Ἐπειδή σοι τὰς μὲν ἐκ τῶν λογισμῶν στροφὰς καὶ πλοκὰς ἱκανῶς διεσείσαμεν τῆ δυνάμει τοῦ πνεύματος, τὰς δὲ παρὰ τῶν θείων γραφῶν ἐνστάσεις τε καὶ ἀντιθέσεις, αἷς οἱ τοῦ γράμματος ἱερόσυλοι καὶ τὸν νοῦν τῶν γεγραμμένων κλέπτοντες τοὺς πολλοὺς σφετερίζονται, καὶ τὴν ὁδὸν τῆς ἀληθείας ταράσσουσι, συλλήβδην μὲν ἤδη λελύκαμεν, καὶ οὐκ ἀμυδρῶς, ὡς ἐμαυτὸν πείθω, τοῖς εὐγνωμονεστέροις῾ τὰς μὲν ὑψηλοτέρας καὶ θεοπρεπεστέρας φωνὰς προσνείμαντες τῇ θεότητι, τὰς δὲ ταπεινοτέρας καὶ ἀνθρωπικωτέρας τῷ νέῳ δι’ ἡμᾶς Ἀδὰμ καὶ θεῷ παθητῷ κατὰ 1. Ι ἐπειδὴ] ἔπει ’δε be || σοι] σου b || 2 τῆ] ἐν τῆ bee ‘Reg. a’ || 3 πάρα] ἄπο b || 6 om μὲν b 1. We have gone rapidly through the Eunomian objections, especially those taken from Scripture, and have laid down a general canon for the interpretation of the texts. We will now take the texts seriatim. 1. στροφάς] Cp. iii 16. πλακὰς is likewise a wrestling metaphor. 2. διεσείσαμεν] Διασείειν is to ‘shake to pieces,’ used of a examination. Plut. de Gen. Socr. 580 D διερωτῶν καὶ διασείων τὸν Εὐθύφρονα. There seems to be no connexion with the preceding metaphors. 4. τοῦ γρ. ἱερόσυλοι] explained by the next clause, τὸν νοῦν..,κλἐπτ. The ‘letter’ is like a temple, which the sacrilegious heretic robs of its ‘meaning.’ 5. σφετερίζονται] ‘take possession of.’ 10. τῷ νέῳ . . . ‘A δάμ] The phrase is not free from danger. An ἱερόσυλος τοῦ γράμματος might make out that the νέος ’Α. was, in ’s view, a different person from the Divine Person implied in τῆ θεότητι. Cp. iii 18, 19. It must be remembered that the Nestorian heresy had not yet been formulated. ib. θεῷ παθητῷ] a daring oxymoron. Gr. would of course deny that the Godhead of Christ was subjected to suffering, though the Divine Person was so subjected, in virtue of the nature which He assumed. τῆς ἁμαρτίας· τοῖς δὲ καθ’ ἕκαστον οὐκ ἐπεξεληλύθαμεν, ἐπειγομένου τοῦ λόγου· σὺ δὲ καἰ τούτων ἐπιζητεῖς ἐν βραχεῖ τὰς λύσεις, τοῦ μὴ παρασύρεσθαι λόγοις πιθανότητος, ἡμεῖς καὶ ταύτας κεφαλαιώσομεν εἰς ἀριθμοὺς διελόντες διὰ τὸ εὐμνημόνευτον.

Ἔστι γὰρ ἓν μὲν αὐτοῖς ἐκεῖνο καὶ λίαν πρόχειρον τό· Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. πρὸς ὃ πῶς ἀπαντησόμεθα; οὐ Σολομῶντος κατηγορήσομεν; οὐ τὰ πρὶν ἀθετήσομεν διὰ τὴν τελευταίαν παράπτωσιν; οὐχὶ τῆς σοφίας αὐτῆς ἐροῦμεν εἶναι τὸν λόγον, τῆς οἷον ἐπιστήμης καὶ τοῦ τεχνίτου λόγου, καθ’ ὃν τὰ πάντα συνέστη; πολλὰ γὰρ ἡ γραφὴ προσωποποιεῖν οἶδε καὶ τῶν ἀψύχων, ὡς τό· Ἡ θάλασσα εἶπε τάδε καὶ τάδε· καί, Ἡ ἄβυσσος εἶπεν, οὐκ ἔστιν ἐν ἐμοί· καί, Οἱ οὐρανοὶ 3 Βραχει] βράχεσι edg ’duo Reg.’ || 4 ημεις] + ’δε ’in nonnul.’ || ταυτας] ταύτα aceg 2. 6 ἐν] ἐν cdeg || 11 τεχνίτου] τεχνικοῦ eg 1. π. κατὰ τῆς ἁμ] a compact expression; ‘suffering against sin,’ i.e. overcoming sin by means of suffering. 2. No. 1. — The Lord created Me ...with a view to His works. We will not shirk the difficulty by making the words a mere personification. It is our Lord who speaks. But the cause which He alleges to have been in vircv at His creation shews that He is speaking of the creation of His manhood, which was created ivith a view to the works of verity and judgment in our salvation. When afterwards He speaks of His Godhead, He uses very different language; He begetteth Me — there is no cause there. 6. λαὶ λίαν πρόκ.] ‘exceedingly handy.’ The μὲν is answered πρὸς δ πῶς ἀπ’. 7. K. ἔκτισέ με] Prov. viii 11. The Heb. word is kanah, not bara which is the word used in Gen. i 1. It signifies comparare; and prob. κτᾶσθαι (which is the rendering of Aquila, Symmachus, and Theodotion) is nearer to it than the LXX. κτίζειν. Cp. Bas. adv. Eun. ii 20. Into that question, however, Gr. does not enter. 9. τὴν τελ. παράπτωσιν] sc. Solomon's. 10. τῆς σοφίας αὐτῆς] ’of Wisdom itself,’ as distinct from that Person in whom all wisdom is gathered up and displayed. Delitzsch, commenting on the passage in Prov., says, "Wisdom is not God, but ’s; she has personal existence in the Logos of the N.T., but is not herself the Logos." Gr. further explains this Wisdom, to be ’the science, so to speak, and the artistic principle ὅκ’ which the universe is composed.’ Gr. intends to carefully the τεχν. λόγος from the person of ’the Word.’ 13. ἢ θάλασσα. . . ἢ ἄβυσσος] Job xxviii 14; cp. Is. xxiii 4. 14. οἱ οὐρανοί] ’s. xviii 2 (xix Ι). διηγούμενοι δόξαν θεοῦ· καὶ πάλιν ῥομφαία τι διακε- λεύεται, καὶ ὄρη καὶ βουνοὶ λόγους ἐρωτῶνται σκιρτήσεως. τούτων οὐδέν φαμεν, εἰ καί τισι τῶν πρὸ ἡμῶν ὡς ἰσχυρὰ τέθειται. ἀλλ’ ἔστω τοῦ σωτῆρος αὐτοῦ, τῆς ἀληθινῆς σοφίας, ὁ λόγος. μικρὸν δὲ συνδιασκεψώμεθα. τί τῶν ὄντων ἀναίτιον; θεότης. οὐδεὶς γὰρ αἰτίαν εἰπεῖν ἔχει θεοῦ· ἢ τοῦτο ἂν εἴη θεοῦ πρεσβύτερον. τίς δὲ τῆς ἀνθρωπότητος, ἢν δι’ ἡμᾶς ὑπέστη θεός, αἰτία; τὸ σωθῆναι πάντως ἡμᾶς. τί γὰρ ἕτερον; ἐπειδὴ τοίνυν ἐνταῦθα καὶ τὸ ἔκτισε καὶ τὸ Γεννᾷ με σαφῶς εὑρίσκομεν, ἁπλοῦς ὁ λόγος. ὃ μὲν ἂν μετὰ τῆς αἰτίας εὑρίσκωμεν, προσθῶμεν τῇ ἀνθρωπότητι· δ δὲ ἁπλοῦν καὶ ἀναίτιον, τῇ θεότητι λογισώμεθα. ἆρ’ οὖν οὐ τὸ μὲν ἔκτισεν εἴρηται μετὰ τῆς αἰτίας; Ἔκτισε γάρ μέ, φησιν, ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. ἔργα δὲ χειρῶν αὐτοῦ ἀλήθεια καὶ κρίσις, ὧν 1 διηγοῦνται b || 5 ’δε] καὶ e ΙΙ 6 ἔχει] ἔχοι df II 9 παντως] πάντας g || 11 εὑρίσκωμεν] ομεν a 1 ῥομφαία] Zech. xiii 7; cp Jer, xlvii 6 μάχαιρα). 2.ὄρη κ. βουνοὶ] Ps. cxiii (cxiv) 6. 3. εἰ καί τισι τῶν πρὸ ἡμ.] He prob. refers to Basil, who, in the Hom. in Princ. Proverb. ἑ 3, where he has no controversial animus, expounds very strikingly the ’personification’ of that wisdom which speaks to us out of nature. Very likely other Catholic authors adopted the same view. Bas. himself, however, when in controversy with the Eunomians, gives the same account as Gr. does here (adv. Enn. iv p. 293 Ληπτέον οὖν . . . ἐπὶ τοῦ τὴν μορφὴν δούλου λαβόντος). That account, it may be added, is derived from Athanasius, who says (de Deer. Nic. Syn. p. 220 B), To δὲ πρόσωπον τοῦ μὲν σωτῆρός ἐστι, τότε δὲ λέγεται ὅτε λοιπὸν λαβὼν τὸ σῶμα λέγει κτλ. Cp. the fuller passage in Ath. Or. ii c. Ar. ἑ 44 f.; also Eus. adv. Marcell. ii 3. Among other expositors whom Gr. knew, Origen (de Princ. i 2) identifies Wisdom with the eternal Son, and, though he does not admit any imaginable period before the generation of Wisdom, thinks that Wisdom speaks of herself as having been created, inasmuch as she comtains in herself from the outset the beginnings and outlines of the creation that was to be. Denys of Rome on the other hand (in Ath. de Deer. Nic. Syn. Ρ. 232) dwells upon the various significations of the word κτίζειν in the Bible, and understands it here to mean ’appointing,’ ‘setting over the works which were made through ’ For another explanation, with which, however, Gr. was hardly likely to be acquinted, see nil. de Trin. xii 35 foil. 7. ἢ τοῦτο] ‘otherwise this;’ which is the ’cause’ of God, ’would be prior to God.’ 10. τὸ γεννᾷ με] Prov. viii 25. 11. μετὰ τῆς αἰτίας] ‘coupled with a mention of cause.’ 15. ἀλήθεια κ. κρίσις] Ps. ex (cxi) 7. These, which are the works of our salvation τοῦ σωθῆναι π. ἡμᾶς), are identified as ’the works’ with view to which Wisdom was ‘created.’ ἕνεκεν ἐχρίσθη θεότητι. χρίσις γὰρ αὕτη τῆς ἀνθρωπό- τητος. τὸ δὲ Γεννᾷ με χωρὶς αἰτίας· ἢ δεῖξόν τι τούτῳ προσκείμενον. τίς οὖν ἀντερεῖ λόγος, κτίσμα μὲν λέγεσθαι τὴν σοφίαν κατὰ τὴν κάτω γέννησιν, γέννημα δὲ κατὰ τὴν πρώτην καὶ πλέον ἄληπτον;

τούτω δὲ ἕπεται καὶ τὸ δοῦλον ἀκούειν εὖ δουλεύοντα πολλοῖς, καὶ τὸ μέγα εἶναι αὐτῷ κληθῆναι παῖδα θεοῦ. τῷ ὄντι γὰρ ἐδούλευσε σαρκί, καὶ γενέσει, καὶ πάθεσι τοῖς ἡμετέροις, διὰ τὴν ἡμετέραν ἐλευθερίαν, καὶ πᾶσιν οἷς σέσωκεν ὑπὸ τῆς ἁμαρτίας κατεχομένους. 3. 10 κατεχομενους] -οις f 1. ἐχρίσθη θεότητι] Gr. falls again into the danger of Nestorian language, and speaks as if there were a created person (identified with the created ’Wisdom’) who was ’anointed with Godhead.’ mention of unction is so abrupt that I cannot help suspecting that in some version accessible to Gr. the word nissachti in Prov. viii 23 Ἱ was set ’) was translated ‘Ι was anointed.’ So the Heb. word understood by Fiirst, Bertheau, and others; but I know no other indication of such a rendering in any ancient version. 4. τὴν κάτω γ.] ‘His birth upon earth.’ 5. πλόον ἄληπτον] used instead of ἀληπτοτέρα bee. it implies more decidedly that ἡ κάτω γ. was itself ἄληπτος. 3. Under the same head come the texts tvhich speak of Him ἃς a Servant, vant, and make it a great thing for Him to be called a child of God. His Incarnation did indeed put Him in a state ὁ servitude; and it ὕας indeed α great thing for His manhood to be so united to God. 6. εὖ δουλ. πολλοῖς] Is. liii 11. 7. μέγα. . . παῖδα θ.] Is. xlix 6. From what follows, it seems that Gr. (and his opponents) understood παῖδα = τέκνον or υἱόν. 8. ἐδοὑλ. σαρκί] Gr. seems to be undecided whether to take πολ. λοῖς as neut., including σάρξ, λένεσις, πάθη, or as masc, viz. πᾶσιν οἶς κτλ. The ’Attic attraction’ οἶς misled De Billy into supposing that πᾶσιν likewise was neut. (omnibus illis per quae). It is difficult to determine whether the same mistake caused the copyists to write κατεχομένους, or whether Gr. himself neglected to complete the attraction by saying (as he should have done) κατεχομένοις. That Ue ’s translation is wrong is shewn by the absence of the article before κατεχομένους; if Gr. had meant ’and all those things whereby He hath saved those who were enslaved,’ he have said τοὺς κάτεχ’. In view of the preponderating authority for κατεχομένους, it seems best to retain it in the text, understanding it to be a construction ad sensum, agreeing with the οὓς which lies hidden in the attracted ὄις. τί δὲ μεῖζον ἀνθρώπου ταπεινότητι ἢ θεῷ πλακῆναι, καὶ γενέσθαι θεὸν ἐκ τῆς μίξεως, καὶ τοσοῦτον ἐπισκεφθῆναι ἀνατολῇ ἐξ ὕψους, ὥστε καὶ τὸ γεννώμενον ἅγιον υἱὸν ὑψίστου κληθῆναι, καὶ χαρισθῆναι αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα; τοῦτο δὲ τί ποτε ἄλλο ἐστὶν ἢ θεός; καὶ τὸ πᾶν γόνυ κάμψαι τῷ κενωθέντι δι’ ἡμᾶς, καὶ τὴν θείαν εἰκόνα δουλικῇ μορφῇ συγκεράσαντι, καὶ γνῶναι πάντα οἶκον Ἰσραήλ, ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ὁ θεὸς ἐποίησεν; γέγονε γὰρ ταῦτα ἐνεργείᾳ μὲν τοῦ γεννήματος, εὐδοκία δὲ τοῦ γεννήτορος.

