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VERS. 31. *What then shall we say to these things?* Photius. It is indeed so. What shall we say to these things? That he predestined, that he called, that he justified, that he glorified. To such a wealth of benefits, what shall we say? We are not, he says, well-supplied with words of gratitude, let alone with a recompense of deeds. Such then is the grace of the same toward us. Then, as if having taken abundance from this, he says: *If God be for us, who is against us?* No one; for although some may endeavor to harm us, they shall not harm us, but will benefit us.
CAP. VIII. VERS. 28. *To those who are the called according to purpose.* Photius. That is, to those who, according to resolve and according to purpose, have been counted worthy of the sanctity of the calling.
VERS. 32. *Who spared not even his own Son, but delivered him up for us all; how will he not also with him give us all things?* Photius. He sets down, therefore, the words, *Who spared not even his own Son*, showing, as we have said, the ineffable care of God toward us, and at the same time exhorting us to endure through this example if we suffer anything harsh from anyone; and not only that, but also drawing us in and enjoining us. For if the Son suffered such things for you, what ought you to suffer for him? And if he, suffering such things, received no diminution of his paternal glory and divinity, do not you either grow faint while suffering these things. For you will certainly be counted worthy of the promised things, even after your sufferings and after death.
VERS. 33. *Who shall lay any thing to the charge of God's elect?* C Photius. In the things above, he spoke of the temptations which occur through afflictions and torments, saying, *Who is against us?* Now he indicates another kind of temptation—the insults, the reproaches, and the abuses with which the non-believers are wont to set upon the believers. And he shows this also by saying, *Who shall lay any thing to the charge of God's elect?* And he demonstrates there, as in the cases mentioned above, that when God justifies, those who accuse and condemn are prating in vain.
CAP. IX. VERS. 1-5. *I say the truth*, etc. Photius. But how, he asks, can one whom nothing separates from the charity of Christ desire and pray to be separated from him on account of his kinsmen? These are not contradictory, but rather they harmonize. *For he that loveth his brother, loveth God.* *By this shall all men know that ye are my disciples, if ye have love one to another.* It is so, he says; but there he prefers the love of the neighbor to the love of God. Yet by loving those, we are identified with Christ. He shows, therefore, his supereminent charity in that he joined others unto himself; for thus ought what is said be understood: If it were possible for Christ to be glorified and the Jews to be saved through my perdition, I would not shrink from that. For in no other sense does he say he is to be *anathema*, that is, to be separated from him from now on—for that is most detestable—but to be anathema, that is, to remain still separated, and not yet to have come to Christ, but still to be separated from him; if this towards your conversion and faith
in him tended. For do not think, he says, that because I have come to Christ, I am challenging you to do the same. I desired you to run to him even before I did. A
CAP. IX. VERS. 11. That according to the election of God the purpose might remain.
Photius. By saying “purpose,” he declared the will of God; and by saying “according to election,” he showed that they also differed from one another. For no one is elected from another, unless he differs from him in some way. By saying “not from works,” he revealed the greatness of his calling and grace, because he is elected and called even though he has done nothing. But if he is elected having done nothing, how is he elected? For election occurs among those who differ in some respect, but those who have done nothing, how do they differ? Very much indeed. For to human eyes, since they have done nothing, they do not differ, but by the divine foreknowledge of the future, they differ greatly. For the one has pleased God, but the other has not.
CAP. XI. VERS. 11. I say then, Have they stumbled that they should fall?
Photius. Since of those who stumble, some only trip while others also fall, wishing to turn the Jews to the faith and at the same time to console them, he says that their stumbling did not result in a total fall, but that they only, as it were, tripped. And this was permitted by a certain economy, so that by their transgression salvation might come to the nations, and that there might also be a correction for them themselves, as they emulate and imitate those from the nations. B So that their stumbling contributes in a way to their own correction. For if their transgression is salvation for the nations, and in the salvation of those is the emulation of these; and through emulation is the correction of those who had fallen. For such is the providence of God. From impassable ways it provides paths, and from contradictions, more useful things. For the Jews stumbled, so as to fall and lie prostrate, and were able to provide nothing useful either for themselves or for others; but Christ used their transgression both for the salvation of the nations and for their own correction.
VERS. 15. For if their rejection be the reconciling of the world, etc.
