Fragments on Matthew

PHOTII PATRIARCHÆ CP. COMMENTARIORUM IN NOVUM TESTAMENTUM QUÆ SUPERSUNT. FRAGMENTA IN MATTHÆUM.

(Ex Catena Corderii Græc. Lat. in Matth. tom. I, in-fol.)

^A Cap. I. Vers. 2. *Abraham genuit Isaac.* Photius. Abraham was justified by faith. To him, now believing, God said: "I will multiply thy seed, and I will give thee the land. And in thee shall all the tribes be blessed." If, therefore, God speaks the truth, and the Jews alone are the seed of Abraham, but these have never possessed the land in its entirety, nor do they possess it now, where is the truth of the divine promise made to Abraham? But since it is impossible for God to lie, it is manifest that God called the Church of the Gentiles the seed of Abraham. And this came to pass through Christ, who was to be born from his stock. In whom the nations, believing, were called the seed of Abraham, not by the law of nature, but by grace.

^B Vers. 20. *Hæc autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens.* Photius. Joseph being in doubt and fluctuating with a various tide of thoughts concerning the pregnant Virgin, the angel appeared, resolving all his perplexity and leading him to the truth of the matter. That he was conflicted solely by suspicion is apparent from this: that, fearing to prejudge anything, he wished to put her away secretly; for if he had found her truly guilty of adultery, he would have put her away neither secretly nor openly, being a just man, but would have acted according to the prescription of the law regarding her. This was evidently the cause of Joseph’s doubting and hesitation; and he was therefore worthy that the angel should appear and wipe away all his doubt.

*Mariam conjugem tuam.* Photius. The Scripture calls the Virgin the wife of Joseph,

in that she preserved all things becoming to a chaste wife toward her own husband. *For that which is conceived in her is of the Holy Spirit.* Photius. To those who ask how the conception is of the Holy Spirit—for Christ is not the Son of the Spirit, but of the Father—it may be said that the entire Deity is called Spirit, as the Savior says: "God is Spirit, and those who worship him must worship in spirit and truth." Yet the Holy Spirit is also ^A spoken of specifically as one person of the Trinity. Therefore, in this place, by the mention of the Holy Spirit, one may understand the power of the Son. For the Son also is called Spirit, in that He is God. Nor should one marvel at this; for He who brought forth a woman from one man alone, why should He not also be able to bring forth a child from a woman alone?

*Verse 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet.*

Photius. To whom is this clause—"Now all this was done," etc.—to be attributed? To the angel or to the evangelist? In appearance it is the angel's, as some of the interpreters teach, but in truth it is the writer's.

*Cap. II. Verse 13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt.*

Photius. Christ flees into Egypt, that He might sanctify it also, just as He sanctified Babylon through the Magi who came to worship Him. ^C

*Cap. III. Verse 9. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.*

Photius. By saying "these stones," He does not refer to the stones themselves, but designates men who, though imperfect, faithless, and poor, He can make great and illustrious if they themselves permit and desire; just as Abraham, because he believed God, emerged from obscure and unknown origins to become illustrious.

*Verse 12. Whose fan is in his hand.*

Photius. For just as in the equipment of other arts there are certain instruments to discern between those things which, according to the end and purpose of each, are either good or otherwise, so also in agriculture and in crops brought forth by rural labor, there is the threshing floor and the fan. For on the threshing floor the wheat is separated from the chaff. By this similitude He suggests the Church and the power of God separating from the good those who are not such.

^D

^A CAP. IV. VERS. 5. *Then the devil took him up into the holy city, and set him on a pinnacle of the temple.*

Photius: The words, "The devil took him up," do not imply that the devil had or exercised any power over Christ; but they are correctly understood to mean that, by the permission granted to him by Christ Himself, he took Him up. This was wisely provided by Christ, so that the devil, having achieved his wicked desire yet not attaining his hoped-for end, might be utterly confounded and plainly defeated.

CAP. V. VERS. 1. *And seeing the multitudes, he went up into a mountain: and when he was seated, his disciples came unto him.*

Photius: Christ sat down so that the multitudes might believe because of the miracles performed by Him; but that the truth might shine still more clearly upon the disciples who were being instructed, to the point that they might understand that He was not man only, but at the same time also God; seeing that He had shown Himself to be the healer and physician not only of bodies, but also of souls.

VERS. 13. *It is thenceforth good for nothing, but to be cast out, etc.*

Photius: He calls those who proclaim the divine oracles the "salt of the earth," as they bind together and strengthen the mind of the hearers. ^B

VERS. 17. *I am not come to destroy the law, but to fulfill.*

Photius: He who fulfills the law and brings it to perfection is the one who should be called its true observer, and not its destroyer. For he who fills out the rough sketch of an image by applying colors is to be called the perfecter of that image, not its destroyer. For Christ, having come, healed and perfected the way of life that had been previously sketched out in the law.

VERS. 19. *Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.*

Photius: He calls "least" that commandment which to some might appear as such, though in reality it is not so. He says these things to lift our thoughts higher, so that we may suspect how great a punishment is to be suffered by those who neglect the greater precepts of the law. ^C For the violation of every commandment is not punished with a like punishment, just as an action of equal merit is not prescribed for all commandments. Rather, there are certain commandments which are remitted to sinners without penalty, which Christ perhaps called "least."

VERS. 22. *But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment.*

Photius: Not every anger is liable to judgment, but that which flares up without any suitable cause. If such anger is lighter, and is not born of envy over the wealth that someone may possess, nor is conceived against someone on account of his virtue or spiritual progress, it is worthy of pardon. But the other, which is against those ^D who neglect

virtue, is worthy not only of pardon, but also of the highest praise and honor. ^A

*But whoever shall say, "You fool," shall be liable to the hell of fire.*

Photii. By "council" in this passage he signifies the gathering and assembly of the saints. Truly, he who says "Raca" to his brother has not sinned against one person, but against the entire community and commonality of the saints, of which he is a member. Therefore, he is also "liable to the council"; that is to say, subject to the penalties which that entire body, having been despised and insulted by him, will be able to claim by its own right. ^B

*Vers. 39. But I say to you, do not resist the one who is evil.*

Photii. By "one who is evil" in this passage, he means one who unjustly strikes another and treats him badly. But he who resists and fights back seems to imitate the evil one, that is, him who struck him. If, therefore, it is an evil thing to harm in return the one who caused harm, it would be a praiseworthy thing to abstain from it; but rather, to heal the anger by soothing and pacifying the adversary; for thereby he will be confounded, and a good man will be made out of an evil one.