Δεύτερον δὲ τί τῶν μεγίστων αὐτοῖς καὶ ἀμάχων; δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι τοῦδε καὶ ὑπ’ οὐρανοῦ δεχθῆναι ἄχρι χρόνων ἀποκαταστάσεως, καὶ τὴν ἐκ δεξιῶν καθέδραν ἔχειν, ἕως τῆς τῶν ἐχθρῶν ἐπικρατήσεως. τὸ μετὰ τοῦτο δὲ τί; λῆξαι τῆς βασιλείας, ἢ τῶν οὐρανῶν ἀπωσθῆναι; τίνος παύσοντος; ἢ δι’ ἢν τινα τὴν αἰτίαν; ὡς τολμηρὸς ἐξηγητὴς σύ, καὶ λίαν ἀβασίλευτος. καὶ μὴν 4 τὸ ὄνομα] om τὸ cef || 8 ὅτι kcu] om καὶ f 4. 16 ἀπωσθῆναι] αποσθηναι ac: ἀποστῆναι e || om τὴν ag 1. μεῖζον] in ref. to μέγα above. ib. θεῷ πλακῆναι] again has a Nestorian sound. 2. μίξεως] On this and similar words as applied to the Incarnation see Petavius de Inc. iii 2. ib. ἐπισκ. ἀνατολῇ] Luke i 78. Gr. prob. forgot the context of the words, and thought that they were used in the address of Gabriel to the B.V.M. or some such place. His meaning here is plainly that the human nature assumed by the Son of God was thus ’visited.’ 3. τὸ γεννώμενον ἅγ.] Luke i 35. 4. χαρισθῆναιαὐτῷ τὸὄ.] Phil, ii 9. 6."/> πᾶν γόνυ... τῷ κενωθέντι] Phil. ii 10, 7. 7. γνῶναι π. οἶκον ’I.] Acts ii The point, of course, lies in the ἐποίησεν. 9. ἐνεργ. τοῦ γεννήματος] ‘by the active operation of that which was Begotten? as distinct from the κτίσμα. Tαῦτα refers to the whole series from τί δὲ μεῖζον onwards. 4. No. 2. He must reign until. The word until does not always negative the extension of the alleged action beyond the time mentioned. And besides, Christ's reign is two- fold. It is absolute, even over the refractory; and it is progressive, over those who are made willing to submit, In the first sense it never ends, in the second it ends with the completion of the submission. 12. δεῖ γὰρ αὐτὸν β.] 1 Cor. xv 25. τοῦδε, ’such and such a time? ib. ὑπ’ οὐρανοῦ δ.] Acts iii 21. 13. τὴν ἐκ δεξίων κ.] Ps. cix (ex) 1. ἀκούεις τῆς βασιλείας αὐτοῦ μὴ εἶναι πέρας. ἀλλὰ τοῦτο πάσχεις παρὰ τὸ μὴ γινώσκειν, ὅτι τὸ ἕως οὐ πάντως ἀντιδιαιρεῖται τῷ μέλλοντι, ἀλλὰ τὸ μέχρι τοῦδε μὲν τίθησι, τὸ ὑπὲρ τοῦτο δὲ οὐκ ἀναίνεται. ἢ πῶς νοήσεις, ἵνα μὴ τἄλλα λέγω, τό· Ἔσομαι μεθ’ ὑμῶν ἕως τῆς συντελείας τοῦ αἰῶνος ; ἆρ’ ὡς μετὰ τοῦτο οὐκ ἐσομένου ; καὶ τίς ὁ λόγος; οὐ μόνον δέ, ἀλλὰ καὶ παρὰ τὸ μὴ διαιρεῖν τὰ σημαινόμενα. βασιλεύειν γὰρ λέγεται καθ’ ἓν μέν, ὡς παντοκράτωρ, καὶ θελόντων καὶ μή, βασιλεύς· καθ’ ἕτερον δέ, ὡς ἐνεργῶν τὴν ὑποταγήν, καὶ ὑπὸ τὴν ἑαυτοῦ βασιλείαν τιθεὶς ἡμᾶς, ἑκόντας δεχομένους τὸ βασιλεύεσθαι τῆς μὲν οὖν ἐκείνως νοουμένης βασιλείας οὐκ ἔσται πέρας. τῆς δευτέρας δὲ τί; τὸ λαβεῖν ἡμᾶς ὑπὸ χεῖρα καὶ σωζομένους. τί γὰρ δεῖ τὴν ὑποταγὴν ἐνεργεῖν ὑποτεταγμένων; μεθ’ ἢν ἀνίσταται κρίνων τὴν γῆν, καὶ διαιρῶν τὸ σωζόμενον καὶ τὸ ἀπολλύμενον· μένον ’ μεθ’ ἢν ἵσταται θεὸς ἐν μέσῳ θεῶν, τῶν σωζομένων, διακρίνων καὶ διαστέλλων, τίνος ἕκαστος τιμῆς καὶ μονῆς ἄξιος.

τούτῳ σύναπτε καὶ τὴν ὑποταγήν, ἢν ὑποτάσσεις τῷ πατρὶ τὸν υἱόν. τί, λέγεις, ὡς νῦν οὐχ ὑποτεταγμένου ; δεῖται δὲ ὅλως ὑποταγῆναι θεῷ θεὸς ὤν ; ὡς περὶ λῃστοῦ τινός, ἢ ἀντιθέου, ποιῇ τὸν λόγον. ἀλλ’ οὕτω σκόπει· ὅτι ὥσπερ κατάρα ἤκουσε δι’ ἐμὲ ὁ τὴν ἐμὴν λύων κατάραν· καὶ ἁμαρτία ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· καὶ Ἀδὰμ ἀντὶ τοῦ παλαιοῦ γίνεται νέος· οὕτω καὶ τὸ ἐμὸν ἀνυπότακτον ἑαυτοῦ ποιεῖται, ὡς κεφαλὴ τοῦ παντὸς σώματος. ἕως μὲν οὖν ἀνυπότακτος ἐγὼ καὶ στασιώδης, τῇ τε ἀρνήσει τοῦ θεοῦ καὶ τοῖς πάθεσιν, ἀνυπότακτος τὸ κατ’ ἐμὲ καὶ Χριστὸς λέγεται. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, — ὑποταγήσεται δὲ καὶ τῆ ἐπιγνώσει καὶ τῇ μεταποιήσει, — τότε καὶ αὐτὸς τὴν ὑποταγὴν πεπλήρωκε, προσάγων ἐμὲ τὸν σεσωσμένον. τοῦτο γὰρ ἡ ὑποταγὴ Χριστοῦ, κατά γε τὸν ἐμὸν λόγον, ἡ τοῦ πατρικοῦ θελήματος πλήρωσις. ὑποτάσσει δὲ καὶ υἱὸς πατρί, καὶ υἱῷ πατήρ· ὁ μὲν ἐνεργῶν, ὁ δὲ εὐδοκῶν, ὂ καὶ πρότερον εἴπομεν. καὶ οὕτω τὸ ὑποτεταγμένον ὁ ὑποτάξας θεῷ παρίστησιν, ἑαυτοῦ ποιούμενος τὸ ἡμέτερον. τοιοῦτον εἶναί μοι φαίνεται καὶ τό· 5. 3 om θέω e || 11 Χριστος] ο χρ. bdf 5. The text speaks of the subjec- of the Son. It speaks of Him in us, or of us in Him. When we are wholly subject, then Christ, our becomes subject, and not before. And so far from our language implying that the Son at at present in α state of rebellion, it is He who brings about our sztbjectiou. So also when He cries Why hast Thou for- saken Me ? it is we who speak in His person . 1. σύναπτε] ‘ Connect with this.’ 2. τί, ληεις, ὡς] The words are those of the Eunomian, from τί to τὸν λόγον ; unless perh. the first question, τί λέγεις, is addressed to the Eunomian, in the sense, ‘ Why do you speak as if we made out that ’etc. The Catholic, of course, following St Paul, spoke of a future ’subjection’ of the Son to the Fation ther. The Eunomian, who wished to make out that the ’s position is always and necessarily a subHead, ordinate one, as being that of a creature, retorted, ’What? is He not subject now, but requires to be reduced to subjection, — although you make Him out to be God ? Such language is only suitable to a robber, or to a rival claimant of the Godhead.’ 5. κατάρα ἤκουσε] ’ bore the designation of α curse? Gal. hi 13. 6. ἁμαρτία] 2 Cor. v 21. ‘O αἴρων, John i 29. ib. ‘Αδὰμ...νέος] 1 Cor. xv 45 ; cp. Col. iii 9, 10. 8. κεφαλή] Eph. i 22 etc. 17. ὂ κ. πρ. εἴπομεν] ἑ 3 sub fin. Ὁ θεός, ὁ θεός μου, πρόσχες μοι, ἵνα τί ἐγκατέλιπές με ; οὐ γὰρ αὐτὸς ἐγκαταλέλειπται, ἢ ὑπὸ τοῦ πατρός, ἢ ὑπὸ τῆς ἑαυτοῦ θεότητος, ὃ δοκεῖ τισίν, ὡς ἃν φοβουμένης τὸ πάθος, καὶ διὰ τοῦτο συστελλομένης ἀπὸ τοῦ πάσχοντος. τίς γὰρ ἢ γεννηθῆναι κάτω τὴν ἀρχήν, ἢ ἐπὶ τὸν σταυρὸν ἀνελθεῖν ἠνάγκασεν; ἐν ἑαυτῷ δέ, ὅπερ εἶπον, τυποῖ τὸ ἡμέτερον. ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρεωραμένοι πρότερον, εἶτα νῦν προσειλημμένοι καὶ σεσωσμένοι τοῖς τοῦ ἀπαθοῦς πάθεσιν· ὥσπερ καὶ τὴν ἀφροσύνην ἡμῶν καὶ τὸ πλημμελὲς οἰκειούμενος τὰ ἑξῆς διὰ τοῦ ψαλμοῦ φησίν· ἐπειδὴ προδήλως εἰς Χριστὸν ὁ εἰκοστὸς πρῶτος ψαλμὸς ἀναφέρεται.

τῆς δὲ αὐτῆς ἔχεται θεωρίας καὶ τὸ μαθεῖν αὐτὸν τὴν ὑπακοὴν ἐξ ὧν ἔπαθεν, ἥ τε κραυγή, καὶ τὰ δάκρυα, καὶ τὸ ἱκετεῦσαι, καὶ τὸ εἰσακουσθῆναι, καὶ τὸ εὐλαβές· ἃ δραματουργεῖται καὶ πλέκεται θαυμασίως ὑπὲρ ἡμῶν. ὡς μὲν γὰρ λόγος, οὔτε ὑπήκοος ἦν, οὔτε ἀνήκοος. τῶν γὰρ ὑπὸ χεῖρα ταῦτα, καὶ τῶν δευτέρων, τὸ μὲν τῶν 1 ἐγκατέλειπες a || 3 ἑαυτοῦ] αὐτοῦ ac 1. ὁ θεός, 6 θεός μου] Ps. xxi 2 (xxii 1) ; cp. Matt, xxvii 46. 3. ὂ δοκεῖ τισίν] to some of the Docetic sects. See Evang. Petri § 5 ἢ δύναμίς μου, ἢ δύναμις, κατέλείψας με. 5. τὴν ἀρχήν] ‘ to begin with, ‘ at all? 6. τυποῖ τὸ ἤμ’.] ’ represents us.’ 9. ἀφροσύνην...πλημμελω vs. 3 καἰ οὐκ εἰς ἄνοιαν ἐμοί ; vs. 1 οἱ λόγοι τῶν παραπτωμάτων μου. 11. εἰκοστbςπρ] The numbering of the Pss. in the LXX. differs from that in the Hebrew. 6. His learning obedience, His strong crying and tears, are a sacred in which He represents us, entering into a full realisation of οἶσ’ circumstances. He learns by personal experience to be lenient to our falls. When the text in question proceeds to say that God will be all in all, it does not mean the Father as distinguished from the Son, but the Godhead as α whole. 13. μαθεῖν] Heb. v 8 ; cp. vs. 7. 16. δραματουργεῖται] ‘ It ἲς a drama, wonderfully constructed for our advantage.’ ’The saint,’ says Elias, ’ applies the name of a drama to that which our Saviour endured as representing mankind. He does not mean that it was unreal and fictitious, like other dramas; but only that Christ impersonates and plays the part of the human ’ i.e. not the part which belongs perly to His eternal and divine self. 17. τῶν). ὒ. χεῖρα τ.] The apart from the Incarnation, was neither obedient nor disobedient. Such language applies only to subjects and inferiors. Τὸ μέν, sc. ὑπήκοος; τὸ δέ, ἀνῆκ’. εὐγνωμονεστέρων, τὸ δὲ τῶν ἀξίων κολάσεως. ὡς δὲ δούλου μορφή, συγκαταβαίνει τοῖς ὁμοδούλοις καὶ δούλοις, καὶ μορφοῦται τὸ ἀλλότριον, ὅλον ἐν ἑαυτῷ ἐμὲ φέρων μετὰ τῶν ἐμῶν, ἵνα ἐν ἑαυτῷ δαπανήσῃ τὸ χεῖρον, ὡς κηρὸν πῦρ, ἢ ὡς ἀτμίδα γῆς ἥλιος, κἀγὼ μεταλάβω τῶν ἐκείνου διὰ τὴν σύγκρασιν. διὰ τοῦτο ἔργῳ τιμᾷ τὴν ὑπακοήν, καὶ πειρᾶται ταύτης ἐκ τοῦ παθεῖν. οὐ γὰρ ἱκανὸν ἡ διάθεσις, ὥσπερ οὐδὲ ἡμῖν, εἰ μὴ καὶ διὰ τῶν πραγμάτων χωρήσαιμεν. ἔργον γὰρ ἀπόδειξις διαθέσεως. οὐ χεῖρον δὲ ἴσως κἀκεῖνο ὑπολαβεῖν, ὅτι δοκιμάζει τὴν ἡμετέραν ὑπακοήν, καὶ πάντα μετρεῖ τοῖς ἑαυτοῦ πάθεσι τέχνῃ φιλανθρωπίας, ὥστε ἔχειν εἰδέναι τοῖς ἑαυτοῦ τὰ ἡμέτερα, καὶ ποσὸν μὲν ἀπαιτούμεθα, ποσὸν δὲ συγχωρούμεθα, λογιζομένης μετὰ τοῦ πάσχειν καὶ τῆς ἀσθενείας. εἰ γὰρ τὸ φῶς ἐδιώχθη 6. 2 om καὶ δούλοις c || 11 ἑαυτοῦ] οἰκείοις b 2. δούλου μορφὴ] Phil, ii 7. 3. μορφ. τὸ ἀλλότριον] ’assumes a form which is not His own.’ 4. δαπανήσῃ] ‘consume,’ and so ‘destroy.’ Cp. ἑ 18 δαπανητικὸν τῶν μοχθηρῶν ἕξεων; v 10 δαπανώμενον. 6. ἔργω not merely by precept. 8. διὰ τ. πρ. χώρ’.] i give it practical effect' ; lit. ’proceed by way action.' 10. δοκιμάζει] ’is applying a test to’; not in the usual sense, by temptation of us, but by Himself experiencing what temptation must be to us. So He takes a measure of all that we go through, by means of His own sufferings. It may seem as if κἀκεῖνο were but a repetition of what had already been said in ἔργῳ τιμᾷ τ. ὑπακ. κ. πειρᾶται ταύτης. The difference is that in the earlier sentences Gr. speaks of us as represented by Christ ; we suffer, as it were, and obey in Him. Here he states the converse truth, that Christ identifies His lot with ours; He enters into our experiences in order to know at first hand what obedience on our part costs. 11. τέχνῃ φιλανθρ.] by a which His love of man (Tit. iii 4) suggested. 12. ποσὸν μὲν ἀπαιτ.] De Billy translates quantumque et a nobis exigi et condonari debeat, which gives the required sense, but is grammatically impossible. If πόσον be read, the only possible meaning is that Christ learns by practical experience what is demanded of us and what allowance is made for us. This, however, is unsatisfactory, so far as συγχωρ. is concerned. It is best to read ποσόν, and to make ἀπαιτ., συγχωρ., independent verbs coordinate with δοκιμ., μετρεῖ. They thus express the result of ’s gracious experiment ; ‘ and a certain ἲς still made upon us, and a allowance is now made ὂν us, our infirmity being taken into account along with what we have to bear.’ 14. τὸ φῶς...σκοτίᾳ] John i 5. διὰ τὸ πρόβλημα, φαῖνον ἐν τῇ σκοτίᾳ, τῷ βίῳ τούτῳ, ὑπὸ τῆς ἄλλης σκοτίας, τοῦ πονηροῦ λέγω καὶ τοῦ πειραστοῦ, τὸ σκότος πόσον, ὡς ἀσθενέστερον ; καὶ τί θαυμαστόν, εἰ ἐκείνου διαφυγόντος παντάπασιν ἡμεῖς ποσῶς καὶ κατα- ληφθείημεν ; μεῖζον γὰρ ἐκείνῳ τὸ διωχθῆναι, ἤπερ ἡμῖν τὸ καταληφθῆναι, παρὰ τοῖς ὀρθῶς ταῦτα λογιζομένοις. ἔτι δὲ προσθήσω τοῖς εἰρημένοις ἐκεῖνο, ἐνθυμηθεὶς τό· Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι, σαφῶς πρὸς τὴν αὐτὴν φέρον διάνοιαν. ἔσται δὲ ὁ θεὸς τὰ πάντα ἐν πᾶσιν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως· οὐχ ὁ πατήρ, πάντως εἰς αὐτὸν ἀναλυθέντος τοῦ υἱοῦ, ὥσπερ εἰς πυρὰν μεγάλην λαμπάδος πρὸς καιρὸν 4 ἐκείνου διαφυγ.] κἀκείνου φυγόντος b || καὶ] γε df 1. διὰ τὸ πρόβλημα] ‘ because of the screen (or shade) ’ which partly concealed Him. The πρόβλημα was the fleshly nature which Christ assumed. If it had not been for that, the Evil One would not have ventured to ‘ persecute ’ Him. The thought is a favourite one with Gr. Cp. Or. xxiv 9 πεῖραν προσάγει τῷ ἀπειράστῳ, ἐπειδὴ δεύτερον Ἀδὰμ εἶδε τοῦ θεοῦ τὸ φαινόμενον, ὡς καὶ τοῦτον καταπαλαίσων· ἠγνόει γὰρ ὅτι περιπεσεῖται θεότητι, προσδραμὼν ἀνθρωπότητι. Or. xxxix 13 ἐπειδὴ γὰρ ᾤετο ἀήττητος εἶναι τῆς κακίας ὁ σοφιστής, θεότητος ἐλπίδι δελεάσας ἡμᾶς, σαρκὸς προβλήματι δελεάζεται, ἴν’, ὡς τῷ Ἀδὰμ προσβαλών, τῷ θεῷ περιπέσῃ. Or. xl 10 ἐάν σοι προσβάλῃ...ὁ τοῦ φωτὸς διώκτης καὶ πειπαστής, — προσβαλεῖ δέ, καὶ γὰρ καὶ τῷ Λόγῳ καὶ θεῷ μου προσέβαλε διὰ τὸ κάλυμμα, τῷ κρυπτῷ φωτὶ διὰ τὸ φαινόμενον,—ἔχεις ᾦ νικήσεις. Cp. Greg. Nyss. Or. Cat. § 26 ἀπατᾶται γὰρ καὶ αὐτὸς τῷ τοῦ ἀνθρώπου προβλήματι ὁ προαπατήσας τὸν ἄνθρωπον τᾦ τῆς μονῆς δελεάσματι. See Lightfoot on Ign. Eph. § 19, and Petaviua de Inc. ii 5. 3. τὸ σκότος πόσον] διωχθήσεται. Τὸ σκ.=ἡμεῖς, cp. Eph. v 8. It is difficult to draw any distinction between σκότος and σκοτία ; but σκότος is more concrete, so to speak, and possibly in the preceding clause τοῦ πονηροῦ is intended for a gen. dependent upon σκοτίας, not in app. to it. 4. ποσῶς καὶ καταλ.] The word is chosen with ref. to John i 5. Although Christ escaped uninjured from the temptation, it is not wonderful, Gr. says, that we should (not only be ‘ persecuted ’ by the tempter but) even to some extent be ’overtaken.’ The wonder is that He should even have been subject to assault, not that we should fail under it. 7. ἐν ᾦ γὰρ π.] Heb. ii 18. 9. ξσται δέ ὁ θ. τὰ π.] 1 Cor. xv 28. Gr. resumes the discussion from § 4. τῆς ἀποκ. , Acts iii 21. 11. οὐχ ὁ π.] Gr. will not allow that ὁ θεὸς here = ὁ πατήρ, as otherwise it would suggest that the Son is ’resolved’ again into Him, in Sabellian fashion, — like a brand snatched for a time out of a great burning pile and then joined to it again. ἀποσπασθείσης, εἶτα συναφθείσης, — μηδὲ γὰρ Σαβέλλιοι τῷ ῥητῷ τούτῳ παραφθειρέσθωσαν, — ἀλλ’ ὅλος θεός, ὅταν μηκέτι πολλὰ ὦμεν, ὥσπερ νῦν τοῖς κινήμασι καὶ τοῖς πάθεσιν, οὐδὲν ὅλως θεοῦ, ἢ ὀλίγον, ἐν ἡμῖν αὐτοῖς φέροντες, ἀλλ’ ὅλοι θεοειδεῖς, ὅλου θεοῦ χωρητικοὶ καὶ μόνου. τοῦτο γὰρ ἡ τελείωσις, πρὸς ἣν σπεύδομεν· τεκμηριοῖ δὲ μάλιστα Παῦλος αὐτός. ὂ γὰρ ἐνταῦθα περὶ θεοῦ φησὶν ἀορίστως, ἀλλαχοῦ σαφῶς περιορίζει Χριστῷ. τί λέγων ; Ὅπου οὐκ ἔνι Ἔλλην, οὐδὲ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος· ἁλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.

