Chapter V: The Ascension (8)

[1921] In Münter’s Fragm. Patr. 1, p. 17 ff. For the rest the passage is of very similar tenor with that of Œcumenius, and is partly an exaggeration of it: τοῦτο δὲ σαφέστερον ἱστορεῖ Παπίας, ὁ Ἰωάννου μαθητὴς, λέγων οὔτως ἐν τῷ τετάρτῳ τῆς ἐξηγήσεως τῶν κυριακῶν λόγων· μέγα δὲ ἀσεβείας ὑπόδειγμα έν τούτῳ τῷ κόσμῳ περιεπάτησεν ὁ Ἰούδας· πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρκα, ὥστε μηδὲ ὁπόθεν ἃμαξα ῥᾳδίως δίερχεται, ἐκεῖνον δύνασθαι διελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν ὄνκον τῆς κεφαλῆς αὐτοῦ· τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν αὐτοῦ (Cod. Venet.: φασὶ τοσοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέπειν) μηδὲ ὑπὸ ἰατροῦ δίοπτρας ὀφθῆναι κ.τ.λ. Μετὰ πολλὰς δὲ βασάνους καὶ τιμωρίας ἐν ἰδίῳ, φασὶ, χωρίω τελευτήσαντος κ.τ.λ.. Papias, the disciple of John, gives a clearer account of this (in the fourth section of his exegesis of our Lord’s words) as follows: Judas moved about in this world a terrible example of impiety, being swollen in body to such a degree that where a chariot could easily pass he was not able to find a passage, even for the bulk of his head. His eyelids, they say, were so swelled out that he could not see the light, nor could his eyes be made visible even by the physician’s dioptra, etc. After suffering many torments and judgments, dying, as they say, in his own field, etc.

[1922] Comp. De Wette, exeg. Handb. 1, 1, s. 231 f.; 1, 4, s. 10 f.

[1923] According to Babl. Sanhedrin, ap. Lightfoot, p. 486, this mode of procedure would have been illegal. It is there said: Judicia de capitalibus finiunt eodem die si sint ad absolutionem; si vero sini ad damnationem, finiuntur die sequente.

[1924] Besides this passage of John: ἡμὶν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα, It is not lawful for us to put any man to death, there is no other authority for the existence of this state of things than an obscure and variously interpreted tradition, Avoda Zara f. viii. 2 (Lightfoot, p. 1123 f.): Rabh Cahna dicit, cum ægrotaret R. Ismaël bar Jose, miserunt ad eum, dicentes: dic nobi, ô Domine, duo aut tria, quæ aliquando dixisti nobis nomine patris tui. Dicit iis —— quadraginta annis ante excidium templi migravit Synedrium et sedit in tabernis. Quid sibi vult hæc traditio? Rabh Isaac, bar Abdimi dicit: non judicârunt judicia mulctativa. Dixit R. Nachman bar Isaac: ne dicat, quod non judicârunt judicia mulctativa, sed quod non judicârunt judicia capitalia. With this may be compared moreover the information given by Josephus, Antiq. xx. ix. 1, that it was not lawful for Ananus (the high priest) to assemble the Sanhedrim without the consent of the procurator. On the other hand the execution of Stephen (Acts vii.) without the sanction of the Romans might seem to speak to the contrary; but this was a tumultuary act, undertaken perhaps in the confidence that Pilate was absent. Compare on this point Lücke, 2, s. 631 ff.

[1925] De bell. Jud. II. ix. 3.

[1926] As Lücke supposes, s. 631.

[1927] Calvin, in loc.

[1928] Lücke and Tholuck, in loc.

[1929] Comp. Kaiser, bibl. Theol. 1, s. 252.

[1930] Schleiermacher, über den Lukas, s. 291.

[1931] Dial. cum Tryph. 103.

[1932] It is doubted whether this custom, of which we should have known nothing but for the N. T., was of Roman or Jewish origin; comp. Fritzsche and Paulus, in loc, and Baur, über die ursprungliche Bedeutung des Passahfestes, u. s. f., Tüb. Zeitschr. f. Theol. 1832, 1, s. 94.

[1933] According to one reading, the full name of this man was Jesus Barabbas, which we mention here merely because Olshausen finds it “remarkable.” Bar Abba meaning Son of the father, Olshausen exclaims: All that was essential in the Saviour appears in the murderer as caricature! and he quotes as applicable to this case the verse: ludit in humanis divina potentia rebus. For our own part, we can only see in this idea of Olshausen’s a lusus humanæ impotentiæ.