*Vers. 45. That you may be sons of your Father who is in heaven, etc.*

Photii. For this reason he has called us brothers, although we are his servants, and has made us co-heirs, because we have been imitators of him who sends rain upon the unjust and sinners, and who makes his sun rise for all alike and without distinction.

*Chap. VI. Vers. 3, 4. Let not your left hand know what your right hand does.*

Photii. Let not the irrational portion of your soul, he says, be informed of the work of the rational soul, lest that portion should be a hindrance to this one as it prepares to act; and that part which together guards and sustains the dignity of the divine image, being interrupted by the rebellion of the baser part, might be forced to leave imperfect what it had well begun. But he will reward you "in public," he says, that is, clearly in the resurrection, when not only these things, but all hidden things will be revealed. ^C

*Vers. 17. But when you fast, anoint your head, and wash your face.*

Photii. Both these things, to be anointed and to be washed, are customs of those who are festive. Therefore Christ wishes to command this with these words: that we should carry out our fasting with hilarity and joy. For indeed, we then have a special reason for rejoicing, when we are occupied with good works.

*Vers. 21. For where your treasure is, there your heart will be also.*

Photii. By "heart" in this passage the Savior calls the principal part of the soul, namely the mind; by which notion David also uses the word "heart" when he says: *Create in me a clean heart, O God.* Hence it is clear that the avaricious, who have their minds bound to riches, alienate themselves from God, inasmuch as they turn away from him the nobler part of themselves. ^D

^A

VERS. 25. *Therefore I say to you, be not solicitous for your soul, what you shall eat, and what you shall drink, nor for your body, what you shall put on.* Photius: He does not say, "What the soul shall eat or what it shall drink." For the soul, being altogether incorporeal, neither eats nor drinks. But he says: "Be not solicitous for your soul (that is, for your life), what you shall eat or what you shall drink." For the soul indeed exercises and spurs on the appetitive faculty, not for its own sake, but out of concern for the body; for this is what is sustained by food.

^B *Judge not, that you may not be judged, etc.* Photius: If you judge, you are judged, he says, by yourself. For if you, being a sinner, judge sinners, you bring your own judgment upon yourself. Desist, therefore, from judging others, and judge yourself, only so that, by being judged by others, you may not inherit hell.

*All things therefore whatsoever you would that men should do to you, do you also to them; for this is the law and the prophets.* Photius: This law, he says, is not recent, nor newly enacted, nor does it stand in need of certain proofs and arguments to show that it is good; but it is, as it were, a standing commandment of our own nature, that is to say: whatever we are prompt to suffer from others, and to demand from them, we shall be even more prompt to perform for our neighbors; for this, he says, is the rule of justice common to all. For whatever happens to seem burdensome to you yourself, consider that it is the same for others; and whatever you experience as good and beneficial, consider that it is the same for others.

*Enter ye in at the narrow gate.* Photius: The gate now spoken of is neither narrow nor constricted by nature; but by its own nature and condition it is wide and spacious, yet by our own law and choice it is narrow and constricted, as the Lord says.

*And in thy name have we cast out devils, and in thy name have done many miracles?* Photius: Those who drive away demons and expel diseases and perform similar signs have received such a gift from God. ^C Hence there was a great obligation incumbent upon them to acquire virtues corresponding to the charisms. Since, however, having received the charisms, they did not keep themselves, but committed evils, it was said to them: "Depart from me, I know you not." For God returns the love of, and acknowledges, those who know and love Him.

*For I am not come to call the just, but sinners to penance.* Photius: The saying, "I am not come to call the just, but sinners," he spoke in order to show that he had not come to call those whom he was addressing, who thought themselves and boasted of being just. For he was applying his effort only to call those who voluntarily acknowledged and confessed themselves to be sinners, and who, being submissive by this consciousness of their own humility, showed themselves teachable and obedient to his commands. ^D

Vers. 17. *Neither do they put new wine into old bottles.* ^A Photii. By "old bottles" he denotes men established in the state of the Old Law; by "new wine," the grace of Christ given to us later, or the New Testament.

Cap. X. Vers. 38. *And he that taketh not his cross, and followeth after me, is not worthy of me.*

Photii. He who does not carry my cross, he says, is not worthy of me. This is to say: whoever does not always keep in his soul the death to be undergone for my sake and meditate upon it ceaselessly, he is not worthy of me.

Cap. XI. Vers. 6. *And blessed is he that shall not be scandalized in me.* ^B

Photii. Many were scandalized by the mission which the two disciples of John, by the order and in the name of their master, performed to Christ, which seemed to signal a certain doubt in John concerning Christ. Therefore, Christ thought that the ambiguity of the whole matter, and the scandal of the standing crowd, could be best dispelled by the testimony of those very people who had asked him. He uses, therefore, the witnesses of his own truth; for he bids them return to John, after they have seen the miracles performed in their presence, and report to him what they had seen.

Vers. 10. *For this is he of whom it is written: Behold I send my angel before thy face, etc.*

Photii. Therefore, the Saviour says to the disciples of John: "See the miracles and report them," so that he might dissolve the scandal by which the Jews were scandalized on account of John’s ^C question, using those very disciples of John as witnesses, and saying unto them as if to say: "You know clearly what testimony John gave concerning me, and you understand better than all others what kind of man he is, and how worthy of trust, to whom you committed yourselves, having received baptism from him in the Jordan."