τρίτον ἀρίθμει τό· μεῖζον· τέταρτον τό· θεόν μου καὶ θεὸν ὑμῶν. εἰ μὲν οὖν μείζων μὲν ἐλέγετο, μὴ ἴσος δέ, τάχα ἂν ἦν τι τοῦτο αὐτοῖς· εἰ δὲ ἀμφότερα σαφῶς εὑρίσκομεν, τί φήσουσιν οἱ γεννάδαι; τί τὸ ἰσχυρὸν αὐτοῖς ; πῶς συμβήσεται τὰ ἀσύμβατα ; τὸ γὰρ αὐτὸ τοῦ 1 αποσπαθεισης a || 10 om τὰ af 7, 12 μεῖζον] ω suprascripto c || 13 μείζων] ον ac ω suprascr.) g ’tres Reg. tres ’ || 14 ισοd ον ac? g ’tres Reg. tres ’ || om τι b 1. μηδέ γὰρ Σαβ.] Gr. does not wish the Sabellians either μηδέ), i.e. any more than the Eunomians, to wrest this text to their own destruction. Elias seems to tke παραφθ. in a deponent sense, but without authority. 2. ὅλος θεός] God in the most unrestricted sense. Exegetically Gr. is no doubt wrong: ὁ θεός, as usual, means the Father, to whom the Son Himself has just been said to be made subject. But his suggestion of the way in which the great result will be brought about is full of beauty. 3. κινήμασι] motions of will, like κίνησις in iii 2. 5. ὅλοι θεοειδεῖς] not = πάντες θ. He means that we shall be entirely Godlike, Godlike through and through, capable of taking in all God and nothing but God. 6. ἡ τελ. πρὸς ἢν σπ] Perh. a ref. to Heb. vi 1. 8. περιορίζει X.] ’definitely ἃς. signs to Christ.’ ib. ὅπου οὐκ ἔνι] Col. iii n. St Ρ. is not here speaking of the future, but of the present. 7, Νο. 3 and 4. — The Father is greater; My God and your God. He is greater inasmztch as the Son springs from Him, — the Son who elsewhere is called His equal ; it implies no superiority of nature. 12. μεῖζον] John xiv 28. The use of the neut. does not imply that Gr. found it in his text of St John, where it would convey a wholly false impression. It is used in an abstract way, as it is used six lines below, τὸ μεῖζον μέν ἐστι κτλ. ib. θεόν μου] John xx 17. 15. γεννάδαι] iron, ’these fine gentlemen.’ αὐτοῦ ὁμοίως μεῖζον καὶ ἴσον εἶναι τῶν ἀδυνάτων· ἢ δῆλον ὅτι τὸ μεῖζον μέν ἐστι τῆς αἰτίας, τὸ δὲ ἴσον τῆς φύσεως ; καὶ τοῦτο ὑπὸ πολλῆς εὐγνωμοσύνης ὁμολογοῦμεν ἡμεῖς. τάχα δ’ ἂν εἴποι τις ἄλλος τῷ ἡμετέρῳ λόγῳ προσφιλονεικ[ῶν, μὴ ἔλαττον εἶναι τὸ ἐκ τοιαύτης αἰτίας εἶναι τοῦ ἀναιτίου. τῆς τε γὰρ τοῦ ἀνάρχου δόξης μετέχοι ἄν, ὅτι ἐκ τοῦ ἀνάρχου · καὶ πρόσεστιν ἡ γέννησις, πρᾶγμα τοσοῦτον, τοῖς γε νοῦν ἔχουσι, καὶ οὕτω σεβάσμιον. τὸ γὰρ δὴ λέγειν, ὅτι τοῦ κατὰ τὸν ἄνθρωπον νοουμένου μείζων, ἀληθὲς μέν, οὐ μέγα δέ. τί γὰρ τὸ θαυμαστόν, εἰ μείζων ἀνθρώπου θεός ; ταῦτα μὲν οὖν ἡμῖν εἰρήσθω πρὸς τοὺς τὸ μεῖζον κομπάζοντας.

Θεὸς δὲ λέγοιτο ἄν, οὐ τοῦ λόγου, τοῦ ὁρωμένου δέ· πῶς γὰρ ἂν εἴη τοῦ κυρίως θεοῦ θεός ; ὥσπερ καὶ πατήρ, 4 αλλος] ἄλλο d ’unus ’ || ὑμετέρω acd eg ΙΙ προσφιλονεικων] φιλονεικων d ΙΙ 9 του] τὸ b || μείζων] ον abg ’duo ’ ων c cum ο suprascr. || io om τὸ defg || μειζων] ον a ’duo ’ || 11 om ἥμιν de 1. τῶν ἁδὺν.] sc. ἐστί ; ‘ is an impossibility.’ ib. If it is not an impossibility, we must suppose that the word ’greater’ refers to causation, and ’equal ’ to nature. 3. ὑπὸ π. εὐγν.] an idiomatic use of the prep., similar to that after a pass. verb. Cp. v 33. ib. ἡμεῖς] ‘ we ’ as distinguished from the ἄλλος τις. 4. ἡμετέρῳ] Although most of the best MSS. read ὑμ., that reading seems to a misunderstanding. Gr. has just admitted ὁμολογ. ἡμεῖς) that the Father is greater than the Son by reason of being His αἰτία. Some one else, he says, of course on the orthodox side, might find fault with for the admission, and urge that in this case no manner of inferiority attaches to being ’caused’ and not ’cause.’ As Gr. has already (iii II ) made the remark in his own person, it is only a rhetorical device to put it here in the mouth of another. The rendering of De Billy, ’ monem nostrum acriori animi conib. tentione prosequens, not only misunsibility, derstands the argument, but does violence to the meaning of προσφιλ. 9. τοῦ κατὰ τὸν ἆ. νοουμ.] ’than our Lord regarded as ’ lit. ’than Him who is considered according to the ’ i.e. the man that is in Him. It is another instance of that inexact language by which some fathers speak of ’the God ’ and ’the Man’ in Christ, meaning the Goddue head and the Manhood. Cp. just below the contrast between ὁ Λόγος and ὁ ὁρώμενος. 10. τί γάρ τὸ θαυμαστόν] See Westcott’s note in loc. 8. He is our Saviour's God, beme cause of our Saviour ’s humanity. That ἲς where heretics go tvrong, ὅγ’ not distinguishing the two natures. 13. οὐ τοῦ Λ.] i.e. not of the Word as Word, but as Word Incarnate. Tοῦ δρῷμ’. is masc. 14. τοῦ κ. θεοῦ θεός] He ἲς τοῦ κυρίως θεοῦ θεός : not however in virtue of the ’s Godhead, but because ὁ κυρίως θεός is also man. οὐ τοῦ ὁρωμένου, τοῦ λόγου δέ. καὶ γὰρ ἦν διπλοῦς· ὥστε τὸ μὲν κυρίως ἐπ᾿ ἀμφοῖν, τὸ δὲ οὐ κυρίως, ἐναντίως ἢ ἐφ᾿ ἡμῶν ἔχει. ἡμῶν γὰρ κυρίως μὲν θεός, οὐ κυρίως δὲ πατήρ. καὶ τοῦτό ἐστιν ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν πλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις, ἐπαλλαττομένων τῶν ὀνομάτων διὰ τὴν σύγκρασιν. σημεῖον δέ· ἡνίκα αἱ φύσεις διίστανται, ταῖς ἐπινοίαις συνδιαιρεῖται καὶ τὰ ὀνόματα. Παύλου λέγοντος ἄκουσον· Ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης. Χριστοῦ μὲν θεός, τῆς δὲ δόξης πατήρ. εἰ γὰρ καὶ τὸ συναμφότερον ἕν, ἀλλ’ οὐ τῇ φύσει, τῇ δὲ συνόδῳ τούτων. τί ἂν γένοιτο γνωριμώτερον;

Πέμπτον λεγέσθω τὸ λαμβάνειν αὐτὸν ζωήν, ἢ 8. 3 εχει] εχον c || θεος] + ο θεος e2 || 6 ηνικα] + ἀν b κυρίως θεοῦ θεός: not however in virtue of the Son's Godhead, but because ὁ κυρίως θεός is also man. 2. ἐπ’ ἀμφοῖν] In regard to both natures in Christ a term is properly applied and a term improperly. The same is true with regard to us; one term is properly applied in regard to us and the other improperly: but the term properly applied in regard to Christ is applied improperly in regard to us, and vice uversa. The term God (in θεός μου καὶ θ. ὑμῶν) is improperly applied in regard to Christ as God, and properly in regard to Christ as man and to us. The term Father is properly applied to Christ as God, and improperly to Christ as man and to us. 5. ἡ τῶν ὀν. ἐπίζευξις] The communicatio idiomatum. Gr. is not thinking only of the particular text, or of the words ‘God’ and ‘Father.’ 7. ταῖς ἐπινοίαις] Cp. iii 13, which shews that ταῖς ἐπ. is to be taken with συνδ., not with διιστ. ‘When the natures are mentioned separately, the nomenclature follows the distinction of the sense.’ 8. ἵνα ὁ θεός] Eph. i 17. 9. X. μὲν θεός, τῆς δὲ δ. π.] An interpretation as uncritical as it is doctrinally precarious. It rests upon the assumption that δόξα is the offspring in respect of which the Father is Father, and not (as in 1 Cor. ii 8, Jam. ii 1, 1 Pet. iv 14) an epithet; and the contrast which it draws between the personal name of the Incarnate Lord, and the ‘glory’ which is assumed to be His Divine Nature, is unsound. 11. οὐ τῇ φύσει] So Gr. rejects the yet unborn heresy of Eutyches. It might, however, have been still better if he had said τὸ συναμφ. εἷς. The ἕν, of course, means ‘a single whole.’ 9. No. 5.—Life, power, etc. are given to Him. This too is because He is Man. But it would be equally true of Him as God; it does not imply that these are given Him at some point subsequent to His eternal generation. 13. λεγέσθω] ‘be counted’ = ἀρίθμει in § 7. ib. λαμβάνειν] ζωήν John v 26; κρίσιν ib. 22, 27 ; κληρ. ἐθνῶν Ps. ii 8; ἐξ. π. σαρκός John xvii 2; δόξαν in the context seems to point to John xvii 1, 5, but cp. 1 Pet. i 21, 2 Pet. i 17; μαθητάς John xvii 6. κρίσιν, ἢ κληρονομίαν ἐθνῶν, ἢ ἐξουσίαν πάσης σαρκός, ἢ δόξαν, ἢ μαθητάς, ἢ ὅσα λέγεται. καὶ τοῦτο τῆς ἀνθρωπότητος. εἰ δὲ καὶ τῷ θεῷ δοίης, οὐκ ἄτοπον. οὐ γὰρ ὡς ἐπίκτητα δώσεις, ἀλλ’ ὡς ἀπ’ ἀρχῆς συνυπάρχοντα, καὶ λόγῳ φύσεως, ἀλλ’ οὐ χάριτος.