Photius. It must be known that the phrase, “For if their rejection,” is a repetition of the earlier, “But if their transgression,” as has been said, which is the cause of Paul’s efforts for their salvation. As if one were to say, “Why do you strive, O Paul, on behalf of the Jews, saying, ‘If by any means I may provoke to emulation my flesh, and save some of them’? What is this great zeal of yours?” Yes, he says, it is fitting for me to strive and be zealous. For if, even when they were left behind, God was reconciled to the world, and the middle wall of the old enmity was taken away, what could not be profitable and most wonderful, if they too were saved and
A their adoption and addition were anything other than perfect and complete joy, as if for a perfect and new life and a resurrection from the dead, of all, not only of those who had stumbled, but also of those who had fallen even unto death and destruction? And observe: beginning, he called the unbelief of the Jews an "offence," and then a "trespass." But when he showed them, if only they are willing to be persuaded, the magnitude of the good things, and lifted them up—the riches of the Gentiles, and the reconciliation of the world, and his own flesh—then he shows how great the wickedness of the unbelief is, declaring that through it they had become dead. But he does this most admirably and wisely. For since to call them dead was very bitter and stinging, and tended more toward insult than exhortation, he does not propose it in such a dry manner, but mixes it together, and puts it forward in the order of praise, saying, "What is their acceptance, but life from the dead?" by means of the word "life" providing something pleasing, and by means of "from the dead" signaling that their unbelief was death.
VERS. 28. *According to the Gospel, they are enemies for your sake.*
Photii. One might ask, if the Jews have become enemies because of those who have believed from among the Gentiles, how did he say above, "Inasmuch as I am the apostle of the Gentiles, I glorify my ministry; to what end? If by any means I may provoke to jealousy my flesh." For if the Jews are provoked to jealousy and imitate them and become believers through the faith of the Gentiles, B how do they again become enemies of the faith and of the Gospel because of them? But we say, first, that he did not say the Jews are provoked to jealousy and imitate through the faith of the Gentiles, but through their being glorified and praised. For the glory and the praise that comes upon those from among the Gentiles will stir them up to both jealousy and imitation. So that the things said are not contradictory to one another. Secondly, he did not say that the Jews "will" provoke to jealousy as a definitive statement, but rather doubtfully and hesitantly: "If by any means, I may provoke to jealousy my flesh." That is to say, "perhaps," "possibly"—so that even if he were saying he would provoke the Jews to jealousy through their faith—and not through glory and praises—he would not be fighting against himself. For when he says, "enemies for your sake," he signifies the unbelief of the Jews and the cause for which they are more vehemently opposed to the faith; whereas when he C says, "If by any means I may provoke to jealousy my flesh," he indicates his own efforts by which he strives to save those from among the Jews, and even apart from what we have said, the Apostle's sayings would not be so contradictory, even if both were said definitively. For nothing would prevent some of the believers, stirred up by the faith of the Gentiles, from being provoked to jealousy and imitating them; and, in turn, many of the unbelievers, through their hatred of those who are from among the Gentiles, might become more stubborn and more unbelieving and more defiant against the evangelical proclamation: which can be seen in the very events themselves. For those who imitate the Gentiles approach the faith and are saved; but those who are opposed to them become more bitter enemies of the faith.
FRAGMENTA IN EPISTOLAM AD ROMANOS. C. XII. V. 2. Et nolite conformari huic saeculo.
A Photius. It is as if he were saying: Do not conform yourselves to the teachings of those who belong to this passing age, which does not cease to put forth its doctrines. He spoke in this way so that no one among the Jews might say, "Therefore, it is by no means fitting that we should be transformed from the doctrine of the Law that has been handed down to us." On account of this, he adds, "But be transformed," that is, it is necessary that we be changed according to the will of God. There is a great interval between the doctrine given by the Law and the wisdom that is according to the will of God. For the former destroys even the legal form itself, leading into another form of malice and perdition; but the latter not only does not destroy the form of the Law (for it existed in the shape, shadow, and figures of the Law), but it actually perfects it, composing and amplifying the appearance and beauty left to it. Therefore, he rightly says, "Do not conform yourselves... but be transformed." For the former is perdition, but the latter is salvation and perfection.
