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
A sin, yet, upon its being given, sin revived in two ways: both by itself being stirred up and stimulated to attack, and by our own unreasonable action, according to our knowledge, strengthening it and offering it the ambush against us with boldness. But while it revived, I died.
For sin, having taken an opportunity. As he said above, "Sin, having taken an opportunity, wrought in me all manner of concupiscence," he adds that it not only wrought all manner of concupiscence, but it also slew me. This has become unto death. Then, as is his habit to join causes with causes, and to indicate the sequence of things in his words, he goes back and sets it forth in a way. He says, "It wrought all manner of concupiscence," and he says, "Because, having taken an opportunity, it seduced me." Then he leaves the aforementioned to be understood B here, because from this it wrought the concupiscence; and letting that be, he attaches the end, "and it slew [me]." In which, if one were to take it in succession and piece it together, his meaning is thus: "Sin, having taken an opportunity, wrought in me all manner of concupiscence; but it wrought the concupiscence by seducing me; and having wrought the concupiscence, it slew me." Deception, therefore, is the cause of concupiscence, and concupiscence is the cause of death. But sin wrought the deception through the commandment, so that the superabundance of its malice might appear, in that it wrought the worst thing through the good.
*Photius.* He said, "According to the commandment," a second time: "Sin, having taken an opportunity by the commandment"; explaining the same things in various ways. And rightly so; for the law held great C glory. He shows, therefore, that it brought no profit, but even caused harm by circumstance, so that he may appear clear when he preaches that it has ceased, preceding as it does the faith of Christ.
*Vers. 12. "So the law is holy," etc.*
*Photius.* But you may simply call the law holy: because it guarded those who kept it from uncleanness; just, because it rewarded those who acted rightly with gifts, but punished transgressors with penalties; good, because it did not punish taking pleasure in the penalties or in anger, but for the sake of their salvation. And further, because it granted great things D to those who performed small things rightly; and it spared those who sinned, and did not punish them according to the worth of their transgressions. But he, running through these, concludes from them that the law or the commandment is holy, just, and good: from one thing, because it taught me sin and commanded me to flee from it; from another, because it did this out of care and concern. It is holy, therefore, because it taught and commanded me to flee from uncleanness; just, because, having taught me thus, it demands the penalty from those who sin; and good, because it accomplished these things while providing life for me.
*“That which is good, therefore, is become death unto me.”*
*Photius.* He wished to show the magnitude of sin; and since a greater evil than this could not be found, by showing its magnitude through this very thing, he says: "That sin might appear," that is, that the whole wealth of its malice and its power might be revealed.
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.
A
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.
B
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.
D
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.