Ἕκτον τιθέσθω τὸ μὴ δύνασθαι τὸν υἱὸν ἀφ’ ἑαυτοῦ ποιεῖν μηδέν, ἐὰν μή τι βλέπη τὸν πατέρα ποιοῦντα. τοῦτο δὲ τοιοῦτόν ἐστιν· οὐ τῶν καθ’ ἕνα τρόπον λεγομένων τὸ δύνασθαι ἢ μὴ δύνασθαι· πολύσημον δέ. τὸ μὲν γάρ τι λέγεται κατὰ δυνάμεως ἔλλειψιν, καί ποτε, καὶ πρός τι, ὡς τὸ μὴ δύνασθαι τὸ παιδίον ἀθλεῖν, ἢ τὸ σκυλάκιον βλέπειν, ἢ πρὸς τόνδε διαγωνίζεσθαι. ἀθλήσει γὰρ ἴσως ποτέ, καὶ ὄψεται, καὶ διαγωνιεῖται πρὸς τόνδε, κἂν πρὸς ἕτερον ἀδυνάτως ἔχῃ. τὸ δέ, ὡς ἐπὶ πλεῖστον, ὡς τό· Οὐ δύναται πόλις κρυβῆναι ἐπ’ ἄνω ὄρους κειμένη. τάχα γὰρ ἂν καὶ κρυφθείη τις, ἐπιπροσθοῦντος μείζονος. τὸ δέ, ὡς οὐκ εὔλογον· Οὐ δύνανται οἱ υἱοὶ τοῦ 9. 2 τοῦτο] ταύτα b || 3 δοίης] δώῃς ‘ Reg. b ’ 10. 7 μηδὲν] οὐδὲν ’Reg. ’ || 14 ὡς ἔπι πλεῖστον ὡς τὸ οὐ] ὡς ἔπι τὸ πλεῖστον οὐ b || 17 ευλογον] + ὡς τὸ f II om οἱ b 3. τῷ θεῷ] See note on ἑ 7 τοῦ κατὰ τὸν ἄνθρ. νοουμ. 4. ἐπίκτητα] Cp. ii 31. 10. ’λθ’. 6. — The Son cannot do, except He see the Father doing. ‘Cannot’is a word of many meanings; cannot now, cannot as a rule, cannot reasonably, cannot because not, cannot naturally though miracle might do it. 6. μὴ δύνασθαι] John v 19. 8. οὐ τῶν καθ’ ἕνα τρ. λ.] The gen. is due to the technical language of logic, like ἀδυνάτων in § 7. ’Can’ and ’cannot’ do not belong to that logical class of words which can only be used in one sense. They have manyshades of signification πολύς.). Gr. uses the sing. πολύσημον) be. cause he is only going to consider the negative, ’cannot.’ 9. τὸ μὲν γάρτι] ’for ’ lit. ‘ ’ Sometimes it denotes lack of power — not always absodo, lutely predicated, but with reference to time and circumstances ποτε, πρός τι). 14. τὸ δέ, ὡς ἐπὶ πλεῖστον] Somewill times it denotes a general rule, which does not invariably hold good. 15. οὐ δ. πόλις κρ.] Matt, v 14. 16, ἐπιπροσθοῦντος] Cp. ii 4. Μείζονος, ’something ’; not ὄρους understood. 17. οἱ υἱοὶ τοῦ ν.] Mark ii 19. νυμφῶνος νηστεύειν, ἐφ’ ὅσον ἔνδημος ὁ νυμφίος · εἴτε ὁ σωματικῶς ὁρώμενος· οὐ γὰρ κακοπαθείας, ἀλλ’ εὐφροσύνης καιρὸς ὁ τῆς ἐπιδημίας· εἴτε ὁ ὡς λόγος νοούμενος. τί γὰρ δεῖ νηστεύειν σωματικῶς τοὺς λόγῳ καθαιρομένους ; τὸ δέ, ὡς ἀβούλητον, ὡς τὸ μὴ δύνασθαι ἐκεῖ σημεῖα ποιῆσαι, διὰ τὴν ἀπιστίαν τῶν δεχομένων. ἐπειδὴ γὰρ τοῦ συναμφοτέρου χρεία πρὸς τὰς ἰάσεις, καὶ τῆς τῶν θεραπευομένων πίστεως, καὶ τῆς τοῦ θεραπευτοῦ δυνάμεως, οὐκ ἐνεδέχετο τὸ ἕτερον τοῦ συζύγου ἐλλείποντος. οὐκ οἴδα δέ, εἰ μὴ καὶ τοῦτο τῷ εὐλόγῳ προσθετέον· οὐ γὰρ εὔλογος ἴασις τοῖς βλαβησομένοις ἐξ ἀπιστίας. τοῦ δὲ αὐτοῦ λόγου καὶ τό· Οὐ δύναται ὁ κόσμος μὴ μισεῖν ὑμᾶς· καί, Ἠὼς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες ; πῶς γὰρ ἀδύνατόν τι τούτων, ἢ ὅτι ἀβούλητον ; ἔστι δέ τι καὶ τοιοῦτον ἐν τοῖς λεγομένοις, ὃ τῆ φύσει μὲν ἀδύνατον, θεῷ δὲ δυνατὸν βουληθέντι, ὡς τὸ μὴ δύνασθαι τὸν αὐτὸν γεννηθῆναι δεύτερον· καὶ ῥαφὶς οὐκ εἰσδεχομένη κάμηλον. τί γὰρ ἂν καὶ κωλύσειε γενέσθαι ταῦτα θεοῦ θελήσαντος ;

τούτων δὲ πάντων ἐκτὸς τὸ παντελῶς ἀδύνατον καὶ ἀνεπίδεκτον, ὡς ὂ νῦν ἐξετάζομεν. ὡς γὰρ ἀδύνατον εἶναι λέγομεν πονηρὸν εἶναι θεόν, ἢ μὴ εἶναι· τοῦτο γὰρ ἀδυναμίας ἂν εἴη μᾶλλον θεοῦ, ἤπερ δυνάμεως· ἢ τὸ μὴ ὂν εἶναι, ἢ τὰ δὶς δύο καὶ τέσσαρα εἶναι καὶ δέκα· οὕτως ἀδύνατον καὶ ἀνεγχώρητον ποιεῖν τι τὸν υἱόν, ὧν οὐ ποιεῖ ὁ πατήρ. πάντα γὰρ ὅσα ἔχει ὁ πατήρ, τοῦ υἱοῦ ἐστίν· ὡς ἔμπαλιν τὰ τοῦ υἱοῦ τοῦ πατρός. οὐδὲν οὖν ἴδιον, ὅτι κοινά. ἐπεὶ καὶ αὐτὸ τὸ εἶναι κοινὸν καὶ ὁμότιμον, εἰ καὶ τῷ υἱῷ παρὰ τοῦ πατρός. καθ’ ὂ καὶ λέγεται καὶ τό· Ἐγὼ ζῶ διὰ τὸν πατέρα· οὐχ ὡς ἐκεῖθεν αὐτῷ τοῦ ζῆν καὶ τοῦ εἶναι συνεχομένου, ἀλλ’ ὡς ἐκεῖθεν ὑπάρχοντος ἀχρόνως καὶ ἀναιτίως. βλέπει δὲ τὸν πατέρα ποιοῦντα πῶς, καὶ 11. 5 δύο καὶ] om καὶ df || τέσσαρα εἶναι] τεσσαρις b (om εἶναι) || 7 om ἐστιν f || 10 καθ’ ο καὶ] om καὶ c2e 11. And sometimes ‘cannot’ denotes what is unthinkable, α logical absurdity. It denotes ’νθ’ limitation of power to say that God cannot οἱ evil. This is what the text means. He does not see the Father act and then imitate His action, making for example α world apiece. His action is not similar, but identical, to that of the Father, only the initiative rests with the Father. The sustaining of what is already created is α part of this common action of Father and Son. 2. ἀνεπίδεκτον] ‘ inadmissible ’ or ‘ unthinkable ’ ; almost ’ impossible in the sense of unthinkable.’ 3. ἢ μὴ εἶναι] ‘ or not to exist.’ ib. τοῦτο γὰρ ἀδυναμίας ἂν εἴη] See Petavius de Deo Deique Propr. v 7, and the passages there cited. 7. πάντα γὰρ δσα] John xvi 15. 8. ὡς ξμπαλιν κτλ.] John xvii 10. 9. αὐτὸ τὸ elvai κοινόν] ’ Their very being is common and equal, although the Son has it from the Father.’ 10. ἐγὼ ζῶ δ. τ. π. ] John vi 57. 12. συνεχομνοο] ‘ kept from ’ It seems a slight difficulty that in John vi 57 our Lord seems to refer not so much to the origination of His being as to something which may be compared to the continual sustenance of life καὶ ὁ τρώγων με κἀκεῖνος ζήσει δι’ ἐμέ). But on the other hand, so far as we know, the distinction between the original gift and the maintenance of life does not exist in the case of the Eternal Son, but belongs only to temporal existence. With Him nasci and pasci are the same. On the whole this interpretation is better than to translate συνεχ. ’restricted,’ ‘confined.’ 12 ὑπάρχ. ἀχρόνως] instead of being sustained by a succession of temporal acts. 13 καὶ ἀναιτίως] It is difficult to assign a meaning to the word in this connexion. Gr. has frequently affirmed that the Father is the αἰτία of the Son. It must therefore mean ‘ without any intermediate or secondary cause.’ ib. βλέπει δὲ...πῶς λ́τλ.] ‘ In what sense docs He see the Father doing, and do likewise?’ οὕτω ποιεῖ; ἆρα ὡς οἱ τὰς μορφὰς γράφοντες καὶ τὰ γράμματα, διὰ τὸ μὴ εἶναι τῆς ἁληθείας ἄλλως ἐπιτυχεῖν, εἰ μὴ πρὸς τὸ ἀρχέτυπον βλέποντας, κἀκεῖθεν χειραγω- γουμένους ; καὶ πῶς ἡ σοφία δεῖται τοῦ διδάξοντος, ἢ οὐ ποιήσει τι μὴ διδασκομένη ; ποιεῖ δὲ πῶς ὁ πατήρ, ἢ πεποίηκεν ; ἆρα ἄλλον προυπέστησε κόσμον ἀντὶ τοῦ παρόντος, καὶ ὑποστήσει τὸν μέλλοντα, καὶ πρὸς ἐκεῖνα βλέπων ὁ υἱός, τὸν μὲν ὑπέστησε, τὸν δὲ ὑποστήσει; τέσσαρες οὖν κόσμοι κατὰ τὸν λόγον τοῦτον, οἱ μὲν πατρός, οἱ δὲ υἱοῦ ποιήματα. τῆς ἀλογίας. καθαίρει δὲ λέπρας, καὶ δαιμόνων καὶ νόσων ἀπαλλάττει, καὶ ζωοποιεῖ νεκρούς, καὶ ὑπὲρ θαλάσσης ὁδεύει, καὶ τἄλλα ποιεῖ ὅσα πεποίηκεν, ἐπὶ τίνος ἢ πότε τοῦ πατρὸς ταῦτα προενεργήσαντος ; ἢ δῆλον ὅτι τῶν αὐτῶν πραγμάτων τοὺς τύπους ἐνσημαίνεται μὲν ὁ πατήρ, ἐπιτελεῖ δὲ ὁ λόγος, οὐ δουλικῶς, οὐδὲ ἀμαθῶς, ἀλλ’ ἐπιστημονικῶς τε καὶ δεσποτικῶς, καὶ οἰκειό- τερον εἰπεῖν, πατρικῶς ; οὕτω γὰρ ἐγὼ δέχομαι τὸ ἅπερ ὑπὸ τοῦ πατρὸς γίνεται, ταῦτα καὶ τὸν υἱὸν ὁμοίως ποιεῖν· οὐ κατὰ τὴν τῶν γινομένων ὁμοίωσιν, ἀλλὰ κατὰ τὴν τῆς ἐξουσίας ὁμοτιμίαν. καὶ τοῦτο ἂν εἴη τὸ ἕως ἄρτι καὶ τὸν πατέρα ἐργάζεσθαι, καὶ τὸν υἱόν· οὐ μόνον δέ, ἁλλὰ 3 εἰ μὴ] om εἰ df || βλεποντας] τες ’Reg. ’ et χειραγωγούμενοι || 9 oυv] + οἱ be || Reg. ’ Ἴ’ 10 ttjs] ω τῆς bf || 1 1 om ἀπαλλάττει aceg ’ Reg. ’ || 13 προσενερηγσαντος a || 19 ἄλλα κάτα] om κάτα e ’Reg. a’ 3. κἀκεῖθεν χεὶρ.] ‘ guided by it from moment to moment? 4. ἢ σοφία] The Eunomian has already allowed the identification of Wisdom with Christ, ἑ 2. 6. ἀντὶ τοῦ παρόντος] 'corresponding to the present one.’ 13. ἐπὶ τίνος] like ἐπὶ πάντων, ἐφ’ ἑκάστων ; ‘ on what occasion, and at what time?’ 14. τῶν αὐτ’. πραγμάτων] There are not two sets of things ; they are the selfsame things which are done or made by the Father and the Son, the Father indicating the form and the Son giving it expression. 16. ἀμαθῶς] ’ unintclli gently 1 like one who copies a pattern mechani- cally. The adverbs are arranged in a chiasm. ib. οἰκ. εἰπεῖν, πατρ] ‘ to speak with more exact appropriateness, in the same manner ἃς the Father? 18. ὁμοίως ποιεῖν] John v 19. 20. ἕως ἄρτι] John v 17. καὶ τὴν ὧν πεποιήκασιν οἰκονομίαν τε καὶ συντήρησιν, ὡς δηλοῖ τὸ ποιεῖσθαι τοὺς ἀγγέλους αὐτοῦ πνεύματα· καὶ θεμελιοῦσθαι τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς· ἅπαξ ἡδρασμένα τε καὶ γενόμενα· καὶ στερεοῦσθαι βροντήν, καὶ κτίζεσθαι πνεῦμα, ὧν ἅπαξ μὲν ὁ λόγος ὑπέστη, συνεχὴς δὲ καὶ νῦν ἡ ἐνέργεια.

