ταῦτα μὲν οὖν ἔτι κοινὰ τοῦ τε ὑπὲρ ἡμᾶς καἰ
4 τὸ μὲν . ..το δε] τὼ μεν...τω ’δε f || 10 ἀπανιστὰς ἧμας ace || απανιστας]
ἀπανιστῶν bf ’tres Reg.’ || 11 αμαρτιας] γεύσεως b
1. τὸ στόμα] Ps. cxviii (cxix)
131. Cp. ii 6.
ib. δικαιοσύνη] 1 Cor. i 30. Gr.
does not see in the passage any ref.
to justification. Christ is ‘righteousness’
inasmuch as He awards
in all cases what is meet and right.
As examples of such award, He
mentions the judging justly between
those under the law and those under
grace, and between soul and body.
Διαιτᾷν with the dat. is 'to arbitrate
for or between.' By arbitrating between
those under law and grace
respectively, Gr. prob. meant that
in the final settlement of rewards
and punishments account will be
taken of the opportunities which
each man has enjoyed in life.
3. ψυχῇ κ. σώματι] Cp. i 7.
6. ἁγιασμός] 1 Cor. i 30. As
being Himself all purity, lie cannot
but sanctify those to whom He
comes, in order that that which is
pure, i.e. the revelation of God,
may be received by purity, i.e. by
souls which are characterized by it.
7. ἀπολύτρωσις] 1 Cor. i 30.
9. λύτρον] Mark x 45 ; cp. 1 Tim.
ii 6.
ib. τῆς οἰκ. καθ’] ‘ sufficient to
cleanse the world.’
10. ἀνάστασις] John xi 25. Ἐντεῦθεν
= from this world.' Gr. does
not seem to intend ἐντ’. ἤμ’. ἀπανιστάς
to refer to the bodily resurrection.
but to the spiritual and
moral resurrection of which the next
clause speaks.
21. The foregoing belong to Him
both as God and as Man ; the following
belong to Him as incarnate:—
Man, Son of Man, Christ, Way,
Door, Shepherd, Sheep, Lamb, High
Priest, Melchizedck. He must be-
thought ὁ ἃς God and Man, — as
God unchanged in assuming the
manhood.
12. ἔτι] as in § 19; ‘ thus far.’
ib. τοῦ τε ὑπὲρ ἡμ.] It would
be quite in keeping with Gr.'s usage
to make the τοῦ masc., ’Him who is
above us and Him who came to be
what He is for our sakes'; cp. § 7.
But perhaps we may give Gr. the
benefit of the doubt and take the
word as neut., as it is below.
τοῦ δι’ ἡμᾶς. ἂ δὲ ἰδίως ἡμέτερα καὶ τῆς ἐντεῦθεν προσλήψεως·
ἄνθρωπος μέν, οὐχ ἵνα χωρηθῇ μόνον διὰ
σώματος σώμασιν, ἄλλως οὐκ ἂν χωρηθεὶς διὰ τὸ τῆς
φύσεως ἄληπτον· ἀλλ’ ἵνα καὶ ἁγιάσῃ δι’ ἑαυτοῦ τὸν
ἄνθρωπον, ὥσπερ ζύμη γενόμενος τῷ παντὶ φυράματι, καὶ
πρὸς ἑαυτὸν ἑνώσας τὸ κατακριθὲν ὅλον λύση τοῦ κατακρίματος,
πάντα ὑπὲρ πάντων γενόμενος, ὅσα ἡμεῖς, πλὴν
τῆς ἁμαρτίας, σῶμα, ψυχή, νοῦς, δι’ ὅσων ὁ θάνατος· τὸ
κοινὸν ἐκ τούτων, ἄνθρωπος, θεὸς ὁρώμενος, διὰ τὸ νοούμενον.
υἱὸς δὲ ἀνθρώπου, καὶ διὰ τὸν Ἀδάμα, καὶ διὰ τὴν
παρθένον, ἐξ ὧν ἐγένετο· τοῦ μέν, ὡς προπάτορος, τῆς δέ,
ὡς μητρός, νόμῳ καὶ οὐ νόμῳ γεννήσεως. Χριστὸς δέ, διὰ
τὴν θεότητα· χρίσις γὰρ αὕτη τῆς ἀνθρωπότητος, οὐκ
ἐνεργείᾳ κατὰ τοὺς ἄλλους χριστοὺς ἁγιάζουσα, παρουσίᾳ
δὲ ὅλου τοῦ χρίοντος· ἧς ἔργον ἄνθρωπον ἀκοῦσαι τὸ
χρίον, καὶ ποιῆσαι θεὸν τὸ χριόμενον. ὁδὸς δέ, ὡς δι’
ἑαυτοῦ φέρων ἡμᾶς. θύρα δέ, ὡς εἰσαγωγεύς. ποιμὴν
21. 1 δι’ ἧμας] καθ’ ἧμας ’Reg. Cypr.' || 6 τὼ κατακριθὲν a || 8 οσων]
ὅσον ef || ο θάνατος] om ο e || g τὸ νοούμενον] ’τον νοούμενον ac
1. ἃ ’δε] The antec is ἄνθρωπος,
υἱὸς ἀνθρ., etc.
2. ἄνθρωπος] John viii 40 etc.
He is Man, ‘ not only that by means
of the body He might come within the
compass of bodily creatures, which
would otherwise have been impossible
because His nature could not be apprehended.’
5. ζύμη] ι Cor. v 6.
8. δι’ ὅσων ὁ θάνατος] ’all that
death comes ’ cp. i 7.
9. θεὸς ὁρ. διὰ τὸ ν.] ‘ God in
form, by reason of that in
Him which was invisible.’