[1934] In the Evang. Nicodemi and in later ecclesiastical historians she is called Procula Πρόκλη. Comp. Thilo. Cod. Apocr. N. T., p. 522, Paulus, exeg. Handb., 2, b, s. 640 f.

[1935] Cap. II. s. 520, ap. Thilo.

[1936] Ignat. ad Philippens. iv.: φοβεῖ δὲ τὸ γύναιον, ἐν ὀνείροις αὐτὸ καταταράττων καὶ παύειν πειρᾶται τὰ κατὰ τὸν σταυρόν. (The devil) terrifies the woman, troubling her in her dreams, and endeavours to put a stop to the things of the cross. The Jews in the Evang. Nicodemi, c. II. p. 524, explain the dream as a result of the magic arts of Jesus: γόης ἐστι—ἰδοὺ ὀνειρόπεμπτα ἔπεμψε πρὸς τὴν γυναῖκά σου, He is a magician—see, he has sent messages in a dream to thy wife.

[1937] E.g. Theophylact, vid. Thilo, p. 523.

[1938] Vid. Paulus and Kuinöl, in loc. They especially adduce the dream of Cæsar’s wife the night before his assassination.

[1939] Comp. Sota, viii 6.

[1940] Fritzsche, in Matth., p. 808.

[1941] Comp. in particular the passages cited by Wetstein, on Matth. xxvii. 26.

[1942] Paulus, ut sup. s. 647.

[1943] From the explanation of Paulus, s. 649 f., it appears highly probable that the στέφανος ἐξ ἀκανθῶν was not a crown of sharp thorns, but one taken from the nearest hedge, in order to deride Jesus by the vilissima corona, spineola (Plin. H. N. xxi. 10).

[1944] A similar disguising of a man, in derision of a third party, is adduced by Wetstein, (p. 533 f.) from Philo, in Flaccum.

[1945] Thus Paulus, Kuinöl, Tholuck and Olshausen in their Commentaries; Neander, L. J. Chr., s. 634.

[1946] Fritzsche, in Marc. 684: Significat Joannes, Jesum suam crucem portavisse, donec ad Calvariæ locum pervenisset.

[1947] Joseph., Antiq. xiv. vii. 2.

[1948] It is used in the former way by Grotius; in the latter, by Olshausen, 2. s. 481.

[1949] Comp. Paulus, Fritzsche, and De Wette, in loc.

[1950] Vid. Paulus and Fritzsche, in loc. Winer, bibl. Realw. art. Golgotha.

[1951] Wassenbergh, Diss. de trajectionibus N. T. in Balcknaer’s scholæ in 11. quosdam N. T. 2, p. 31.

[1952] Comp. Schleiermacher, über den Lukas, s. 295; Winer, N. T. Gramm., s. 226, and Fritzsche, in Matt., p. 814.

[1953] Apol. i. 35. Dial. c. Tryph. xcvii.

[1954] Christologie des A. T. 1, a, s. 182 ff.

[1955] Paulus, exeg. Handbuch 3, b, s. 669–754; Bähr, in Tholuck’s liter. Anzeiger für christl. Theol. 1835, No. 1–6. Comp. also Neander, L. J. Chr., s. 636, Anm.

[1956] Adv. Marcion, iii. 19.

[1957] Mostellaria, ii. 1.

[1958] Vid. Kuinöl, Paulus, in loc.

[1959] Sanhedrim, f. xliii. 1, ap. Wetstein, p. 635: Dixit R. Chaja, f. R. Ascher, dixisse R. Chasdam: exeunti, ut capite plectatur, dant bibendum granum turis in poculo vini, ut alienetur mens ejus, sec. d. Prov. xxxi. 6: date siceram pereunti et vinum amaris anima.

[1960] Vid. Fritzsche, in loc.

[1961] Comp. Paulas, in loc.

[1962] Thus Kuinöl, in Luc., p. 710 f.; Tholuck, s. 316.

[1963] Comp. also Bleek, Comm. zum Hebräerbrief, 2, s. 312, Anm.; De Wette, exeg. Handb. 1, 3, s. 198.

[1964] Kuinöl, in Luc. p. 710.

[1965] Olshausen, p. 484; Neander, s. 637.

[1966] Thus Chrysostom and others.

[1967] Beza and Grotius.

[1968] Paulus, s. 763; Winer, N. T. Gramm., s. 143; Fritzsche, in Matth., p. 817.

[1969] Vid. Thilo, Cod. apocr. 1, s. 143. Further apocryphal information concerning the two malefactors crucified with Jesus is to be found in the evang. infant. arab. c. xxiii. ap. Thilo, p. 92 f.; comp. the note p. 143; in the evang. Nicod. c. ix. 10, Thilo, p. 581 ff.; c. xxvi. p. 766 ff.