Ἕβδομον λεγέσθω τὸ καταβεβηκέναι ἐκ τοῦ οὐρανοῦ τὸν υἱόν, οὐχ ἵνα ποιῇ τὸ θέλημα τὸ ἑαυτοῦ, ἀλλὰ τὸ τοῦ πέμψαντος. εἰ μὲν οὖν μὴ παρὰ τοῦ κατεληλυθότος αὐτοῦ ταῦτα ἐλέγετο, εἴπομεν ἂν ὡς παρὰ τοῦ ἀνθρώπου τυποῦσθαι τὸν λόγον, οὐ τοῦ κατὰ τὸν σωτῆρα νοουμένου, — 1 την ων] των ων b || πεποιηκεν bdf || 6 συνεχεις a 1. τὴν . . . οἰκονομίαν] The only grammatical construction for these words is to attach them to κατὰ τὴν τ. ἐ. ὁμοτιμίαν, treating καὶ τοῦτο ἂν εἴη κτλ. as parenthetical. Τῆς ἐξουσίας will then be not merely ‘of power,’ but ‘of the power’ displayed in the making of τὰ γινόμενα :—for it is clear that Gr. understands ποιεῖν here chiefly of ‘making’ rather than ‘doing.’ He then adds that it is not only in respect of equality of power in creating that the Son is said to make or do ‘like wise’ whatever the Father makes or does, but in respect also of ordering and sustaining what He has made or done. 2. ποιεῖσθαι τοὺς ἁ . . . . πν.] Ps. ciii (civ) 4. Cp. what he has said on this text ii 31. The point is that the present is used, where the past would have been expected. The power which first made the angels spirits is still said to make them so. 3. θεμελιοῦσθαι] Ps. ciii (civ) 5, where Gr. evidently read the present, ὁ θεμελιῶν. Ἡδρασμένα in ref. to the earth, γενόμενα in ref. to the angels. 4. στ. βροντήν] Am. iv 13. Here the point seems to lie not only in the tense, but in the using, with regard to transient things like thunder and wind, such words as στερεοῦν, κτίζειν (to found). The explanation is that the ‘law’ or ‘principle’ of them (λόγος) was laid down once for all, though the activity which produces them continues. 12. No. 7.—I came down not to do Mine own will, but the will of Him that sent Me. At first it looks as if this were said of the Manhood; for the human will does not always find it easy to conform to the divine. The cry in Gethsemane is a proof of it. But as it was only the divine nature which came down , the will cannot be the human will. Well, sentences of this kind do not always imply the existence of the thing whose activity is denied, but quite the opposite. The Son has no will of His own to do, apart from the Father’s. 7. καταβεβηκέναι] John vi 38. 9. τοῦ κατεληλ. αὐτοῦ] neut.; sec below, τὸ κατεληλυθός. 10. ὡς παρὰ τοῦ ἁ.] ‘that the expression took this form as proceeding from the Man (see note on § 7), not from the Saviour regarded αἰ such.’ τὸ γὰρ ἐκείνου θέλειν οὐδὲ ὑπεναντίον θεῷ, θεωθὲν ὅλον, — ἁλλὰ τοῦ καθ’ ἡμᾶς· ὡς τοῦ ἀνθρωπίνου θελήματος οὐ πάντως ἑπομένου τῷ θείῳ, ἀλλ’ ἀντιπίπτοντος, ὡς τὰ πολλά, καὶ ἀντιπαλαίοντος. καὶ γὰρ ἐκεῖνο οὕτως ἐνοήσαμεν τό· Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ’ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὃ ἐγὼ θέλω, ἀλλὰ τὸ σὸν ἰσχυέτω θέλημα. οὔτε γάρ, εἰ δυνατὸν ἢ μή, τοῦτο ἀγνοεῖν ἐκεῖνον εἰκός, οὔτε τῷ θελήματι ἀντεισφέρειν τὸ θέλημα. ἐπεὶ δὲ ὡς παρὰ τοῦ προσλαβόντος ὁ λόγος, τοῦτο γὰρ τὸ κατεληλυθός, οὐ τοῦ προσλήμματος, οὕτως ἀπαντησόμεθα. οὐχ ὡς ὄντος ἰδίου τῷ υἱῷ θελήματος παρὰ τὸ τοῦ πατρός, ἀλλ’ ὡς οὐκ ὄντος ὁ λόγος· ἵν ᾖ τοιοῦτον τὸ συναγόμενον· Οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, οὐδὲ γάρ ἐστι τὸ ἐμὸν τοῦ σοῦ κεχωρισμένον, ἀλλὰ τὸ κοινὸν ἐμοῦ τε καὶ σοῦ, ὧν ὡς μία θεότης, οὕτω καὶ βούλησις. πολλὰ γὰρ τῶν οὕτω λεγομένων ἀπὸ κοινοῦ 12. 7 ἀνθρωπίνου] κου b || 11 του υἱοῦ abf || 13 τοιοῦτο συναγομενον b 1. ἐκείνου] sc. τοῦ κατὰ τὸν σ. νοουμένου. ib. οὐδε ὑπεν.] not opposed to God, however faintly? The ὑπὸ has its full significance. ib. θεωθὲν ὅλον] It is strange that Gr. should allow himself to speak of the will of the Divine Son as having been ’ deified ’ (or ’ taken possession of by ’), which might imply that except for some action of God upon it, the ’s will was not divine. It does not wholly remove the difficulty to say that the ’time ’ when that action took place is, like the ’generation’ of which it is one aspect, before and above time. 2, τοῦ καθ’ ἡμᾶς] sc νοουμένου ; ‘considered according to us ’ means ‘considered as man.’ 3. ἀντιπίπτοντος] The human will of Christ, ace. to no was no exception to the rule; though, as his next quotation shews, it ceased to struggle when it was assured what ’s will was. 5. πάτερ, εἰ δὺν.] Matt, xxvi 39 ; Luke xxii 42. 8. ἐκεῖνον] i.e. τὸν κατὰ τὸν σωτῆρα νοούμενον. 9. παρὰ τοῦ προσλαβόντος] the Divine Son, as opp. to τὸ πρόσλῆμμα, the nature which He assumed. ‘Ο λόγος is John vi 38, not the cry in the Garden. 11. οὐχ ὡς ὄντος] ’it does not imply that the Son has a will of His own, distinct from the ’s, but that He has not.’ 13. τὸ συναγόμενον] the meaning gathered from the words. 16. ἀπὸ κοινοῦ λέγ.] From the illustrations which Gr. proceeds to give, it seems clear that the phrase ἀπὸ κ. is used without any ref. to τὸ κοινόν immediately before. With the possible exception of the first, they have nothing to do with the peculiar ‘ community ’ which exists between the Father and the Son. We must therefore suppose that ἀπὸ κοινοῦ is an adverbial expression with a wider meaning. It is, however, difficult to seize the exact force of it. Elias appears to have thought that it meant ’ in α way that common intelligence discerns.' It prob. means ’in a general way,' as distinguished from a pedantic adaptation to special situations. Cp. κατὰ κοινοῦ § 13. λέγεται, καὶ οὐ θετικῶς, ἀρνητικῶς δέ, ὡς τό· Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ θεὸς τὸ πνεῦμα· οὔτε γὰρ δίδωσιν, οὔτε μεμετρημένον, οὐ γὰρ μετρεῖται παρὰ θεοῦ θεός· καὶ τό· Οὔτε ἡ ἁμαρτία μου, οὔτε ἡ ἀνομία μου· οὐ γὰρ ὡς οὔσης ὁ λόγος, ἁλλ’ ὡς οὐκ οὔσης· καὶ πάλιν τό· Οὐ διὰ τὰς δικαιοσύνας ἡμῶν, ἂς ἐποιήσαμεν· οὐ γὰρ ἐποιήσαμεν. δῆλον δὲ τοῦτο κἂν τοῖς ἑξῆς· τί γάρ, φησι, τὸ θέλημα τοῦ πατρός ; ἵνα πᾶς ὁ πιστεύων εἰς τὸν υἱὸν σώζηται, καὶ τυγχάνῃ τῆς τελευταίας ἀναστάσεως, εἴτουν ἀποκαταστάσεως. ἆρ’ οὖν τοῦ πατρὸς μὲν τοῦτο θέλημα, τοῦ υἱοῦ δὲ οὐδαμῶς ; ἢ ἄκων εὐαγγελίζεται καὶ πιστεύεται; 1 λέγονται b || 3 πάρα θεοῦ θέω ab || 9 om ειτουν ἀποκαταστάσεως cfg 1. καἰ οὐ θετικῶς] This is added to bear out the assertion οὐχ ὡς ὄντος, ἀλλ’ ὡς οὐκ ὄντος. The point lies in this, that while the sentence, rigidly analysed, implies the existence of a fact, though it rejects an inference drawn from the fact, the speaker’s intention is to deny the fact as well as the inference. Thus οὐ γὰρ ἐκ μέτρου κτλ. implies that the Spirit is ‘given,’ though not ‘by by measure ’ ; but in reality it does not affirm the giving, any more than the measuring. Again, οὔτε ἢ ἁμαρτία μου κτλ. implies that the Psalmist was guilty of sin, though that guilt was not the cause of the opposition which he en- countered ; but the Psalmist has no intention of affirming his own sin. Again, οὐ διὰ τὰς δίκ’. ἤμ’. implies that we have righteousnesses, though we claim nothing on the ground of them ; but St Paul would never admit that we have any. Similarly, ’not Mine own will, but Thine’ implies the existence of a will of the Son, apart from the ’s ; but if we consider the expression ἀπὸ κοινοῦ, in a broad way, in view of the common use of language, we see that no assertion of the kind is intended. ib. οὐ γὰρ ἐκ μέτρου] John iii 34. In the explanatory sentence θεός and θεῷ make equally good sense. Gr. prob. understood the text as the A.V. does, supplying ’unto Him.' But pern, the very fact that this was the common intgerpretation caused θεός to be changed into θεῷ. 4. οὔτε ἢ ἁμαρτί] Ps. lviii 4 (lix 3). 5. οὐ διὰ τὰς δίκ’. ἤμ’.] Α combination of Dan. ix 18 with Tit. iii 5. 7. δῆλον δὲ τοῦτο] Gr. returns to the discussion of John vi 38 foil. 9. eh οὑν ἀποκατ.] Gr. adds this gloss, because in one sense unbelievers also have an ἀνάστασις. καὶ τίς ἂν τοῦτο πιστεύσειεν ; ἐπεὶ καὶ τὸ τὸν λόγον τὸν ἀκουόμενον μὴ εἶναι τοῦ υἱοῦ, τοῦ πατρὸς δέ, τὴν αὐτὴν ἔχει δύναμιν. πῶς γὰρ ἴδιόν τινος τὸ κοινόν, ἢ μόνου, τοῦτο συνιδεῖν οὐκ ἔχω, πολλὰ σκοπῶν· οἶμαι δέ, οὐδὲ ἄλλος τις. ἂν οὕτω νοῇς περὶ τοῦ θέλειν, ὀρθῶς νοήσεις καὶ λίαν εὐσεβῶς, ὡς ὁ ἐμὸς λόγος, καὶ παντὸς τοῦ εὐγνώμονος.

Ὅγδοόν ἐστιν αὐτοῖς τό· Ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν χριστόν· καὶ τό· Οὐδεὶς ἂγαθός, εἰ μὴ εἷς ὁ θεός. τοῦτο δὲ καὶ πάντῃ ῥᾴστην ἔχειν τὴν λύσιν μοι φαίνεται. εἰ γὰρ τὸ μόνον ἀληθινὸν ἐπὶ τοῦ πατρὸς θήσεις, ποῦ θήσεις τὴν αὐτοαλήθειαν ; καὶ γὰρ εἰ τῷ μόνῳ σοφῷ θεῷ, ἢ τῷ μόνῳ ἔχοντι ἀθανασίαν, φῶς οἰκοῦντι ἀπρόσιτον, ἢ Βασιλεῖ τῶν αἰώνων ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ νοήσεις οὕτως, οἰχήσεταί σοι θάνατον κατακριθεὶς ὁ υἱός, ἢ σκότος, ἢ τὸ μὴ σοφὸς εἶναι, μηδὲ βασιλεύς, μηδὲ ἀόρατος, μηδὲ ὅλως θεός, ὂ τῶν εἰρημένων κεφάλαιον. πῶς δὲ οὐκ 1 om τὸ a ΙΙ 5 νοης] διανοῇς cf: νόεις d ΙΙ νογσεις] νόεις d ’Or. 1’ 13. 15 ἀοράτῳ] + καὶ f || 18 πὼς δάι d 1. τὸν λόγον τὸν ἅκ.] John xiv 24. The ἐπεὶ carries us somewhat abruptly back to the main thesis of the section, οὐχ ὡς ὄντος κτλ. 6. καὶ παντὸς τοῦ εὐγν] sc. ὁ λόγος. This is the usual interpretation of the fathers. 13. ’λθ’. 8. — Thee the only true God and Jesus Christ, and There is none good but one, that is, God. There are other instances where similar language does not exclude the Son. Here, it is used to exclude the false gods, and it is the common Godhead of the Father and of the which is addressed as the only true God. The other text is an answer to one who, thinking Him to be only a man, called Him ‘good’; whereas the goodness was that of the Godhead. If this argument does not satisfy them., we can find them a text which, on their principles, would prove the Son alone to be God. 8. ἵνα γινώσκωσι σέ] John xvii 3. 10. οὐδεὶς ἀγαθός] Mark x 18. 12. τὴν αὐτοαλήθειαν] viz. Christ, who says, “ I am the Truth." 13. τῷ μόνῳ σοφῷ θεῶ Rom. xvi 27. ib. τῷ μόνῳ ἔχ. ἀθ’.] 1 Tim. vi 16. Gr. turns the words into the ascriptive form. 14. βασιλεῖ τῶν αἰ.] 1 Tim. i 17. 15. νοήσεις] The foregoing quotations form the object, or accusative, to the verb : ‘If you so underSon stand τῷ μόνῳ σ. θ.‘ Usually in such cases we have τὸ τῷ μόνῳ κτλ. 16. οἰχήσεταί σοι] ‘you condemn the Son to death, to darkness and He must go.’ 18. οὐκ ἀπολεῑ] ‘How can He help losing?’ ἀπολεῖ μετὰ τῶν ἄλλων καὶ τὴν ἀγαθότητα, ἢ μάλιστα μόνου θεοῦ ; ἀλλ’ οἶμαι τὸ μέν· Ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεόν, ἐπ’ ἀναιρέσει λέγεσθαι τῶν οὐκ ὄντων μὲν θεῶν, λεγομένων δέ. οὐ γὰρ ἂν προσέκειτο· Καὶ ὃν ἀπέστειλας Ἰησοῦν χριστόν, εἰ πρὸς ἐκεῖνον ἀντιδιῄρητο τὸ μόνον ἀληθινόν, ἁλλὰ μὴ κατὰ κοινοῦ τῆς θεότητος ἦν ὁ λόγος. τὸ δέ, Οὐδεὶς ἀγαθός, ἀπάντησιν ἔχει πρὸς τὸν πειράζοντα νομικόν, ὡς ἀνθρώπῳ τὴν ἀγαθότητα μαρτυρήσαντα. τὸ γὰρ ἄκρως ἀγαθόν, φησι, μόνου θεοῦ, κἂν τοῦτο καὶ ἄνθρωπος ὀνομάζηται, ὡς τό· Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ προβάλλει τὸ ἀγαθόν· καί, δώσω τὴν βασιλείαν τῷ ἀγαθῷ ὑπὲρ σέ, τοῦ θεοῦ πρὸς τὸν Σαοὺλ περὶ τοῦ Δαβὶδ λέγοντος· καὶ τό· Ἀγάθυνον, κύριε, τοῖς ἀγαθοῖς· καὶ ὅσα ἄλλα τοιαῦτα λέγεται περὶ τῶν ἐν ἡμῖν ἐπαινουμένων, ἐφ’ οὓς ἡ ἀπόρροια τοῦ πρώτου καλοῦ καὶ κατὰ δεύτερον λόγον ἔφθασεν. εἰ μὲν οὖν πείθομεν τοῦτο, ἄριστον· εἰ δὲ μή, τί φήσεις πρὸς τοὺς λέγοντας ἑτέρωθι, τὸν υἱὸν μόνον εἰρῆσθαι θεὸν κατὰ τὰς σὰς ὑποθέσεις ; ἐν τίσι τοῖς ῥήμασιν ; ἐν ἐκείνοις· Οὗτός σου θεός, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· καὶ μετ’ ὀλίγα· Μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις 5 εκεινον] τοῦτον b || 6 om τὸ g ΙΙ 12 θεοῦ] + λογος df || 17 πείθοιμεν a || 19 οὕτος ο θεὸς bcf2 ’duo Reg.' ΙΙ 20 θεος] + καὶ cdf 5. εἰ πρὸς ἐκ. ἀντιδιῄρητο] ‘If the words " only true" were used to distinguish God from Him,’ ‘to exclude Him.' Cp. § 4. 6. κατὰ κοίνου] Something like ἀπὸ κοινοῦ in § 12, ‘ in general.' Of course τῆς θεότ. depends upon ἢν, not upon κατὰ κ. Gr. does not perceive what difficulties he is landed in, if he makes ’Jesus Christ' address the Godhead in general as His sender. Both Nestorianism and Sabellianism are near at hand. ἀπάντησιν ἔχει πρός] ‘is intended ἃς an answer to? Gr. has confused the Rich Young Ruler with the Lawyer who tempted Christ. 9. καλ’ τοῦτο] sc. ἀγαθός. 10. ὁ ἂγ. ἄνθρωπος] Matt, xii 35. 11. δώσω τὴν β.] 1 Sam. xv 28. 13. ἀγάθυνον] Ps. exxiv (exxv) 4. 15. ἐφ’ οὒς ἡ ἀπόρρ. ] ‘upon whom the outflotv of the First Fair has come, even in a secondary sense.’ 17. πείθομεν τοῦτο] ’persuade you of this.’ 19. οὗτός σου θεός] Baruch iii 35 foll. συνανεστράφη. ὅτι μὲν γὰρ οὐ περὶ τοῦ πατρὸς ἀλλὰ τοῦ υἱοῦ τὸ λεγόμενον, ἡ προσθήκη σαφῶς παρίστησιν. οὗτος γάρ ἐστιν ὁ σωματικῶς ὁμιλήσας ἡμῖν, καὶ μετὰ τῶν κάτω γενόμενος. εἰ δὲ νικήσειε κατὰ τοῦ πατρὸς λέγεσθαι τοῦτο, μὴ τῶν νομιζομένων θεῶν, ἡττήμεθα τὸν πατέρα, δι’ ὧν τοῦ υἱοῦ κατεσπουδάσαμεν. τί ἃν τῆς νίκης ταύτης γένοιτο ἀθλιώτερον ἢ ζημιωδέστερον ;