12 νόμῳ, καὶ οὐ νόμῳ, γ.] lby,
and yet not by, the law of birth (or
genration)' ; as born by natural
descent from Adam, and by natural
birth from His Mother, though His
conception was miraculous.
15, χρίσις γὰρ αὕτη] repeated
from § 2.
ib. οὐκ ἐνεργείᾳ] Ιν the case of
other ’ anointed ’ ones the Godhead
sanctifies them by exerting energy
upon them ; but in the case of
Christ’s humanity the sanctification
was due to the indwelling of the
entire power which sanctifies. The
effect of this is that that anointing
power in Him bears the name of
God, while that which it anoints is
raised to Godhead. In. this statevisible
ment we have the converse of that
inexactness which has been referred
to above. It is not really τὸ χρίον,
strictly speaking, which is called
man, but ὁ χρίων.
16. ὁδός] John xiv 6.
17, θύρα] John x 9.
ib. ποιμήν] John x 11.
δέ, ὡς εἰς τόπον χλόης κατασκηνῶν, καὶ ἐκτρέφων ἐπὶ
ὕδατος ἀναπαύσεως, καὶ ἐντεῦθεν ὁδηγῶν, καὶ προπολεμῶν
κατὰ τῶν θηρίων· τὸ πλανώμενον ἐπιστρέφων, τὸ ἀπολωλὸς
ἐπανάγων, τὸ συντετριμμένον καταδεσμῶν, τὸ ἰσχυρὸν
φυλάσσων, καὶ πρὸς τὴν ἐκεῖθεν μάνδραν συνάγων λόγοις
ποιμαντικῆς ἐπιστήμης. πρόβατον δέ, ὡς σφάγιον ·
ἀμνὸς δέ, ὡς τέλειον. ἀρχιερεὺς δέ, ὡς προσαγωγεύς.
Μελχισεδὲκ δέ, ὡς ἀμήτωρ τὸ ὑπὲρ ἡμᾶς, καὶ ἀπάτωρ τὸ
καθ’ ἡμᾶς· καὶ ὡς ἀγενεαλόγητος τὸ ἄνω· τὴν γὰρ γενεὰν
αὐτοῦ, φησί, τίς διηγήσεται ; καὶ ὡς βασιλεὺς Σαλήμ,
εἰρήνη δὲ τοῦτο, καὶ ὡς βασιλεὺς δικαιοσύνης, καὶ ὡς
ἀποδεκατῶν πατριάρχας κατὰ τῶν πονηρῶν δυνάμεων
ἀριστεύοντας. ἔχεις τὰς τοῦ υἱοῦ προσηγορίας. βάδιζε
δι’ αὐτῶν, ὅσαι τε ὑψηλαί, θεικῶς, καὶ ὅσαι σωματικαί,
συμπαθῶς · μᾶλλον δὲ ὅλον θεικῶς, ἵνα γένῃ θεὸς κάτωθεν
ἀνελθών, διὰ τὸν κατελθόντα δι’ ἡμᾶς ἄνωθεν. ἐπὶ πᾶσι,
καὶ πρὸ πάντων, ἐκεῖνο τήρει, καὶ οὐκ ἃν σφαλείης ἐν τοῖς
7 αμνος] αμνον f || 8 μελχ. ’δε] om ’δε e
1. εἰς τ. χλδης...ὀδηγῶν] Ps. xxii
(xxiii) 2, 3. Ἐντεῦθεν, from earth
to heaven ; or perh. it is used in
contrast to ἐκεῖθεν below, and means
‘here.’
3. τὸ πλανώμενον ... φυλάσσων]
Ez. xxxiv 16.
6. πρόβατον...ἀμνός] Is. liii 7.
The word τέλειον (not τέλειος) is evidently
used in its Homeric sense, 'a
thing without blemish. ’ Possibly
the neut. is used to make the word
agree with σφάγιον.
8. Μελχισεδέκ] Heb. vii 1 foil.
9. ἄγεν. τὸ ἄνω] in Mis divine
nature.
10, τις διἠγ] Is. liii 8.
12, κατὰ τῶν π. δ. dp.] in reference
to Abram's triumph over the
four kings.
14. θεικῶς] as is befitting to God.
17. ἐκεῖνο] viz. the text Ἰησοῦς X.
κτλ. ; Heb. xiii 8. Gr. ends with
something of a ’riddle,’ in order to
fix his teaching in the memory.
The words from Ἰησοῦς to σωματικῶς
form the subject ; ὁ αὐτὸς πν. is the
predicate. The interpr. which Gr.
has just put upon the title χριστός
must be borne in mind. He seems
to take χθ. κ. σῆμ’ closely together,
in the sense of ’recently ,' ’during
these last few days,' — not, of course,
like πρώην τε καἰ χθές, excluding the
present, but including it. With σωματικῶς
cp. Col. ii 9; the adverbs
have no verbs to qualify, unless ὤν
or ὑπάρχων be supplied. For πνευματικῶς
= νοουμένας see WestCOtt on
Heb. ix 14. The sentence is therefore:
’Jesus, anointed with the whole
indwelling Godhead, who now for a
few days has been in bodily form, is,
considered according to the inward
principle of His being, the same
unchanged personality that He was
before His incarnation, and will be
so for ever.’
ὑψηλοτέροις ἢ ταπεινοτέροις ὀνόμασιν· Ἰησοῦς χριστός,
χθὲς καὶ σήμερον σωματικῶς, ὁ αὐτὸς πνευματικῶς, καὶ
εἰς τοὺς αἰῶνας. Ἀμήν.
3 αιωνας] + τῶν αἰώνων df