ἐν τῷ νόμῳ καὶ τῶν ἐν τῇ χάριτι. «Ἐν ᾧ κράζομεν, Ἀββᾶ, Πατήρ. Πιστοῦται τὴν υἱοθεσίαν ἐκ τῆς προσευχῆς, ἧς προσέταξεν ὁ Κύριος τοὺς πιστεύοντας λέγειν· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. Ὥσπερ δὲ πνεῦμά ἐστι χαρίσματος, καὶ πνεῦμα ἰαμάτων, καὶ πνεῦμα γλωσσῶν, καὶ πνεῦμα προφητείας, οὕτω καὶ πνεῦμα υἱοθεσίας. «Αὐτὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ. Εἰ δὲ τέκνα, κληρονόμοι· κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ.» Ὁ Παράκλητος, φησὶν, τῷ χαρίσματι τῷ δεδομένῳ ἡμῖν. Ὅμοιον δὲ ὡς εἰ λέγοι· Οὐ τοῦ χαρίσματός ἐστι μόνον φωνὴ, ἀλλὰ καὶ τοῦ δόντος τὴν δωρεὰν Παρακλήτου. Αὐτὸς γὰρ ἡμᾶς οὕτως ἐδίδαξεν διὰ τοῦ χαρίσματος φθέγγεσθαι. «Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν· Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.» Εἰ γὰρ ἐν τοῖς λυπηροῖς ἐκοινωνήσαμεν αὐτῷ, μᾶλλον καὶ ἐν τοῖς χρηστοῖς τοῦτο ἔσται. Ὁ γὰρ τοὺς οὐδὲν διωρθωκότας τοσούτοις δωρησάμενος ἀγαθοῖς, ὅταν εἴδῃ καὶ πονέσαντας, καὶ τοσαῦτα παθόντας, πῶς οὐχὶ μᾶλλον ἀμείψεται· «Ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται.» Ὅρα πόσα διὰ τούτου κατασκευάζει, καὶ ὑπεροψίαν τῶν παρόντων, καὶ ἐπιθυμίαν τῶν μελλόντων, καὶ τὸ δεῖξαι πῶς περισπούδαστον τῷ Θεῷ τῶν ἀνθρώπων τὸ γένος ἐστίν· μετὰ δὲ τούτων καὶ τὰ τῶν φιλοσόφων δόγματα πάντα τὰ περὶ τοῦ κόσμου συντεθέντα αὐτοῖς, ὥσπερ ἀράχνην ἑνὶ τούτῳ καταβάλλει τῷ δόγματι. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἡ αἴτησις αὐτὴ σφόδρα ὠδίνει ταῦτα ἀναμένουσα, καὶ προσδοκοῦσα τὰ ἀγαθὰ, ἅπερ εἴρηκα νῦν. Ἀποκαραδοκία γὰρ ἡ σφόδρα προσδοκία ἐστίν. Ὥστε δὲ ἐμφαντικώτερον γενέσθαι τὸν λόγον, καὶ προσωποποιεῖ 95.505 τὸν κόσμον ἅπαντα τοῦτον· ὅπερ καὶ οἱ προφῆται ποιοῦσι, ποταμοὺς κροτοῦντας χερσὶν εἰσάγοντες, καὶ βουνοὺς ἁλλομένους, καὶ ὄρη σκιρτοῦντα· οὐχ ἵνα αὐτὰ ἔμψυχα νομίσωμεν, ἀλλ' ἵνα τὴν ὑπερβολὴν μάθωμεν τῶν ἀγαθῶν, ὡς καὶ τῶν ἀναισθήτων αὐτῶν καθικνουμένην. Τοῦτο δὲ αὐτὸ καὶ ἐπὶ τῶν λυπηρῶν ποιοῦσι πολλάκις, εἰσάγοντες καὶ ἄμπελον θρηνοῦσαν, καὶ οἶνον, καὶ ὄρη, καὶ φατνώματα ὀλολύζοντα τοῦ ναοῦ, ἵνα κἂν ἐντεῦθεν πάλιν τὴν ὑπερβολὴν τῶν κακῶν ἐννοήσωμεν. Τούτους οὖν καὶ ὁ Ἀπόστολος μιμούμενος, προσωποποιεῖ τὴν κτίσιν ἐνταῦθα, καί φησι, στενάζειν αὐτὴν καὶ ὠδίνειν· οὐκ ἐπειδὴ στεναγμοῦ τινος ἤκουεν ἀπὸ γῆς καὶ οὐρανοῦ φερομένου, ἀλλ' ἵνα τῶν μελλόντων ἀγαθῶν ἐνδείξηται τὴν ὑπερβολὴν, καὶ τὴν ἐπιθυμίαν τῆς ἀπαλλαγῆς τῶν κατεχόντων κακῶν. «Τῇ γὰρ ματαιότητι ἡ κτίσις