Ἐννατον ἐκεῖνο φήσουσι τό· Πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ ἡμῶν. εὖ γε καὶ λίαν μυστικῶς τε καὶ φιλανθρώπως. τὸ γὰρ ἐντυγχάνειν οὐχ, ὡς ἡ τῶν πολλῶν συνήθεια, τὸ ζητεῖν ἐκδίκησιν ἔχει· τοῦτο γάρ πὼς καὶ ταπεινότητος· ἁλλὰ τὸ πρεσβεύειν ὑπὲρ ἡμῶν τῷ λόγῳ τῆς μεσιτείας· ὡς καὶ τὸ πνεῦμα ὑπὲρ ἡμῶν ἐντυγχάνειν λέγεται. Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς χριστός. πρεσβεύει γὰρ ἔτι καὶ νῦν, ὡς ἄνθρωπος, ὑπὲρ τῆς ἐμῆς σωτηρίας, ὅτι μετὰ τοῦ 1 ἄλλα] πέρι e2 ’in nonnull.' ΙΙ 6 κατεσπουδάσαμεν] + καὶ bdef || 7 γενοιτ’ ἀν’ ac 4. νικήσειε] The subject of the is λέγεσθαι τοῦτο ; ‘if the contention that this is said in opposition to the Father should prevail ’ ; or perhaps more strictly νικήσειε is impersonal, and λέγεσθαι in app. to imaginary subject, ’ if it should that,' etc. 5. ἡττήμεθα] The weapons that were forged against the Son, when the text from John xvii 3 was under discussion, beat the Father off the field (Gr. purposely uses an outrageous word), when we treat other texts on the same principle. The 1st pers. is used because ex hypothesi Gr. has been converted (νικήσειε) to the view which he opposes. 14. No. 9. — To make intercession for us. It does not mean that He appeals on our behalf to a higher power than His own. but He acts ἃς our Representative and Mediator. In His capacity of our Paraclete, He encotirages us to perverb severance. 8. πάντοτε ζῶν] Heb. vii 25. 9. μυστικῶς] ’in a zvay that full of significance for us.’ 10. τὸ γὰρ ἐντ’.] ‘for that interits cession (Gr. does not mean intercesprevail sion in general) does not (cp. ἔχει ἀπάντησιν § 13) any seeking of redress. ’ It is not the vindictive element in ἐκδίκησιν ζητεῖν which Gr. pts away, but the thought of appealing to a supreme power against a foe too strong for the appellant. ‘There would,' he ’be something even of abasement in that.’ 12. πρεσβεύειν ὑπ’. ἡμ.] ’to act our Representativ.’ 14. εἷς γὰρ θεός] 1 Tim. ii 5. 16. μετὰ τοῦ σώματος] Gr. to mean ’with the Church.’ Μετὰ would not be a very natural prep. to use of the other ’body.’ σώματός ἐστιν, οὗ προσέλαβεν, ἕως ἂν ἐμὲ ποιήσῃ θεὸν τῇ δυνάμει τῆς ἐνανθρωπήσεως, κἂν μηκέτι κατὰ σάρκα γινώσκηται, τὰ σαρκικὰ λέγω πάθη καί, χωρὶς τῆς ἁμαρτίας, ἡμέτερα. οὕτω δὲ καὶ παράκλητον ἔχομεν Ἰησοῦν οὐχ ὡς ὑπὲρ ἡμῶν προκαλινδούμενον τοῦ πατρός, καἲ προσπίπτοντα δουλικῶς. ἄπαγε τὴν δούλην ὄντως ὑπόνοιαν, καὶ ἀναξίαν τοῦ πνεύματος. οὔτε γὰρ τοῦ πατρὸς τοῦτο ἐπιζητεῖν, οὔτε τοῦ υἱοῦ πάσχειν, ἢ ὡς περὶ θεοῦ διανοεῖσθαι δίκαιον· ἀλλ’ οἷς πέπονθεν, ὡς ἄνθρωπος, πείθει καρτερεῖν, ὡς λόγος καὶ παραινέτης. τοῦτο νοεῖταί μοι ἢ παράκλησις.

Δέκατον αὐτοῖς ἐστιν ἡ ἄγνοια, καὶ τὸ μηδένα γινώσκειν τὴν τελευταίαν ἡμέραν ἢ ὥραν, μηδὲ τὸν υἱὸν αὐτόν, εἰ μὴ τὸν πατέρα. καίτοι πῶς ἀγνοεῖ τι τῶν ὄντων ἡ σοφία, ὁ ποιητὴς τῶν αἰώνων, ὁ συντελεστὴς καὶ 14. 4 ιησουν] + χριστὸν ef II 8 η] ει acef2g ’duo Reg. quattuor Colb.’ 15. 12 ἐστι αὐτοῖς c || 15 σοφία] + η b 1. ἕως ἄν] Remembering what Gr. has said in § 4, we must not suppose him here to be fixing a terminus ad quem. 2. κατὰ σάρκα γιν.] 2 Cor. v 16. The explanatory clause, τὰ σάρκ’. λέγω π., shews that Gr. is not here concerned with our knowledge, but only with ’s condition : γινώσκηται, but for the text of 2 Cor., might as well be ἦ. 3. χ. τῆς ἁμαρτίας] Heb. iv 15. 4. καὶ παράκλητον] 1 John ii 1. The καὶ does not indicate a new thought, ΟnΙγ a new text. 5. προκαλινδούμενον] ’falling prostrate before.’ 7. τοῦ πνεύματος] whose inspired words these are. 8. ἢ. . . δίκαιον] The ἢ grammatically joins δίκαιον to the adjectival notion in τοῦ πατρός, τοῦ υἱοῦ. 9. ἀλλ’ οἶς πονθεν] ‘ But on the strength of what He has suffered in His character of Man, He prevails upon us to endure in His character of the Word and the Encourager.’ Thus Gr. seems to recognise only the manward aspect of the work of the Advocate. 15. No. 10 — The Son knoweth not the last day or hour. Obviously the Wisdom through whom the worlds, or ages, were made cannot be ignorant of the length of their duration ; and our Saviour's s prophecies concerning the last things shetv that He knew. You cannot know how the day ends without knowing how the night begins. He knew therefore as God, and knew not as man. The title of the Son, standing by itself, lends itself to this supposition. 12. μηδένα γινώσκειν] Mark xiii 32. 15. ὁ π. τῶν αἰώνων] II Heb. i 2. In συντελεστὴς Gr. peril, refen to sach passages as Epb. i 10, or iv 13; in μεταπ., to Rev. xxi 5 (although the Speaker there is the Father) or Wisd. vii 27 ; in τὸ πέρας, to Rev. i 17 etc., or Col. i 16 εἰς αὐτόν). The question only asks how such an one could be ignorant of anything ; but the titles by which He is here spoken of have ref. to this particular thing. μεταποιητης, τὸ πέρας τῶν γενομένων ; ο οὐτῶ τὰ του θεοῦ γινώσκων, ὡς τὸ πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ ; τί γὰρ ταύτης τῆς γνώσεως τελεώτερον ; πῶς δὲ τὰ μὲν πρὸ τῆς ὥρας ἀκριβῶς ἐπίσταται, καὶ τὰ οἷον ἐν χρῷ τοῦ τέλους, αὐτὴν δὲ ἀγνοεῖ τὴν ὥραν ; αἰνίγματι γὰρ τὸ πρᾶγμα ὅμοιον, ὥσπερ ἂν εἴ τις τὰ μὲν πρὸ τοῦ τείχους ἀκριβῶς ἐπίστασθαι λέγοι, αὐτὸ δὲ ἀγνοεῖν τὸ τεῖχος· ἢ τὸ τῆς ἡμέρας τέλος εὖ ἐπιστάμενος, τὴν ἀρχὴν τῆς νυκτὸς μὴ γινώσκειν· ἔνθα ἡ τοῦ ἑτέρου γνῶσις ἀναγκαίως συνεισάγει τὸ ἕτερον. ἢ πᾶσιν εὔδηλον, ὅτι γινώσκει μέν, ὡς θεός, ἀγνοεῖν δέ φησιν, ὡς ἄνθρωπος, ἄν τις τὸ φαινόμενον χωρίσῃ τοῦ νοουμένου ; τὸ γὰρ ἀπόλυτον εἶναι τὴν τοῦ 1 τὰ] μέτα b || 2 τὰ ἐν ἀυτῶ] τὸ ἐν ἀυτῶ be ’Or. I ’ || 3 ’δε] δάι d || 4 χρῶ] χρόνω abcdef1g || 5 ἀγνόει] ἀγνοεῖν b ’Coisl. 3' || 11 αγνοειν] ἀγνόει f || 12 του υἱοῦ τὴν προσηγ. bdf : om τὴν g 2. ὡς τὸ πν. τοῦ ἁ.] ι Cor. ii 11. St Paul is speaking of the Spirit, not of the Son. 4. ἀκριβῶς ἐπίσταται] as shewn, no doubt, by His prophecies. ib. ἐν χρῷ] This seems to have been the reading of Elias ; and it is found in the second hand of the Lincoln College MS. The expression is both idiomatic and forcible, to denote what happens right up to the very moment of the end ; and, as Jahn points out, in his notes on Elias, the word οἶον would go more naturally with it than with the tamer ἐν χρόνῳ. The reading ἐν χρόνῳ may easily be attributed to an early copyist unfamiliar with the phrase ἐν χρῷ, wno thought it an abbreviation for ἐν χρόνῳ. 9. συνεισάγει] ‘implies,’ ‘involves’; cp. iii 16. 11. τὸ φαῖν’. χωρίσῃ τοῦ ν.] τὸ νοούμενον may so naturally be used in contrast with τὸ φαῖν’., as ’the unseen' to ’the seen,' that probably Gr. must be understood to mean by the first the Lord's human nature, and by τὸ νοούμ. the divine. So Elias takes it. But it might be possible to take τὸ φ. = ‘ the look ’ of the saying, and τὸ νοούμ. = ‘ the meaning? Α casual reader, looking only at τὸ φ., would think that an absolute ignorance was predicated ; but attentive examination would shew that that is not τὸ νοούμενον. 12. τὸ γὰρ ἀπόλυτον κτλ.] The γὰρ justifies the assertion εὔδηλον. ‘ For the fact that the title of " the Son " stands absolutely and without conditions, nothing being added to say whose Son, suggests to us this interpretation ; so that we put the more reveiwit construction tipon the ignorance, and attribute it to the human nature, not to the divine.' Ἄσχετον is used in a remarkable way, as if from σχέσις, ‘ ’ In the light of later criticism, the fact which Gr. notices may be thought to tell in the opp. direction : the absolute title seems to denote the eternal relation, not the temporary condition. See ’s note in his St Mark p. 297. Gr. takes the argument, as well as the illustrations of τεῖχος, νύξ, from Ath. οἱ. iii c. Ar. § 43, who says that if it had stood ὁ υἱὸς τοῦ θεοῦ, it would have implied that the Godhead did not know, but that ὁ υἱός allows us to suppose that the ignorance is that τοῦ ἐξ ἀνθρώπων γενομένου υἱοῦ. υἱοῦ προσηγορίαν καἰ ἄσχετον, οὐ προσκειμένου τῳ υἱῷ τοῦ τίνος, ταύτην ἡμῖν δίδωσι τὴν ὑπόνοιαν, ὥστε τὴν ἄγνοιαν ὑπολαμβάνειν ἐπὶ τὸ εὐσεβέστερον, τῷ ἀνθρωπίνῳ, μὴ τῷ θείῳ, ταύτην λογιζομένους.