Vers. 11. *From the days of John the Baptist until now, the kingdom of heaven suffereth violence, etc.*

Photii. He called the kingdom of heaven a thing of violence, and the violent those who seize it; and "from the days of John," such a capture began; not for any common person, but for those who have despised wealth and glory, and parents and children, and even death itself. ^D For before the teaching of Christ and the appearance of John, the kingdom of heaven was not yet openly promised; but the promises that then existed were carnal—that is to say: the multiplication of one's kin, victory over enemies, and such like. But from the time that John promulgated the baptism, and baptized our Lord therein, and the Spirit by His own testimony demonstrated the only-begotten Son of the Father, and Christ himself began to preach the kingdom of heaven, from that time the kingdom of heaven became an object of desire and a thing of violence exposed to men.

^A

VERS. 20. *Then he began to upbraid the cities wherein were done the most mighty works of him, because they did not penance.*

Photius. It was necessary to upbraid the cities, since Wisdom was justified, having perfectly accomplished in them all those things which could be efficacious for their salvation. But after he had tried everything and did not persuade them, he takes another path and reproaches them, so that perhaps, even by this reproach, he might draw them toward salvation. He denounces the wretches themselves, if by chance, even by striking them with grief or fear, he might lead the stubborn to salvation.

*How he entered into the house of God, and did eat the loaves of proposition, etc.*

Photius. David was just when he ate the loaves of proposition, and the priests who gave him the loaves were most just as well. Although it was not lawful for any to eat of those loaves except the priests only, he, having taken them, not only ate himself, but also gave to those who were with him. And this was a much greater thing than that for which the Jews were now accusing the apostles.

VERS. 28. *But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you.*

Photius. He speaks sternly and in a threatening sense: *Is the kingdom of God come upon you*, the power of which they would experience not as propitious, but as hostile, as they deserved. For the meaning is: You shall presently receive from God the retribution for your sins.

VERS. 29. *Or how can any one enter into the house of the strong, and rifle his goods, etc.*

Photius. ^C By "goods" here he means the demons, whom the Savior, casting out and chasing from those whom they possessed, rifles. But this could not have happened unless the Savior had come to us for the sake of our salvation, to destroy their strength and power.

VERS. 48. *Who is my mother, and who are my brethren?*

Photius. Since the Savior had taught us by word to put forward piety—which is the beginning of all virtues—and to prefer it neither to father nor mother, now he confirms by his deeds what he had said. For when, while he was diligently teaching the crowds, his mother and brethren arrived, he did not yield, not out of contempt for his mother, but so that he would not appear to neglect those being instructed, or to cut short his teaching. And he did not prefer his mother to the benefit of the many. ^D For he did not allow himself to be interrupted, not indeed spurning his mother, but so that he might not appear to care less for those whom he had received to instruct in the faith than for his own blood relation, if he were to break off the discourse he had begun for the sake of his mother. Therefore, he preferred the salvation of the many who were standing by and hearing him to the consolation of his mother (11).

CAP. XIII. VERS. 18. *Hear you therefore the parable of the sower.*

Photius. Of the commandments of Christ, some have heard negligently: these are those that lie by the way side. Others, diligently indeed, but not steadfastly: such are those upon the rock. Others, diligently and steadfastly, but having an intermixture of thorns and weeds; these are they who are choked by worldly cares.

Chapter XIV. Verse 1. In that time, Herod the tetrarch heard the report of Jesus.

Verse 5. And wanting to kill him, he feared the crowd, because they held him as a prophet. Photius. Herod was troubled and agitated in mind; and while at one time, out of reverence for the virtue of the man, he was restrained from the murder, at another, wanting to fulfill his promise, he was stirred toward the slaughter, wishing to show that he was a man of his word, and sparing nothing for the sake of pleasing those who were reclining [at table with him]. And this desire to show veracity and the inviolate faith of an oath prevailed, the king taking care lest he appear to consider the favor and pleasure of those reclining with him as not well-purchased at any price.

Chapter XV. Verse 2. Why do your disciples transgress the tradition of the elders?

Verse 39. And having dismissed the crowd, he went up into a boat and came into the borders of Magedan. Photius. Lest, by performing miracles every day, He should appear to be courting popular favor (for this multitude of prodigies stirred up the crowds to follow Him), He, by the mystery of the flesh He had assumed, showing His humility, went up into the boat, intending to depart thence.

Chapter XVI. Verse 14. But they said: Some John the Baptist, others Elijah, etc.

Verse 25. But whoever will lose his soul for my sake, shall find it. Photius. "Who will lose," He says, "his soul, shall find it." By establishing and strengthening us with good hope, He adds: "For the Son of man is to come in his glory." For if now, because of the humility of the flesh, you cannot conceive anything great concerning Me, nevertheless I am He who is to come with the angels in the glory of My Father, and I will then present to you a very different appearance, coming with the highest splendor.

^A And the disciples, having heard, fell on their faces and were sore afraid.

*Photius.* Since the apostles had gazed upon the majesty of the divinity unveiled, and had heard the voice of the Father, and had seen Moses and Elijah standing there in the manner of servants, they were raised to a more perfect understanding concerning the Savior, namely that He truly is the one who was to redeem Israel and the one who was expected to come, the God of our fathers, the Judge of the living and the dead.

Then the disciples understood that He had spoken to them of John the Baptist.

*Photius.* John is not Elijah by name, but by the similarity of his deeds. For both happened to be precursors of the advent of Christ: the one of the first, the other of the second. And both escaped the tumults of politics. Elijah indeed inhabited Carmel, but John dwelt in the desert; and in other matters too, there existed the greatest similarity between them. ^B And this is what Christ signifies by saying, "Elijah has come, but they did not recognize him," that is, John, who in all things is like to him.

And Jesus rebuked him, etc.

*Photius.* There are three causes for the lack of healing: the unbelief of those standing by, the little faith of the disciples regarding the operation of miracles, and the gluttony and voracity of the one who was vexed by the demon.

Woe to the world because of scandals.

