A For when we wish to show the magnitude of other evils, we are able to produce something else that is being disparaged by us; for instance, Cain was wicked to such a degree that he even became a fratricide, and was the first to lie to God. And again, not even after the showing of portents was Pharaoh moved to release the Israelites, so that the cruelty of his judgment and his hatred toward God might be made apparent; and it is the same with others. For it is possible to find something worse than the subjects at hand, through whose participation those who do evil receive designations according to that matter. But in the case of sin, since, as we have said, it is not possible to find anything worse than it, it has accused itself by itself, indicating at once bitterly and sharply its bulk, and its tyrannical and insurmountable force. B And since it seemed safer to speak by the tautology of the name, he reassumes the name again, for he says as an epithet: "Sin, [that it might become] a sinner." The designation of bitterness is absolute. He gives it a name [related to the word sin] and does not depart entirely from the name; but in that wherein there seemed to be a release, he adds force by the addition of "exceedingly"; and thus, more clearly and strongly, and with a tone that signifies bitterness, he uses the speech, saying: "That sin might become exceedingly sinful."
VERS. 16. If however I do what I do not want. Photius. But do you explain the words to me thus. After a man has been sold and has come under sin, he does not know what he is working, because disgraceful habit has totally mastered him, and does not allow him to see that it is evil which he is doing. Wherefore he chooses that which he would have hated if he were innocent and free, and which he would not have chosen; but being already sold, he does it. C But if I were free and innocent and my own master, I would not choose what I now do; I consent to the law that it is good. For that [the law] agrees with me that I should flee those things which, while I am living in the freedom of my own nature, I judged were to be fled and were odious. I do not understand, therefore, having been evidently sold; for I do not do, now that I am sold, what I want to do while I am free; but I do what I hate while I am free, while I am sold. But if I do what I do not want while I am free, [and*] I do that while I am sold, I consent to the law, while I am free, because it is good. For I want the works of the law, and not these which I now do.
VERS. 21. I find then a law, to me who wants to do good, etc. Photius. You may understand it thus. From what I have said, he says, this is concluded for me, and this I find, that the law is a law for good, for me who wants to do good; and this alone is acceptable. D For I find evil, since it lies near me in the same way; and I have not been made better by the law, unless I have rather received harm, because it provided the occasion for evil to lie near me and to be, as it were, closer to me. The law, therefore, was made for me only as a law for the good; but as nothing else. Whence it is evident, that evil to me in such a way ad-
[*Note: In the original Greek context, the logic "what I do not want while free... I do while sold" is the intended meaning to be preserved.]
ent, that evil to me in such a way. I find, then, A the law, that is to say, I have noted and understood the power and nature of the law. I discovered it perfectly, in that it was able to assist me in nothing. Whence is this certain? Because for me, desiring to do good, it is of no assistance. But in like manner, evil lies at hand, making the desire for it result in nothing for me. In this, therefore, I found the law exactly, in terms of its power and its nature: that for me, desiring to do good, I still find evil present. For it lies at hand and is not moved away from me by that law. The meaning of the wording may also be understood more closely in this way: I find, therefore, for me desiring to do good according to the law, that evil lies at hand for me. For those who, according to the Gospel, desire to do good, do not find that evil lies at hand for them; for by baptism it has been displaced and removed. So that one must approach Christ through baptism, abandoning the law. B
CAP. VIII. VERS. 3. *God sending his own Son in the likeness of sinful flesh.*
Photius. It is possible to read it with the points marked thus: *God sending his own Son in the likeness of sinful flesh, and for sin;* and then to add: *he condemned sin in the flesh.* That is, the Son for sin, or on account of sin, in order to take it away and liberate us from it. How, therefore, did he take it away? By condemning it. Not simply and by mere authority; but by bringing it to trial and showing it to be convicted. How, then, was it convicted and defeated? In his flesh. For when it desired to approach and was unable, it was convicted and defeated.
*And the mind of the flesh is enmity toward God.*
Photius. He says well, therefore, that the mind of the flesh is not subject to the law of Christ. For as long as it exists, it is clear that it is not subject; but as long as it has passed away and departed from the man, it does not exist at all; so that it is not even subject. For how could that which does not exist either resist or be subject to anyone? Who, then, is subject? The man in whom the fleshly mind does C not exist; but while the fleshly mind is still present, not even he is. But when it has been overthrown by repentance and has withdrawn, then that man does good and is subject to the law of God.
*But hope that is seen is not hope.*
Photius. Why, then, did we not receive this through baptism? Did you not yourself say a little while ago that you received the Spirit of adoption? Yes, he says. What, then, are we expecting? The one that is to be manifested, he says, at the redemption of our body. Is it another than the one mentioned? God forbid! But that very same one, manifested more perfectly and known through the experience of it. For after the redemption of the body, then there is the enjoyment of blessings. Then all the signs and effects of adoption are clearly seen. For now we have received adoption in the hope of these things. But he himself spoke more emphatically: *We are saved.* How then do we hope for these things, when they have not yet come to pass, nor fallen under our sight, nor under D experience? Well, he says, and reasonably. For if the good things that are hoped for had already come under our sight and under experience, they would not be things hoped for.