Εἰ μὲν οὖν οὗτος αὐτάρκης ὁ λόγος, ἐνταῦθα στησόμεθα, καὶ μηδὲν πλέον ἐπιζητείσθω· εἰ δὲ μή, τό γε δεύτερον, ὥσπερ τῶν ἄλλων ἕκαστον, οὕτω δὲ καὶ ἡ γνῶσις τῶν μεγίστων ἐπὶ τὴν αἰτίαν ἀναφερέσθω τιμῇ τοῦ γεννήτορος. δοκεῖ δέ μοί τις, μηδ’ ἂν ἐκείνως ἀναγνούς, ὡς τῶν καθ’ ἡμᾶς φιλολόγων τις, μικρὸν ἐννοῆσαι, ὅτι οὐδὲ ὁ υἱὸς ἄλλως οἶδε τὴν ἡμέραν ἢ τὴν ὥραν, ἢ ὡς ὅτι ὁ πατήρ. τὸ γὰρ συναγόμενον ὁποῖον ; ἐπειδὴ ὁ πατὴρ γινώσκει, διὰ τοῦτο καὶ ὁ υἱός, ὡς δῆλον, ὅτι μηδενὶ 2 του τινος ’Or. i ’ 16, 6 στησωμεθαc2 || 7 ’δε] δε] δη de2f || 10 om οτι cdfg 16. Or perhaps He only means to refer this knowledge, like everything else which the Son possesses, to its absolute source in the Father. All expressions about His obedience and the cost of it evidently apply only to the nature which He assumed. We pass to the consideration of His many titles. 8. ἐπὶ τὴν αἰτίαν] ’ referred back to the primary Cause? i.e. the Father. ther. This has already been done in the case of the Son's power ; it holds good of ’everything else' which the Son possesses ; they are not His, but the Father's, inasmuch as the Father alone is the source of them. So it may be, Gr. says. with our Lord's knowledge of great matters. 10. τῶν καθ’ ἡμᾶς φ. τις] He means Basil, who tells Amphilochius (Epist. ccxxxvi) that this was the interpretation which he had heard ἐκ παιδὸς παρὰ τῶν πατέρων. The same is found in the Disp. c. Arium printed with the works of Athanasius § 27). ib. μικρὸν ἐννοῆσαι] ‘ would see to some extent.' The observation holds true, even if we do not accept Basil's account of the particular passage μηδὲ ἐκείνως ἀναγνούς). 11. ἢ ὡς δ́τι ö π.] ’ except in so far as He does so because the Father does.’ 12. τὸ συναγόμενον] Cp. § 12. The rgument is not very clear ; but the ὡς δῆλον appears to give the reason, not for the Son's knowing, but for the Son's knowing it from the Father. Nothing but the πρώτη φύσις can know, therefore the incarnate Son could not obtain the knowledge in any other way than from the Father. γνωστὸν τοῦτο μηδὲ ληπτόν, πλὴν τῆς πρώτης φύσεως. ἐλείπετο περὶ τοῦ ἐντετάλθαι, καὶ τετηρηκέναι τὰς ἐντολάς, καὶ τὰ ἀρεστὰ αὐτῷ πάντοτε πεποιηκέναι, διαλαβεῖν ἡμᾶς· ἔτι δὲ τελειώσεως, καὶ ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ ὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε καὶ προσφορᾶς, καὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, καὶ ἀγωνίας, καὶ θρόμβων, καὶ προσευχῆς, καὶ εἴ τι ἄλλο τοιοῦτον· εἰ μὴ πᾶσι πρόδηλον ἦν, ὅτι περὶ τὸ πάσχον τὰ τοιαῦτα τῶν ὀνομάτων, οὐ τὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. ὁ μὲν οὖν περὶ τῶν ἀντιθέτων λόγος τοσοῦτον, ὅσον ῥίζα τις εἶναι καὶ ὑπόμνημα τοῖς ἐξεταστικωτέροις τῆς τελεωτέρας ἐξεργασίας. ἄξιον δὲ ἴσως, καὶ τοῖς προειρημένοις ἀκόλουθον, μηδὲ τὰς προσηγορίας τοῦ υἱοῦ παρελθεῖν αθεωρήτους, πολλάς τε οὔσας, καὶ κατὰ πολλῶν κειμένας τῶν περὶ αὐτὸν νοουμένων, ἀλλ’ ἑκάστην αὐτῶν ὅ τί ποτε βούλεται παραστῆσαι, καὶ δεῖξαι τὸ τῶν ὀνομάτων μυστήριον.

Ἀρκτέον δὲ ἡμῖν ἐντεῦθεν. τὸ θεῖον ἀκατονόμαστον· καὶ τοῦτο δηλοῦσιν, οὐχ οἱ λογισμοὶ μόνον, ἀλλὰ καὶ Ἐβραίων οἱ σοφώτατοι καὶ παλαιότατοι, ὅσον εἰκάζειν 5 υπακοην] + και cdg || 9 ου] + περι dfg || 11 τοσουτον] τοσουτος d || 16 περι αυτον] περι αυτων a 2. ἐλείπετο] supply ἄν. ib. ἐντετάλθαι] e.g. John xii 49 ; τετηρ. τὰς ἐντ. xv 10; τὰ ἀρεστά viii 29. 3. διαλαβεῖν] ‘to consider,’ ‘discuss.’ Cp. v 5. 4. τελειώσεως] e.g. Heb. ii 10 ; ὑψώσεως Acts ii 33 ; μαθεῖν Heb. v 8; ἀρχιερωσ. Heb. ii 17; προσφορᾶς Heb. viii 3; παραδόσ. Gal. ii 20; δεήσεως Heb. v 7; ἀγωνίας κτλ. Luke xxii 44. 9. τὸ πάσχον] the part, or nature, that is subject to suffering. 11. τοσοῦτον] used with a backward glance ; not to be taken too closely with ὅσον. 11. ὅσον ῥίζα τις] ‘Brief as it is, it will serve as a basis and a rough draft for α more complete treatment.’ 15. κατὰ πολλῶν κ.] ‘and applying to many different aspects of His person.’ 17. We must premise that God cannot be named. The reticence of the Hebrews testifies to this. No name that we can give can express all that God is. 19. ἀκατονόμαστον] ‘can have no name.’ 21. ὅσον εἰκ. ἔδοσαν] We are not directly informed what was the original purpose of the custom to which Gr. is about to refer ; we can only conjecture. ἔδοσαν. οἱ γὰρ χαρακτῆρσιν ἰδίοις τὸ θεῖον τιμήσαντες, καὶ οὐδὲ γράμμασιν ἀνασχόμενοι τοῖς αὐτοῖς ἄλλο τι γράφεσθαι τῶν μετὰ θεὸν καὶ θεόν, ὡς δέον ἀκοινώνητον εἶναι καὶ μέχρι τούτου τὸ θεῖον τοῖς ἡμετέροις, πότε ἂν δέξαιντο λυομένῃ φωνῇ δηλοῦσθαι τὴν ἄλυτον φύσιν καὶ ἰδιάζουσαν ; οὔτε γὰρ ἀέρα τις ἔπνευσεν ὅλον πώποτε, οὔτε οὐσίαν θεοῦ παντελῶς ἢ νοῦς κεχώρηκεν, ἢ φωνὴ περιέλαβεν. ἀλλ’ ἐκ τῶν περὶ αὐτὸν σκιαγραφοῦντες τὰ κατ’ αὐτόν, ἀμυδράν τινα καὶ ἀσθενῆ καὶ ἄλλην ἀπ’ ἄλλου φαντασίαν συλλέγομεν. καὶ οὗτος ἄριστος ἡμῖν θεολόγος, οὐχ ὃς εὗρε τὸ πᾶν, οὐδὲ γὰρ δέχεται τὸ πᾶν ὁ δεσμός, ἁλλ’ ὃς ἐὰν ἄλλου φαντασθῇ πλέον, καὶ πλεῖον ἐν ἑαυτῷ συναγάγῃ τὸ τῆς ἁληθείας ἴνδαλμα, ἢ ἀποσκίασμα, ἢ ὅ τι καὶ ὀνομάσομεν.

Ὅσον δ’ οὖν ἐκ τῶν ἡμῖν ἐφικτῶν, ὁ μὲν ὤν, καὶ 17, 1 ἔδοσαν] ἔδωκαν f || 6 πώποτε ὀλὸν f || 7 παντελῶς θεοῦ eg || 9 ἄλλου] ἄλλης b ΙΙ 12 ἔαν] ἀν’ def || 14 ὀνομάσωμεν ag ’tres Reg.’ 1. χαρακτῆρσιν ἰδίοις] ‘ with special and peculiar characters.' Gr.'s account of the matter somewhat confused. While it is well known that the Jews never pronounced the name, there seems to be no ground for saying that it was written in a peculiar script. 3. ἀκοινώνητον] ‘ not right that God should be put on a level us. ’ 5. λυομένη] Cp. ii 13. The sound is uttered and melts away and perishes ; it is therefore unsuitable for expressing the indissoluble, imperishable nature of God. 6. ἰδιάζουσαν] This epithet is added in a not strictly logical position. The fact that God's nature is unique is no reason why it should not be expressed in fleeting sounds. The word is added in ref. to the custom mentioned, of using a special character. 8. περὶ αὐτόν] contrasted with κατ’ αὐτόν. For Gr.'s use of περί with ace. see iii 10, 12. Certain facts in connexion with God are known to us, and from these we dimly and tentatively draw for ourselves pictures of what He actually is. 9. ἄλλην ἀπ’ ἄλλου] We put our mental image together, deriving part of it from one quarter, part from another. 11. ὁ δεσμός] Elias is, no doubt, right in understanding the bond which binds the soul to the body. Cp. iii 8. 12. φαντασθῇ πλόον] Cp. ii 17. 13. ἴνδαλμα] Cp. ii 20. 18. Two names come neatest to expressing His nature, I AM, and GOD. Of these, however, God, and Lord also, is after all a relative term, I AM is a less inadequate name, because it is positive and absolute. 15. ἐκ τῶν ἡμ. ἐφικτῶν] sc. ὀνομάτων. ὁ θεός, μᾶλλόν πὼς τῆς οὐσίας ὀνόματα· καὶ τούτων μᾶλλον ὁ ὤν· οὐ μόνον ὅτι τῷ Μωυσεῖ χρηματίζων ἐπὶ τοῦ ὄρους, καὶ τὴν κλῆσιν ἀπαιτούμενος, ἥ τίς ποτε εἴη, τοῦτο προσεῖπεν ἑαυτόν, ’Ο ὢν ἀπέσταλκέ με, τῷ λαῷ κελεύσας εἰπεῖν· ἀλλ’ ὅτι καὶ κυριωτέραν ταύτην εὐρίσκομεν. ἢ μὲν γὰρ τοῦ θεοῦ, κἂν ἀπὸ τοῦ θέειν, ἢ αἴθειν, ἠτυμολόγηται τοῖς περὶ ταῦτα κομψοῖς, διὰ τὸ ἀεικίνητον καὶ δαπανητικὸν τῶν μοχθῇρῶν ἕξεων, — καὶ γὰρ πῦρ καταναλίσκον ἐντεῦθεν λέγεται, — ἀλλ’ οὖν τῶν πρός τι λεγομένων ἐστί, καὶ οὐκ ἄφετος· ὥσπερ καὶ ἡ κύριος φωνή, ὄνομα εἶναι θεοῦ καὶ αὐτὴ λεγομένη· Ἐγὼ γάρ, φησι, κύριος ὁ θεός σου· τοῦτό μού ἐστιν ὄνομα. καί, κύριος ὄνομα αὐτῷ. ἡμεῖς δὲ φύσιν ἐπιζητοῦμεν, ᾗ τὸ εἶναι καθ’ ἑαυτό, καὶ οὐκ ἄλλῳ συνδεδεμένον· τὸ δὲ ὂν ἴδιον ὄντως θεοῦ, 18, 3 η] ει ’unus Reg.' || 11 ἀυτὴ] αὕτη ac || 12 μου] μοι b ‘ Reg. Cypr.’ || 13 η] ἢ f || 14 ἄλλω] ἄλλο af || ὂν] ὢν b 1. τῆς οὐσίας] as contrasted with τῆς ἐξουσίας etc. § 19. 2. χρηματίζων] ‘ dealing with'; or perh. ’delivering His oracles to.’ Cp. Or. xxxviii 7. 4. ö ὢν ἄπεστ’. με] Ex. iii 14. 5. κυριωτέραν] The word is used in the sense of ‘ proper ’ literally correct,' as distinguished from τροπικός. Cp. κυρίως in iii 14. 6. ἀπὸ τοῦ θ. ἢ αἴθ’.] The first is ’s etymology (Crat. 397 c). It is not known whence Gr. took the second. The tract de Definitionibus, printed among the works of Athanasius from which it is quoted by Suicer, is of later date. 8. δαπανητικόν] Cp. § 6. ib. πῦρ καταναλ.] Heb. xii 29 ; Deut. iv 24. 9. ἀλλ’ οὖν τῶν πρός τι λ. ἑ.] ’ is nevertheless a relative word, not absolute one.' Cp. iii 12. 11. ἐγὼγάρ...ὄνομα] Α combination of Ex. xx 2 and Is. xlii 8. 12. κύριος ὄν. αὐτῷ] Ex. xv 3. 13. φύσιν ἐπιζ. κτλ.] ‘are in quest of a nature (i.e. of a which will properly denote a nature) ; and a nature is a thing dependent upon connexion with something else.' Gr. does not in these words mean to describe a property which distinguishes the divine nature from others. It is a common property of all natures. ‘Man,’ for ex., is not the name of a relationship, but of a substantive thing ; while ’husband,’ ’slave,’ 'Cappadocian, ’ which express a relationship, are not the names of a nature. 14. ἴδιον ὄντως θεοῦ] so ἐστίν. What we are in quest of, we find in the name ὁ ὤν ; for τὸ ὂν is the special property of God, and belongs to Him in its entirety, not partially, as it does to other beings, who only have a share in existence. It is a little surprising that Gr. does not say τὸ δὲ εἶναι, instead of τὸ δὲ ὄν. Perhaps it is because he has used τὸ εἶναι immediately before in a somewhat different sense (viz. of what a thing is, rather than that it is) ; and whereas τὸ εἶναι represents existence as a purely conceptual thing, τὸ ὂν represents it as actually existing, and so is better suited to denote the fulness of the divine nature. καὶ ὅλον, μήτε τῷ πρὸ αὐτοῦ, μήτε τῷ μετ’ αὐτόν, οὐ γὰρ ἢν, ἢ ἔσται, περατούμενον ἢ περικοπτόμενον.