*Photius.* Having spoken at great length about scandals and lamented for the world, the Savior laments also for the man who is the author of evils, showing that we must not only flee and turn away from scandals, ^C but also that we must not admit those who do such things into our acquaintance and society. For it is inevitable that by everyday life and association with such people, men are provoked to imitation.

And if your eye causes you to stumble, pluck it out and cast it from you, etc.

*Photius.* Though someone may be kindly disposed toward you, if he is a worker and maker of evils, separate yourself from him, avoiding the injury to the soul and the poison creeping forth from his company.

But if your brother sins against you, go and reprove him between you and him alone.

*Photius.* The Savior, having turned away from those who cause others to stumble, now comforts those who suffer from scandals, and says to them: Do not be cast down by thinking of the injury you have suffered, ^D since it is possible for that very thing to be turned to your great gain. How will this happen? If you reprove the one who injured you in private, showing him his sin. For if he repents of the things which he did against you, great gain will be yours, since the sin has been forgiven; for while you have been reconciled with him, and he...

has attained forgiveness, you will both be freed from the sin. ^A

CAP. XXIII. VERS. 6. *They love the uppermost places at feasts, and the first chairs in the synagogues.*

Photius. The Lord does not say simply that they are “heavy and grievous to be borne,” but that by the judgment of the priests they appeared heavy and grievous. For those things which they themselves do not move even with a finger—that is, which they do not even attempt to touch nor gird themselves to begin—those same things they command others to do with rigor.

VERS. 29. *Woe to you, Scribes and Pharisees, hypocrites, because you build the sepulchers of the prophets, etc.*

Photius. “You build the sepulchers,” he says, exhibiting the audacity of your ancestors as grown and multiplied in you, and being ready to represent the slaughters of the prophets and just men by their example. You testify, therefore, that you consider your fathers and forefathers to have been impious, while you strive to be like them in the practice of impiety.

VERS. 32. *And you, fill up the measure of your fathers.*

Photius. “And you,” he says, “fill up the measure of your fathers.” That is: what you have already set out to do with your wicked mind and thought, and with zeal and purpose, fill up, if you wish, and complete according to the measure of your fathers—that is, bring it forth into an open work and a visible deed. For the measure, the limit, and the end of the hatred of their fathers against the ^B prophets was death, accompanied by contumely and ignominy. Moreover, these words are not of one commanding, but rather of one permitting. For thus we are often accustomed to deter and recall some people from some crime, in the guise and manner of exhorting them to it.

CAP. XXIV. VERS. 28. *Wheresoever the body shall be, there shall the eagles also be gathered together.*

Photius. Just as carnivorous birds fly to corpses, so also, when the Son of Man comes, all the eagles shall be gathered to him—that is, souls flying in the heights and far removed from terrestrial cares.

CAP. XXVI. VERS. 13. *Amen I say to you, wheresoever this Gospel shall be preached in the whole world, that also which she has done shall be told in memory of her.*

Photius. By many signs this woman shows that she approaches Christ by the impulse of a great and ineffable faith. First, from the fact that she approached him with the highest demonstration of religion and reverence; then, that she brought the ointment; that she asked for the forgiveness of sins; and last and greatest, that she hoped for the remission of sins from him, whom by that very act she acknowledged as God. ^{C D}

And Peter ^A remembered the word of Jesus, who had said to him, "Before the cock crows, you will deny Me three times." And going out, he wept bitterly.

Photius. When Matthew says, "Before the cock crows, you will deny me three times," he is hinting at the first crowing of the cock, that is to say, the whole of it. Therefore he says, "Before it is finished," that is, the whole crowing of the cock, "you will deny me three times." But when Mark says, "Before the cock crows twice, you will deny me three times," he signifies the cries contained within the whole of the first cock-crowing, and he says that before those two specific cries have passed, you will deny me for the third time. For the entire crowing of a cock contains three, four, or more cries. Thus the evangelists agree with each other all the more.

And behold, the veil of the temple was rent in two, etc.

Photius. The veil of the temple was rent, and the things that were unseen were revealed. This signifies that the New Testament has run through the whole world, that the legal worship has ceased, and that the Holy of Holies has become visible and accessible to all.

FRAGMENTS ON MARK

And when evening had come, when the sun had set, they brought ^C to Him all who were ill and those who were possessed by demons.

Photius. For this reason they awaited the end of the day, so that they would not appear to be healed on the Sabbath. For the leaders of the Jews used to rebuke Him for healing on the Sabbath. But the disciples, not waiting for the evening, used to beseech Him to perform the healings.

And in the morning, rising very early, He went out and departed to a desert place, and there He prayed.

Photius. It is worthy of inquiry how Jesus, having withdrawn into the desert, prayed. For He certainly did not do this as one needing or lacking anything; for He Himself is the one who receives the prayers of rational beings, but He did this by way of divine dispensation, and became a pattern for us of every excellent action.

Jesus, seeing their ^D faith.

Photius. Great was the faith of the men, so that they even dug through the roof and let down the man. Therefore the Savior, seeing the faith of those carrying him, and of the sufferer himself (for he did not even admit to being carried,

^A) healed him.

VERS. 14. *And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom: and said unto him, Follow me; and he arose and followed him.*

Photius. He saw, he says, Matthew the tax collector. We must therefore inquire whether this tax collector is the same person among the three evangelists who is called both Matthew and Levi. There were two tax collectors in the number of the twelve apostles: Matthew, and James the son of Alphaeus.

CAP. III. VERS. 13. *And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.*

Photius. The Savior went up into the mountain, intending to ordain the twelve disciples as apostles, so that their advancement might not seem accidental. But when day came, as Luke says, he called those whom he had chosen from the crowd of many—for those present were more than twelve—and those twelve whom he selected, he called apostles, thereby preparing them for the office of preaching and for the work that was to be fulfilled by them.

