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.