τῶν δ’ ἄλλων προσηγοριῶν αἱ μὲν τῆς ἐξουσίας εἰσὶ προφανῶς, αἱ δὲ τῆς οἰκονομίας, καὶ ταύτης διττῆς· τῆς μὲν ὑπὲρ τὸ σῶμα, τῆς δὲ ἐν σώματι· οἷον ὁ μὲν παντοκράτωρ, καὶ ὁ βασιλεύς, ἢ τῆς δόξης, ἢ τῶν αἰώνων, ἢ τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τῶν βασιλευόντων · καὶ ὁ κύριος, ἢ σαβαώθ, ὅπερ ἐστὶ στρατιῶν, ἢ τῶν δυνάμεων, ἢ τῶν κυριευόντων. ταῦτα μὲν σαφῶς τῆς ἐξουσίας· ὁ δὲ θεός, ἢ τοῦ σώζειν, ἢ ἐκδικήσεων, ἢ εἰρήνης, ἢ δικαιοσύνης, ἢ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ 1 τὼ προ] το προ f 19. 7 τῶν δυνάμεων] + η ag || 8 η σαβαὼθ] om η df 1. οὐ γὰρ ἦν, ἢ ἔσται] ‘for there never was or will be stick a thing. 2. περικοπτόμενον] The meaning of the verb is illustrated by the subst. περικοπή, a passage in a book with its beginning and ending marked. 19. Other titles signify His power, like Almighty, King, Lord ; others belong to His revelation of Himself in history, such as God of vengeance, of salvation, of righteousness. All these are common to the Three Persons, each of whom has His special appellation. Those of the Son arc as follows. 4. οἰκονομίας] Cp. iii 18. They are ’dispensational’ names, whether proper to the ’dispensation’ of the Incarnation, or independent of it. 5. οἶον ὁ μὲν π.] Titles of ἐξουσία: ‘ the Almighty, and King, — whether οφ Glory, or θ’ etc. Παντοκράτωρ, as is evident from the context, is correctly used as= ’Master of all.’ 6. τῆς δόξης] Ps. xxiii (xxiv) 7. ib. τῶν αἰώνων] 1 Tim. i 17 (cp. Tobit xiii 6, 10). 7. τῶν δὺν. τοῦ ἀγαπ.] Ps. lxvii 13 (lxviii 12) ὁ βασιλεὺς τῶν δυνάμενων του ἀγαπητοῦ, του ἂγἀπῃτοῦ. The reading ἢ τοῦ ἀγαπητοῦ in the mss. of Gr. may be a trace of a longer reading τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τοῦ ἀγαπητοῦ, which would treat the second τοῦ ἂγ. in the Ps. as parallel to τῶν δὺν., not to the first τοῦ ἂγ. ib. τῶν βασιλ.] 1 Tim. vi 15. 8. ὀ κύριος, ἢ σαβαώθ] ’and the Lord, of Sabaoth, i.e. of Hosts, or of etc. Σαβαώθ is used about fifty times in Isaiah (LXX.), four times in 1 Kings (1 Sam.), and once in Zech.; cp. Rom. ix 29, James v 4. ib. ἢ τῶν δὺν.] Ps. xxiii (xxiv) 10. The art. shews that Gr. is not offering δὺν. as an alternative translation of σαβαώθ, but as a fresh title, depending directly upon κύριος. Needless to say that κ. τ. δὺν. (and παντοκράτωρ) represent the same Heb. as κ. σαβαώθ. 9. τῶν κυρ.] 1 Tim. vi 15. 10. ὁ δὲ θεός, ἢ τοῦ σ.] Ps. lxvii 21 (lxviii 20). These are titles of ‘dispensation.’ ib, ἐκοδικήσεων] Ps. xciii (xciv) 1. ib. εἰρήνης] Rom. xv 33 etc. 11. δικαιοσύνης] Mai. ii 17, cp. IV iv 1. ib. ἢ Ἀβραάμ κτλ] Ex. iii 6. παντὸς Ἰσραὴλ τοῦ πνευματικοῦ καὶ ὁρῶντος θεόν· ταῦτα δὲ τῆς οἰκονομίας. ἐπειδὴ γὰρ τρισὶ τούτοις διοικούμεθα, δέει τε τιμωρίας, καὶ σωτηρίας ἐλπίδι, πρὸς δὲ καὶ δόξης, καὶ ἀσκήσει τῶν ἀρετῶν, ἐξ ὧν ταῦτα· τὸ μὲν τῶν ἐκδικήσεων ὄνομα οἰκονομεῖ τὸν φόβον· τὸ δὲ τῶν σωτηρίων τὴν ἐλπίδα· τὸ δὲ τῶν ἀρετῶν τὴν ἄσκησιν· ἵν᾿ ὡς τὸν θεὸν ἐν ἑαυτῷ φέρων ὁ τούτων τι κατορθῶν μᾶλλον ἐπείγηται πρὸς τὸ τέλειον, καὶ τὴν ἐξ ἀρετῶν οἰκείωσιν. ταῦτα μὲν οὖν ἔτι κοινὰ θεότητος τὰ ὀνόματα. ἴδιον δὲ τοῦ μὲν ἀνάρχου, πατήρ· τοῦ δὲ ἀνάρχως γεννηθέντος, υἱός· τοῦ δὲ ἀγεννήτως προελθόντος, ἢ προιόντος, τὸ πνεῦμα τὸ ἅγιον. ἀλλ’ ἐπὶ τὰς τοῦ υἱοῦ κλήσεις ἔλθωμεν, ὅπερ ὡρμήθη λέγειν ὁ λόγος.

Δοκεῖ γάρ μοι λέγεσθαι υἱὸς μέν, ὅτι ταὐτόν ἐστι 1 θέον] + και b || 2 επειδη] επει b || 9 om ουν b 1. παντὸς Ἰσραήλ] Ps. lxvii 9, 36 (lxviii 8, 35). The epithets are Gr.'s own addition, intended to interpret the phrase. Ὁρῶντος θεόν seems to be introduced in ref. to the circumstances in which Jacob’s name was changed (Gen. xxxii 30). 2. τρισὶ τούτοις] The three things are (1) fear of punishment, (2) hope of salvation and of glory, (3) practice of virtues. It might seem a more logical classification to make the third the ‘hope of glory,’ the ‘practice of virtues’ being added to shew how the motives which Gr. has mentioned act. But this is forbidden by the τὸ δὲ τῶν ἀρετῶν below. Διοικούμεθα therefore is used in a somewhat different sense with ἀσκήσει from what it is with δέει and ἐλπίδι. We are governed by two great prevailing motives, and on one great moral principle. 4. ἀσκ. τῶν ἀρ. ἐξ ὧν τ.] ‘the practice of the virtues which result in these.’ Ταῦτα sc. σωτηρία and δόξα. 5. τῶν σωτηρίων] Ps. xxvii (xxviii) 8, lxvii 20 (lxviii 19), lxxxiv 5 (lxxxv 4). It is prob. the plur. of σωτήριον, and not to be written σωτηριῶν. 6. τῶν ἀρετῶν] sc. δικαιοσύνης, εἰρήνης. ib. ἵν᾿ ὡς τὸν θεόν κτλ.] Α comparison of what is said of Enos in ii 18 would suggest that τούτων τι means the φόβος and the ἐλπίς. Α man who carries within him the presence of the God of vengeance and of salvation, and thus attains to some measure of fear and hope, is spurred on to seek moral perfection and the kinship with God which comes of it. This gives more point to the sentence than if ἄσκησις itself is included in τούτων τι. 8. οἰκείωσιν] Cp. ii 17 τῷ οἰκείῳ. 9. ἔτι] ‘so far.’ 13. ὡρμήθη λέγειν] ‘meant at the outset to say.’ Cp. ii 11. 20. He is the Son, Only begotten, Word, Wisdom, Power, Truth, Image, Light, Life, Righteousness, Sanctification, Redemption, Resurrection. τῷ πατρὶ κατ’ οὐσίαν ’ καὶ οὐκ ἐκεῖνο μόνον, ἀλλὰ κἀκεῖθεν. μονογενὴς δέ, οὐχ ὅτι μόνος ἐκ μόνου καὶ μόνον, ἀλλ’ ὅτι καὶ μονοτρόπως, οὐχ ὡς τὰ σώματα. λόγος δέ, ὅτι οὕτως ἔχει πρὸς τὸν πατέρα, ὡς πρὸς νοῦν λόγος· οὐ μόνον διὰ τὸ ἀπαθὲς τῆς γεννήσεως, ἁλλὰ καὶ τὸ συναφές, καὶ τὸ ἐξαγγελτικόν. τάχα δ’ ἃν εἴποι τις, ὅτι καὶ ὡς ὅρος πρὸς τὸ ὁριζόμενον, ἐπειδὴ καὶ τοῦτο λέγεται λόγος. ὁ γὰρ νενοηκώς, φησι, τὸν υἱόν, τοῦτο γάρ ἐστι τὸ ἑωρακώς, νενόηκε τὸν πατέρα· καὶ σύντομος ἀπόδειξις καὶ ῥᾳδία τῆς τοῦ πατρὸς φύσεως ὁ υἱός. γέννημα γὰρ ἅπαν τοῦ γεγεννηκότος κότος σιωπῶν λόγος. εἰ δὲ καὶ διὰ τὸ ἐνυπάρχειν τοῖς οὖσι λέγοι τις, οὐχ ἁμαρτήσεται τοῦ λόγου. τί γάρ ἐστιν, ὃ μὴ λόγῳ συνέστηκεν ; σοφία δέ, ὡς ἐπιστήμη θείων τε καὶ ἀνθρωπίνων πραγμάτων. πῶς γὰρ οἷόν τε τὸν πεποιηκότα τοὺς λόγους ἀγνοεῖν ὧν πεποίηκεν ; δύναμις δέ, ὡς συντηρητικὸς τῶν γενομένων, καὶ τὴν τοῦ συνέχεσθαι ταῦτα χορηγῶν δύναμιν. ἁλήθεια δέ, ὡς ἕν, οὐ πολλὰ τῇ φύσει· τὸ μὲν γὰρ ἀληθὲς ἕν, τὸ δὲ ψεῦδος πολυσχιδές· καὶ ὡς καθαρὰ τοῦ πατρὸς σφραγίς, καὶ χαρακτὴρ ἀψευδέστατος. εἰκὼν δέ, ὡς ὁμοούσιον, καὶ 20, 2 μονον] μόνος e2 || 13 συνέστηκεν] συνέστη καὶ c 1. ἐκεῖνο] sc. ὄπερ ὁ πατήρ. Kἀκεῖθεν, sc. ἐκ τοῦ πατρός. ib. μόνον] ’nothing but a Son.' Cp. iii 5. 3. μονοτρόπως] ‘by a single process,’ as distinguished from corporeal births, to which various processes contribute through a long space of time. Cp. iii 4. 4. πρὸς νοῦν λόγος] ‘ His relation to the Father is that of word to mind.’ ib. διὰ τὸ ἀπαθές] i.e. to indicate that when He is called Son, there is nothing of ‘ passion ’ in His generation. The title of ’Word’ does more than this; it indicates the abiding connexion between the Word and God, — for mind and word are inseparable, — and also the fact that He gives expression to the mind of God. 6. ὄρος] ‘definition, for λόγος is used in this sense also.' xxxviii 13 ὀ τοῦ πατρὸς ὅρος καὶ λόγος. 7. ὁ γὰρ νεν. . .ἐωρακώς] John xiv 9. 13. λόγφ συνόστηκεν] λόγοςο takes a fresh shade of meaning, that of ’law’ or principle; as in λόγους ἀγνοεῖν immediately below. 15. δύναμις ] 1 Cor. i 24, where it occurs in conjunction with σοφία. 17. ἀλήθεια] John xiv 6. 19. σφραγίς] Cp. iii 17. 20. χαρακτῆρι Heb. i 3. ib. εἰκών] 2 Cor. iv 4, Col. i 15. ὅτι τοῦτο ἐκεῖθεν, ἀλλ’ οὐκ ἐκ τούτου πατήρ. αὕτη γὰρ εἰκόνος φύσις, μίμημα εἶναι τοῦ ἀρχετύπου, καὶ οὗ λέγεται· πλὴν ὅτι καὶ πλεῖον ἐνταῦθα. ἐκεῖ μὲν γὰρ ἀκίνητος κινουμένου· ἐνταῦθα δὲ ζῶντος καὶ ζῶσα, καὶ πλεῖον ἔχουσα τὸ ἀπαράλλακτον, ἢ τοῦ Ἀδὰμ ὁ Σήθ, καὶ τοῦ γεννῶντος παντὸς τὸ γεννώμενον. τοιαύτη γὰρ ἢ τῶν ἁπλῶν φύσις, μὴ τῷ μὲν ἐοικέναι, τῷ δὲ ἀπεοικέναι, ἀλλ’ ὅλον ὅλου τύπον εἶναι, καὶ ταὐτὸν μᾶλλον, ἢ ἀφομοίωμα. φῶς δέ, ὡς λαμπρότης ψυχῶν καὶ λόγῳ καὶ βίῳ καθαιρομένων. εἰ γὰρ σκότος ἡ ἄγνοια καὶ ἡ ἁμαρτία, φῶς ἂν εἴη ἡ γνῶσις, καὶ βίος ὁ ἔνθεος. ζωὴ δέ, ὅτι φῶς, καὶ πάσης λογικῆς φύσεως σύστασις καὶ οὐσίωσις. ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν, κατὰ τὴν διπλῆν τοῦ ἐμφυσήματος δύναμιν, καὶ πνοὴν ἐκεῖθεν ἐμφυσώμενοι πάντες, καὶ πνεῦμα ἅγ ἴον ὅσοι χωρητικοί, καὶ τοσοῦτον, 3 ἀκίνητος κινουμένου ἐνταῦθα] ἀκινήτως νοουμένου ἔκει b || 7 τω μεν...τω δε] τὸ μεν...το ’δε c || ΙΙ βίος] ο βίος f ’plures Reg. et Colb.' || ὅτι] + καὶ e || 14 om ἐκεῖθεν aceg 1. τοῦτο] instead of οδτος. 2. καὶ οὗ λέγεται] ‘ and of the thing whose image it is called'; or perh. by ’Attic attraction,' ‘and of the thing which it is called.’ 3. ἐκεῖ] in the case of the material image; ἐνταῦθα, in the case of the Son. Κινουμένου suggests that Gr. understood εἰκών to apply only to pictures or effigies of persons. 5. τὸ ἀπαράλλακτον] Παραλλαγή would express the slight variations that occur in all cases of human copying, or in the course of generations. There is ‘ less ’ of such variation in the ’s representation of His Father, than there was when Adam begat Seth κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (Gen. v 3). By ’less’ Gr. of course means that there is none. 6. τῶν ἁπλῶν] such as God’s. 7. τῷ μέν...τῷ δέ] not here the dative of comparison, but kin this particular, and in that.’ 8. ταὐτὸν μ. ἢ ἀφομ.] ’ identical rather than like.’ 9. φῶς] John i 9 etc. ib. λόγῳ] Gr. seems to mean rather the reasoning mind, which takes account of truth, than speech; ’ cleansed in mind and life. ’ This is shewn by the parallels ἄγνοια, γνῶσις, which follow. 11. ζωή] John xi 25 etc. He is Life, just because, as has been shewn, He is Light. 12. οὐσί ὦσις] ’ the giving of being. ’ He is that by virtue of which all reasonable creatures have permanence and substantive existence. ib. ἐν αὐτῷ γάρ] Acts xvii 28. The words are not said of the Son. 14. καὶ πνοήν...καὶ πν.ἅγ.] Gen. ii 7, John xx 22. Ἐκεῖθεν in the same way as at the beginning of the § All of us have received from Him the ‘ breath of life ’ ; as many as are capable of it have received the Holy Spirit, in measure proportioned to our receptivity. καθ’ ὅσον ἃν τὸ στόμα τῆς διανοίας ἀνοίξωμεν. δικαιοσύνη δέ, ὅτι τοῦ πρὸς ἀξίαν διαιρέτης, καὶ διαιτῶν δικαίως τοῖς ὑπὸ νόμον καὶ τοῖς ὑπὸ χάριν, ψυχῇ καὶ σώματι, ὥστε τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι, καὶ τὴν ἡγεμονίαν ἔχειν τὸ κρεῖττον κατὰ τοῦ χείρονος, ὡς μὴ τὸ χεῖρον ἐπανίστασθαι τῷ βελτίονι. ἁγιασμὸς δέ, ὡς καθαρότης, ἵνα χωρῆται τὸ καθαρὸν καθαρότητι. ἀπολύτρωσις δέ, ὡς ἐλευθερῶν ἡμᾶς ὑπὸ τῆς ἁμαρτίας κατεχομένους, καὶ λύτρον ἑαυτὸν ἀντιδιδοὺς ἡμῶν τῆς οἰκουμένης καθάρσιον. ἀνάστασις δέ, ὡς ἐντεῦθεν ἡμᾶς ἀπανιστάς, καὶ πρὸς τὴν ζωὴν ἐπανάγων νενεκρωμένους ὑπὸ τῆς ἁμαρτίας.