Fragments on John

and he spoke, for which reason, by descending to their understanding (for he wished to comfort them, not to teach them at this time the precision of theology), he converses in a more human way, and as they were able to be comforted, saying: ^A "Keep them," and, "In thy name," and, "When I was in the world, I kept them," and similar things. My joy, he says, is as it were spiritual, confirming souls, but not such as the world has, which consists in luxury, pleasures, and bodily comforts. This book B has, but perhaps, like many others, they are scholia which that codex interjected, but with his name written in the margin thus, [φω]. To this scholium, however, it is not ascribed.

FRAGMENTS ON THE EPISTLES OF SAINT PAUL

^B CAP. V. VERS. 14. *Sed regnavit mors ab Adam usque ad Moysen.* Photius. There are three things in these points compared parabolically with one another: a certain likeness, an opposition, and a hyperbole. According to the likeness, an opposition indeed is made: sin, the sinless; enmity toward God, reconciliation toward God; condemnation, justification; ruin and falling and death, salvation and life and resurrection. There is, therefore, an opposition in these; but the likeness is in that, as it passed through one unto all; but the hyperbole is that, whereas in the case of the worse things, many cooperated with the one in participating in the evils, in the case of the better things, no one cooperated, but only the grace of the one Christ came to be. So that the likeness is not in the same way or equally, but by way of hyperbole and out of superabundance. Again, through Adam, the worse things were brought in; not only were these removed—which, as in opposites, carries with it a likeness and analogy—but also better things were bestowed through Christ; which presents the hyperbole and the superabundance. VERS. 19. *Quemadmodum enim per inobedientiam unius, etc.* Photius. Saying that Adam was a type of Christ; but a type is evidently from the opposite. For as he was the cause of death to men, so Christ is the cause of resurrection to men. Saying therefore, as we said, that Adam was a type of Christ; since he is about to explain this, he sets forth not only the likeness and the type, but also the excess and superabundance in the type and likeness. For this is indicated ^C by his saying, "But not as the trespass," and again, "And not as one who sinned." Since, therefore, his argument has become in a way composite to him, weaving a certain lack of likeness into a likeness; now he resumes, ^D

and clearly and purely demonstrates that as by one man death reigned, so much the more shall they reign in life by one, Christ. He adds, as if drawing a conclusion, and bringing the argument into an even clearer and more concise form, saying: "Therefore as by one trespass there came upon all men condemnation," and what follows. ^B Furthermore, since both in the first and composite argument, and in the second, which is clarified and repetitive, and in the conclusion that is brought in as it were as a summary—he makes mention of trespass, gift, condemnation, donation, and justification: whence also he took his beginning. In no way had the connection of the opposites of each been indicated. Now he clarifies and unveils this very thing, and says that the one flowed from disobedience, while the other blossomed from obedience; so that this may be a demonstration of the exposition in which he exhibited the type and the similitude, such as that, "For if by the trespass of the one, death," and so forth.

The divine Apostle is not, therefore, repeating the same discourse, as one might suppose, in these things, but clearly and very precisely connects and arranges the force of these heads. ^C This is, therefore, that which goes: "But not as the trespass," and the things that follow, down to: "From many trespasses into justification," which is an exposition, as we have said, showing the type and the similitude; it was lacking, therefore, in clarity and explanation. The exposition that follows provides this, repeating what has already been said, and explaining and setting it forth in the open. But it was necessary for a conclusion to be given to this as well, so that it might not seem to consist merely of hypothesis. He does not omit this, but, as if drawing a conclusion and trusting in the truth of the discourse, he brings it forth with an affirmation: "Therefore as by one trespass," and so forth. Then, since he had been speaking in so many arguments about where justification and condemnation had their beginning, he does not overlook this either, but sets it down, saying: "For as by the disobedience," and so forth. ^D

CAP. VII. VERS. 8. Sine enim lege peccatum mortuum erat (For without the law sin was dead).

Sin was indeed dead; but I was in life, as one not troubled, not wounded, not slain by it. How, therefore, did it revive through the law? In what way? Because, the law being given, it was spurred on more toward fighting, and dared everything that it could to do harm, considering that he who kept the commandment was about to be crowned, and for this reason it became more envious. And I, in turn, recognizing sin through the law, and because in this knowledge I did the things that I ought to have avoided, I sinned all the more because of it; and I made it more powerful against myself, adding strength to it through the knowledge of the unjust act, and quickening and reviving it, weak and dead though it was. But when it lived, it slew me. Before it was called back to life, I lived more. But that was before the law and the commandment; so that, even if the law was not