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V. 3. For I say, through the grace that is given to me, to all who are among you: not to think more highly than one ought to think, etc.
Photius. Certainly it may also be said thus: Do not be proud in yourselves regarding any gift that is in you. For by showing this folly, he points to what follows, where he says: "to each as God has divided it." For he wisely and prudently forestalls [the situation], using the grace of God to admonish them that they ought not to be proud. For since even to admonish and to command others sometimes arises from pride, by anticipating [them] with these arguments, he heals such thoughts. "For it is not," he says, "out of my own impulse that I admonish you, but through the grace of God I fulfill his commandment." He divided the gifts not according to pretension, but according to the measure of faith. C But he does not speak here of faith according to the sense of worship—for all who are considered worthy of the gifts are evidently faithful and perfect in that—but of the faith that is in accordance with the gifts. Just as it is said in the Gospels, "Lord, increase our faith," and again, "If you have faith as a grain of mustard seed," and again, "Because of your little faith." For it is clear that this meaning of faith is different from that which is used for piety.
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V. 8. He who exhorts, in exhortation.
Photius. Another has said that the whole passage is to be understood in two ways, up to the words: "Sive qui exhortatur, in exhortando." In what ways? In the common [construction] and the elliptical. For the word "having" is taken in common for each clause. For instance, "whether one has prophecy, or whether one has ministry." This [usage] in common is also called a *zeugma*, because it yokes a plural to a singular, and a participle to a verb. Thus, therefore, "having," taken in common according to the *zeugma*, makes the thought and the passage fully complete for the time being according to this. But [the passage] is taken elliptically again, because something is missing for the absolute perfection of the meaning: for example, "Let everyone remain in the gift in which he was received," or "Let him be content," or "Let him conform himself," or something similar. For example, "Whether one has prophecy, or whether one has ministry, let each remain..."
A in that which he has received.” And there is much use of such things by the wonderful Paul; and do not marvel if, being unlearned in them, he made use of them. For grace, which bestows greater things, often provides the knowledge of more trivial things, not as if these were great. For what indeed would the labor and praise of trifling men concerning words and syllables and their arrangement amount to? Therefore, he did not use these as if they were great things, but to put to shame those who pride themselves on such matters, and to win them over to humility and obedience to his admonition. For all things that truly brought salvation to men were readily available to Paul. Wherefore he does not hesitate to introduce excerpts of poetic verses and of Greek history, if through these he might hope to direct the way of salvation for a man. B
CAP. XIII. VERS. 11. *And that, knowing the time, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.*
Photius. These things are connected to the preceding ones, and are referred back to them. They are rather an intensification, showing an exhortation to what has been said. To what preceding things? *Let every soul be subject to higher powers,* and, *Render to all their dues,* and what follows. Therefore, he says, do these things because of what has been said, and especially because of that. For what reason? Knowing that the time of our life is shortened. And it behooves us, even if we were sleeping and doing nothing, to rise as if from sleep, at least now. For it is evident that we are now closer to the end of our life than when we believed.
CAP. XIV. VERS. 5. *For one judgeth between day and day: and another judgeth every day: let every man abound in his own sense.* C
Photius. And if, therefore, one person eats on alternate days, while another eats every day, they ought not on this account to judge and condemn one another, nor should he who eats [judge] him who does not. For the neighbor fasts and does well, if he does this for the sake of God. Nor again ought one who fasts to condemn one who does not fast every day. For it is not a matter of commandment, so that a violation would cause judgment, but it is of free choice alone. But let each be fully assured in his own mind; whether he does well by always fasting, or does not do well by not always fasting.
VERS. 6. *He that regardeth the day, regardeth it unto the Lord.*
Photius. But if you wish to understand this whole passage as concerning fasting, understand it thus: He who judges and thinks it is good to eat every day, regards it unto the Lord; that is, he considers this in the Lord. For he does this for the sake of the Lord. And he who does not judge this, nor think that it is good to eat every day, judges this to be good and thinks so for the sake of the Lord. For these are the causes of his word D just mentioned: *Let every man abound in his own sense.* But how do you say this, Paul? I spoke rightly, he says, because both he who fasts beyond the day, and he who eats every day, do this for the pleasure of the Lord. And they ought not at all to judge one another on this account. Then he indicates the reason, and says, For even he who eats gives thanks to God.