VERS. 29. *But he that shall blaspheme against the Holy Ghost hath never forgiveness.*

Photius. He says that blasphemy against the Holy Spirit is unpardonable because of the name of the Spirit. For just as the energy of the Holy Spirit is called the kingdom of God, which is God himself, so also the blasphemy that targets the Spirit is considered to be against God. He says that the reviling of God is unpardonable in comparison to that [blasphemy] by which he was thought to be and was seen as a mere man. ^B It is, nevertheless, a violation of Christ when he is acknowledged as God.

Cap. V. VERS. 40. *And he besought him much, that he would not send them away out of the country.*

Photius. Although demons are immeasurably wicked and contumacious, they acknowledge and confess that they will at some time pay heavy penalties for their crimes. Therefore, suspecting that the punishment long awaited is already being visited upon them, they complain that the time is cut short, and they ask not to undergo their torments until the appointed day.

VERS. 13. *And forthwith Jesus gave them leave. And the unclean spirits went out into the swine.*

Photius. The Savior allowed the demons to enter into the swine, in order to show us the madness of the demons—how great it is and how great is their armed power of doing harm. For since they had destroyed so many swine in a moment, it was easy to ^C understand that they would not lack the strength to destroy men in a similar way, so that from all these things it might be manifest that the power of God hinders them from doing whatever they would like against men.

CAP. VI. VERS. 28. *And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.*

Photius. Herod, crazed by love and entirely senseless, feared to transgress his oath and killed the just man; yet it would have been more tolerable to have perjured himself than to have performed so great an abomination.

to commit a sin. For it is not in every case a good thing to swear. The *speculator* is called the executioner, the soldier appointed to put to death those sentenced by the judges. ^A *Ptoma* (corpse), however, is called the body of the dead.

Ver. 31. *And he said to them: Come you yourselves apart into a desert place, and rest a little.* Photii. Through these words he teaches the teachers of the Church not to give themselves over entirely to the crowds and their business at all times, but to withdraw and be alone by themselves, and to gather their mind from being poured out abroad, and to give comfort to those who labor in the word, and to provide physical rest, especially after the completion of their service, as is fitting, at the times granted for bodily respite and quiet, especially after the assigned work is finished.

The Lord Jesus said: *Let her alone: why do you molest her? She has wrought a good work upon me.* ^B Photii. "Why do you molest the woman?" says the Savior; "for she has done this for my burial." He says these things to console the woman, and to show that she is unjustly blamed by the apostles. "So far," he says, "am I from blaming her, that I will not even allow the work she has done to remain hidden; but the whole world shall know it." For it proceeded from a great mind, and was an indication of much faith.

FRAGMENTA IN LUCAM

CAP. I. Photii. The preface of the evangelist contains two points: the establishment of those who wrote the Gospel before him, such as Matthew and Mark, and the explanation of the reason ^C for which he himself reached the point of writing. By saying, *they have undertaken*, he employs a word aptly fitted for those attempting the subject with more boldness, and for those approaching it with reverence; and with two corrections he amends the ambiguity of the word, by saying *of the things that have been accomplished among us*, and by saying, *even as those who were eyewitnesses delivered to us*, and so forth. For those who attempt to narrate according to both these things evidently attempt it in a manner that is very pious and proper; narrating the truth with unshaken certainty, and pointing out the authenticity of what is acceptable by the veracity of those who delivered it. At the same time, the word *delivered* seems to me to have an emphasis of an exhortation to the act of delivery itself. For just as those delivered them, so it was ^D necessary for these, again, having received them from that source, to deliver these same things to others in a similar form of speech; then, since the tradition was not written, it was necessary for those who had received it to deliver it to others again; and from this it happened that the things being delivered were corrupted in many ways, either by the forgetfulness of those who received them in the interim, or by mischief, seeing that some have even dared to corrupt these things when they were written. Since, therefore, the things being delivered were unwritten, it was likely that many absurdities would occur in the long course of time; it was reasonable that those who had first received them from the eyewitnesses and ministers of the word, should deliver them written to the whole world

^A providing the tradition; and expelling deceit, taking away forgetfulness, and ensuring the completeness of the tradition. Luke indeed, as they had received, so did they deliver; but others, as a wicked and rash mind drove them, attempted to relate figments of their own imagination, such as the so-called Gospel according to the Egyptians, and the Gospel of the Twelve. For as tares grow with wheat, so falsehood struggles to rise up against the truth; but those things are banished from the assembly and memory of the pious. But the blessed Luke, through those things by which he said he established the accuracy of the evangelists before him, comes to the same intent as they, for the same cause for which it was fitting for them to write. For as they, because they had received, and as those who had received from the beginning, and as those who had followed, so he also came to write. Not therefore acting against them, but running with them and rather testifying, he writes. And for another cause, because having truly made a certain Theophilus a lover of God, and having delivered the word of faith to him without writing, and since it was not secure to believe these things by hearing alone, he arranges for him the security of the instructed words through writing, and through him distributes the benefit to the whole world. With reason, therefore, did he stand in need of a preface, in which the object of the preceding evangelists is treated, and the cause for which he wrote after them is recognized; since they said nothing regarding their own object, but as it were left to this one the task of giving testimony concerning themselves. ^B

VERS. 29. *Photii.* What did she see, and for what reason was she troubled? She saw the angel looking upon her with pure eyes, but bearing the messages of a suitor; looking with a clear gaze, but speaking the contracts of a marriage. Having become a hearer of these nuptial words, and seeing the forms of a conversation void of passions, she was disturbed by the contrary motions of her thoughts. I see, she says, the messenger standing reverently, and I am persuaded with great joy to accept the announcement; but he addresses nuptial words to me, and turns joy into fear, and troubles the soul with the message. I see his face restrained by modesty, but he announces the arrival of a bridegroom to me. I see him speaking prudently, but he utters words of conception; and the longing for virginity compels me to suspect the word as a snare. Therefore, I am disturbed, seeing the matter balanced in an equal scale. For the outward demeanor of the messenger teaches that the message comes from God, but the words [of the marriage] lead one to deny consent. ^C The bearing of the messenger, along with the decency of his form, indicating the presence of a suitor, persuades one to refuse.

