De Filio (Orat. 30)
Gregory, of Nazianzus
Gregorius Nazianzenus, The Five Theological Orations, Mason, Cambridge, 1899
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.)
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).)
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.)
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.)
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.)
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’.)
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.’)
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.)
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.)
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.)
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?’)
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.’)
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?’)
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.’)
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.)
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.)
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.)
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.)
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.)
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.)