*Photii.* She was troubled by the words, but she did not spurn the benefit. She was disturbed, but she reasoned; and while she questioned the manner of the salutation, and seeing the word escaping her thoughts, she was held fast by a chaste fear, and was struck by the strangeness of the salutation. What then did the angel do? Did he leave her to be troubled by conflicting thoughts, and to be tossed as if by waves of uncertainty? And how would he be proved an ^D excellent minister of the command; how, indeed, would he not justly have been punished for having failed to resolve [her doubts elsewhere]?

Since, then, it was not possible for one who was troubled and afraid to hear accurately what was to be said, for this reason he first dissolves her fear. ^A

Photius. I have not come to tell you of fraud, but to suggest the destruction of fraud. I have not arrived to lead you astray, but to guarantee the redemption from error; I have not come to plunder your inviolable virginity, but to announce the indwelling of the Creator and Guardian of virginity. I am not a minister of the serpent's malice, but an apostle of the One who destroys the serpent. I have come as a herald of the nuptials, not as a plotter; as a proclaimer of joy, not a cause of sorrow; as a messenger of salvation, not a counselor of destruction. I shall heal your logic through the commands of the Master; I shall loose the bonds of your perplexity. ^B

Of the same. The salutation is one of divine grace, not an obsequiousness of nature; it is of divine grace, not human fraud; it is of grace that surpasses human reason. But when you hear "grace," O man, do not think that such a favor was granted to the Virgin in vain; nor deem the gift an empty bounty. For the Virgin found grace with God, because she prepared herself as worthy of the Creator; because, having adorned her own soul with the beauty of chastity, she prepared herself to be a dwelling place desirable to Him by whose word the heavens were established; because she not only kept her virginity undefiled, ^C but also kept her purpose spotless; because from infancy she was sanctified to God, a living temple, unhewn, built for the King of Glory, on account of the spotlessness of the body, on account of the exceeding brightness of the virginity, on account of the undefiled nature of the purity, on account of the extreme clearing of the purpose, on account of the soul’s unwavering inclination toward virtue and its immutability toward the better.

Photius. He speaks of the future as though it were already present; for instead of "He will do," he says, "He has done," as though it were already accomplished and were the work of His own, he says, hand, and not the work of man. He has wrought power, not through Moses as of old against the Egyptians, nor through Joshua the son of Nun, as when he shook the walls of Jericho by the circuit of the priests and the sound of trumpets; nor through an angel, as when he mowed down the hundred and eighty-five thousand of the enemy; nor through any other. But through whom? Through His own proper arm. And the arm of the Father is the Son, according to that which is said: "You have redeemed with Your arm Your people." Through Him, therefore, He wrought victory, and set up a trophy against the enemies who formerly tyrannized over them. ^D

Of the same. He routed, he says, not Egyptians or Assyrians or this or that enemy, but every proud calculation—that is, every one that does not bow and submit itself to His presence. He dispersed and proved to be fragile the proud thoughts of their heart which they held so as not to believe and fear Him; he winnowed the proud thoughts of those who did not be-

- ^Alieve, leaving them not even a shadow of an excuse. For from their own heart, though they had so many things to make them ashamed, they became inflated; and they presented the lethal fruit of their own soul, namely, unbelief.

Vers. 32. Photius. As man, he explains; for as God, He is above what is great.

Of the same. He shall be great, as He already was, even if He puts on the humility of the flesh. For the assumption of humanity does not diminish the magnitude of the divinity, but rather the humility of humanity is lifted up to it. Even if, therefore, He has been lowered as to the flesh, yet He shall be as great as He was.

Of the same. You will not name Him, but He shall be called; by whom, if not evidently by the consubstantial Father? For no one knows the Son except the Father; and he in whom there is true knowledge of the begotten is worthy, as it is agreed, to impose the name. Therefore He says: This is my beloved Son. He is therefore always, even if now the name is declared to us for our instruction. Therefore it shall be said, "He shall be called," not "He shall become." For He was even before the ages, reigning together with the consubstantial Father. Him you shall conceive, of Him you shall be shown to be the mother; Him your virgin womb receives, whom the immensity of the heavens does not contain.

^B Photius. But what regarding these things did the most holy Virgin do? Did she say that she was immediately softened by the words, or that, having gladly opened her ears to the reasoning, she gave her assent without investigation? By no means.

Chapter II. Vers. 34. Photius.

Photius. For He who loosens the bonds of barrenness can Himself also provide a birth for her, without the cooperation of a man. For He who restores a dried-up root into a fruit-bearing stem, He also will renew for Himself a dry field into a fertile one. And if you wish to accept the belief in these things which are announced through examples, comparing the great to the small, and adding belief in future things through things past, you shall thus conceive in your womb and bring forth a son, just as the rod of Aaron sprouted without cultivation, as if aided by the power of roots; as the dew descending from heaven upon the fleece moistened it alone, but did not moisten the earth; as the bush burned with fire, and nourishing the flame remained unconsumed: so also you shall conceive a son, lending flesh, providing nourishment to the immaterial fire, and preserving incorruptibility. For these things long ago prefigured your pregnancy; these were renewed and existed beforehand, so that they might shadow forth the incomprehensibility of the mystery existing in you. ^{C D}

^A Photius. Since, he says, you have made clear that the Holy Spirit shall come upon me, I do not resist, nor do I contradict. Let it be done to me according to your word. If I am judged worthy by the Master, I shall serve, rejoicing in his will; if the Creator dwells in the creature, let him build his house for himself, as he has willed. Let him form his own flesh in me, as he knows and as he wills; may your words be completed for me in reality.

^B Photius. The salutation is heavenly; the conception is without seed; the pregnancy is ineffable; the birth pangs are absent; the seal of virginity is the resolution of the pangs; the birth is incorrupt; and she who brings forth is a virgin even after the birth. God in the flesh is the one being born; a choir of angels makes the miracle a song. Where there is a concurrence of such and so great things, how could anyone dispute it—even if he set his whole study on being impious—that the Virgin was not a virgin and did not remain so until the end? Thus the truth of the undefiled words wished to set forth the paradoxical and supernatural and that which is beyond comprehension, which is the birth without the knowledge of a man; but what follows, he left for us to understand as a consequence. For that she who was a virgin in the place, and continued in virginity throughout her life, is neither new at all nor paradoxical, but rather follows necessarily from the things previously narrated. Moreover, the Evangelist knew how to blunt the blasphemy of the Jews, who slandered the seedless birth as being from fornication. Therefore, they are set against their evil mentality, through which the inviolability of the one bringing birth is demonstrated, but also the word "until" [donec], which is understood sometimes for the distance of a series of time, and sometimes for the indication of great and divine works; as it is taken here, not for the distance of some other time, but on the contrary to show an infinite duration. For "in his days shall righteousness arise, until the moon is destroyed," and "Sit at my right hand, until I make your enemies your footstool" (Ps. CXVII, 20), and "I am with you until the consummation." For it is evident that the "until" there does not introduce a temporal limit or end; but this word, showing the magnitude of divine things, leads the mind of those who encounter it toward an infinite extension. But ten thousand other things can be found through which it is made clear that the word is taken to mean "continually" and "unto the ages." ^C When, therefore, these most audacious men show that after the destruction of the moon the righteousness of Christ and our God is reduced to nothing, and after his enemies have been placed under his feet he is cast down from the seat at the right hand of the Father, or even after the consummation of the age, when they themselves will be repelled from the mansion of the disciples, then let them argue whether after the ineffable birth the Virgin sought the company of a man.

^D Photius. When the elder had completed his doxology to God, he then turns to the blessing

^A of those who brought the child; then he turns his words toward the mother alone. For he communicates the blessing to both, but he directs the prophecy of the more ineffable things to the mother alone, so that by the common blessing of the form of the parents, he might not strip Joseph of it; but by the words spoken to the mother, distinguishing the Virgin from that man, he might truly proclaim her the mother, whom he also blesses as having served the divine will. Then he speaks also to her: *This child is set for the fall and rising of many in Israel.* You see how he relates the whole economy of the mystery to the Virgin, and provides the narrative of this to her; and he calls the fall here that of those who have fallen away from faith in Christ and piety; and the resurrection, that of those who have recognized the Savior.

Photius. A sword pierced the soul of the most holy and ever-virgin Mary, by reason of the very saving passion of Christ, not that she was agitated by doubtful thoughts, or wounded by the darts of incredulity; nor that she exchanged her joy for sorrow, but that she allowed her own maternal heart to feel, according to natural sympathy, for her Son being crucified. For how would a mother not suffer, seeing her Son, and especially one far better than human nature, suffering the punishments of the wicked? This was the case for the undefiled Mother of the Word, a suffering more bitter and sharp than any sword. For even if she had many reasons for steadfastness, knowing that her Son was God incarnate, yet she did not altogether dissolve the laws of nature, but yielded to nature, so that it might shine forth within its own limits. Thus, seeing a terrible suffering with maternal eyes, the spectacle laid before her, like the wound of a sword, wounded and pierced her soul. ^B

CHAP. III. VERS. 3. Photius and Cyril of Jerusalem.

^A disposing the way; cleansing indeed from past sins, but granting nothing of safety or strength for the future. But the baptism of the Lord and Savior washes away all past things, and provides virtue and strength, so that we may not be snatched away into our former lapses and passions; indeed, it introduces us into the kingdom of heaven, and, what is greater than all, bestows the adoption of sons. The baptism of John indeed provides the remission of sins, but not the inheritance of the heavenly kingdom, nor does it raise one, much less, to the dignity of adoption. These things are spoken of more clearly in John and Matthew, to whom remitting those who are learned in these matters, let us return to the subject at hand.

CAP. XVI. VERS. 31. *Photius.* Avarice and liberality do not accord with one another; a merciful man is far removed from the hatred of the rich toward their brethren; therefore, and a great chasm has been fixed between hell and the kingdom. ^B

CAP. XVII. VERS. 33. *Photius.* The nails pierce the palms of the Lord, and they pull out by the roots the knots of our wickedness that have clung to our members, by which the human race was devastated and corrupted. A crown of thorns is tightened around His head, and the painful noose of the ancient curse is removed from the neck; a lance pierces His side, and the fountain of our salvation is unstopped.

CAP. XXIII. VERS. 45. *Photius.* But rather, the veil of the temple is rent while the Lord is hanging upon the wood, for many reasons, I suppose. For as for the earth being shaken, it is possible for the incredulous to attribute that to the natural perturbation of the elements; but that the veil was rent, with no one in particular tearing it, from the top even to the bottom, shows this prodigy to be the wrath of God. It was also a symbol and a forewarning of the perpetual destruction and desolation of the famous temple of the Jewish rites. And thirdly, because piety will no longer be enclosed in some part of the world; but all the ends of the earth will be brought into the participation of the mysteries. Furthermore, the ark and what it contained was made according to the ^C pattern of man and those things which are under heaven; and this was separated and hidden by the veil; it showed that up to that time the entrance into the heavens had remained impassable to men. Therefore, the veil is rent when Christ is crucified, proclaiming and announcing to us all the entrance into heaven.

VERS. 50. *Photius.* Joseph was once a secret friend and a nocturnal disciple of Christ; but at length, breaking the bonds of fear, he became more fervent and bolder than those who followed openly. Having taken down the Lord’s body, hanging in disgrace from the wood, he did not neglect the service he could render, by the moderation of his words, buying the precious pearl, and hiding the zeal for these things. For not as a man proud in mind and speech did he ask for the body, but ^D

^A as one who gives with mercy and kindness, he requests the dead for burial. He approaches Pilate, casting away all hesitation and fear, as if taking part in the council, he suggests that the body of the deceased be taken down. For the Preparation was already waning with the setting of the sun, and the law of the Sabbath was appearing at its inception; and it seemed more persuasive, while also perhaps indicating the law for which it was not right that the bodies of those executed should remain hanging. For while in other matters the Jews acted lawlessly, and with uncovered face transgressed the customs of their fathers, in those things where nothing contrary to their will was encountered, and which were most easy to accomplish, they were anxious to show reverence for the law. Give me, says Joseph, if you will, the burial of the dead Jesus, whom all his acquaintances went off and abandoned, he for whose passion many had flocked together as spectators, but now not one remained, not even of his friends, to be his undertaker. Fear of the kingdom is absent from you; dead is he who was accused of intending to seize the power of the magistracy, but who, up to the very claim of it, was seen to be innocent of every injustice; whom the prophet-killing tongue and voice and hands, with you consenting to pass a more humane sentence, brought under judgment of death. Grant me the favor of agreeing, through which you harm no others in the least. For neither will the crowd of the Jews be annoyed if the earth knows the hidden enemy. ^B Rather, they will be vexed when they see dead the One they envied; for this both causes their murder to triumph on the cross, and also attracts the pity of those who see [him], and provokes those who crucified [him] to loathe their own cruelty; nor will they brandish the friendship of Caesar, saying, "You are no friend of Caesar, if you give a dead body to the earth to be buried." If you but wish it, the fulfillment of the request is unhindered, and he receives the body of Jesus taken down, and honors it with the accustomed cares.

BY THE SAME

^A in fire and air dispersed, it might be clearly recognized that He had accomplished the resurrection by His own power. For many of the saints, with whose bodies He had not been buried, arose in various places, lying here and there and sporadically, and not near the Lord's tomb, and appeared to many. By these events, it is shown more clearly that the death and resurrection did not occur for some and not for others, but for the Lord of all. For these and such reasons, a new tomb ^B for the Lord was hewn by Joseph, a man who, indeed, did not see all these things at once, but intended only one thing—honor; yet Divine foreknowledge was at work, preparing and arranging all things.

CAP. XXIV. VERS. 31. OF PHOTIUS

It must not be thought that the transgression opened their eyes; far from it. For it is not written that their eyes were opened during the transgression itself, but after the transgression. It is much the same as saying that after a sin, a greater knowledge of the offense is given, and the magnitude of the audacity ^C is then more fully recognized. For when the passion that obscures the mind and drives it furiously towards sin has ceased after the impious action, then, as if released from that thick cloud and from a kind of drunkenness, the reason contemplates the action. And when it has been brought from one state into another, it listens more to the conscience, which, pricked and stirred as if by stings, clearly sees what it had not seen when obscured by passion. Now, everyone tends toward sin in a different way, when the evil one, by flattering and charming us, weakens us and fills us with darkness, bringing forward soporific arguments and closing the eye of the conscience. But after the action, he places before our eyes what has been dared, and bitterly reveals what he had previously ^D veiled with many artifices; then, to complete the manifest gravity of the deed, he strives to cast the sinner into despair. Therefore, the phrase "Their eyes were opened" is not to be understood as referring to the time before, nor to before they had sinned against the commandment. For at that time they had their eyes more open, before they had been deceived by the serpent's whispers, and they bore a mind that was vigilant and capable of seeing what was to be done. Therefore, not being able to see, they fell into sin; but on the contrary, those who were blind while acting in sin, recovered their sight once the sin was committed. Therefore, it is said: "Their eyes were opened," as if to say that their vision was sharpened toward recognition; for the Lord was managing things so as not to be known to them until the breaking of the bread.

OF THE SAME

He hastens the promise because of the disciples' faint-heartedness; and for this reason, He appears to them in Jerusalem itself before [their departure for] Galilee, and this is by no means a violation of the promise. Rather, it is a swift fulfillment born of great loving-kindness. Moreover, He was seen after this in Galilee, because they had gone there; for He says: "Go, and you shall see me."

FRAGMENTS ON JOHN

CAP. IV. VERS. 13. *Jesus answered, and said to her: Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst.* ^A Photius: When she said, "Are you greater than our father Jacob?" he did not answer, "Certainly I am greater," for he would have seemed merely to be boasting, without any proof appearing. But through what he says, he establishes this. For he did not simply say, "I will give you water," but first passing over that of Jacob, he praises his own, wishing to show the difference between the gifts from the nature of the gifts themselves, and how much he excelled the patriarch; for he says, "If you marvel that Jacob gave this water, I will give you water much more excellent than this."

VERS. 20. *Our fathers worshipped on this mountain, and you say that in Jerusalem is the place where it is necessary to worship.* ^B Photius: The Jews, being imbued with rather crude opinions concerning the divine and bodiless nature, contended that God must be worshipped by everyone only in Jerusalem, as if that incomprehensible and ineffable nature were somehow once and for all condensed and circumscribed in one place there. Wherefore, as being altogether unrefined and inexperienced in this matter, they were reproved by the voice of the prophets, with the Lord saying: *Heaven is my throne, and the earth the footstool of my feet. What kind of house will you build for me, says the Lord? Or what is the place of my rest?* But the Samaritans, in turn, being neighbors to the Jews in location and region, and likewise in ignorance and lack of refinement, assuming that prayers and supplications should be offered on the mountain called Garizin, do not deservedly escape ridicule. ^C Yet there was also a pretext for this foolishness of theirs, namely the blessing which we know from Deuteronomy was given on Mount Garizin. This question the woman proposes to the Savior as a most difficult problem, saying: "Our fathers worshipped on this mountain," and what follows. To which the Savior replies that a place will no longer be sought in which God is thought to dwell properly, but that as one who fills all things and holds all things together, each [person] will worship the Lord from his own place, just as one of the holy prophets says. He calls the hour and time of the abrogation of such rites his own advent in the body into this world.

Ex catena, t. II, p. 444. CAP. XVII. VERS. 13... Saying: *That they may have my joy made full,* he clearly shows that, wishing to free them from much affliction, he previously...

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

^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.