[1970] Paulus and Kuinöl, in loc.

[1971] Confessio Judæi ægroti, ap. Wetstein, p. 820:—da portionem meam in horto Edenis, et memento mei in seculo futuro, quod absconditum est justis. Other passages are given, ib., p. 819.

[1972] Cetuboth, f. ciii. ap. Wetstein, p. 819: Quo die Rabbi moriturus erat, venit vox de cœlo, dixitque: qui præsens aderit morienti Rabbi, ille intrabit in paradisum.

[1973] Vid. Wetstein, in loc. Matth.

[1974] Quoted in Wetstein, p. 536; compare, however, the correction of the text in Paulus, ex. handb. 3, b, s. 751.

[1975] Tholuck, in loc.

[1976] E. G. Theile, zur Biographie Jesu, § 36, Anm. 13.

[1977] Expositors observe in connexion with this particular, that the coat of the Jewish high priest was also of this kind. Jos. Antiq. iii. vii. 4—The same view of the above difference nas been already presented in the Probabilia, p. 80 f.

[1978] Apol. i. 35.

[1979] Adv. Marcion, ut sup.

[1980] Justin, Apol. i. 50, and elsewhere, even speaks of apostacy and denial on the part of all the disciples after the crucifixion.

[1981] Vid. Calvin, Comm. in harm. evv. in Matth. xxvii. 46; Olshausen, in loc.

[1982] Thus Paulus, Gratz, in loc. Schleiermacher, Glaubenslehre, 2, s. 154, Anm.

[1983] Such is the inference drawn by the author of the Wolfenbüttel Fragments, von Zweck Jesu und seiner Jünger, s. 153.

[1984] Schneckenburger, Beiträge, s. 66 f.

[1985] According to Olshausen, s. 495, there is no syllable in this speech by which such a meaning is intimated; on the contrary, a secret horror had already diffused itself over the minds of the scoffers, and they trembled at the thought that Elias might appear in the storm. But when one who attempts to give a beverage to Jesus is dissuaded under the pretext of waiting to see if Elias would come to save him, εἰ ἔρχεται Ἠλίας, σώσων αὐτὸν, this pretext is plainly enough shown to be meant in derision, and hence the horror and trembling belong only to the unscientific animus of the biblical commentator, which makes him contemplate the history of the passion above all else, as a mysterium tremendum, and causes him to discover even in Pilate a depth of feeling which is nowhere attributed to this Roman in the gospels.

[1986] Credner, Einleitung in das N. T. 1, s. 198.

[1987] Thus Rettig, exegetische Analekten, in Ullmann’s und Umbreit’s Studien, 1830, 1, s. 106 ff.; Tholuck, Glaubwürdigkeit, s. 307 ff.; comp. on the various attempts at reconciliation Lücke and De Wette, in loc. Joh.

[1988] The Evang. Nicodemi makes the Jews very absurdly maintain: there happened an eclipse of the sun in the ordinary course ἔκλειψις ἡλίου γέγονε κατὰ τὸ εἰωθός, c. xi. p. 592, ap. Thilo.

[1989] Thus Paulus and Kuinöl, in loc.; Hase, L. J. § 143; Neander, L. J. Chr. s. 639 f.

[1990] Comp. Fritzsche and De Wette, in loc. Matth.

[1991] Tertull. Apologet. c. xxi.; Orig. c. Cels. ii. 33, 59.

[1992] Euseb. can. chron. ad. Ol. 202, Anm. 4; comp. Paulus, s. 765 ff.

[1993] Serv. ad Virgil. Georg. i. 465 ff.: Constat, occiso Cæsare in Senatu pridie Idus Martias, solis fuisse defectum ab hora sexta usque ad noctem.

[1994] Echa R. iii. 28.

[1995] R. Bechai Cod. Hakkema: Cum insignis Rabbinus fato concederet, dixit quidam: iste dies gravis est Israëli, ut cum sol occidit ipso meridie.

[1996] Succa, f. xxix. 1: Dixerunt doctores: quatuor de causis sol deficit: prima, ob patrem domus judicii mortuum, cui exequiæ non fiunt ut decet, etc.

[1997] Vid. Fritzsche, in loc.; comp. also De Wette, exeg. Handb. 1, 1, s. 238; Theile, zur Biogr. Jesu, § 36.

[1998] Hieron. ad Hedib. ep. cxlix. 8 (comp. his Comm. in loc.): In evangelio autem, quod hebraicis literis scriptum est, legimus, non velum templi scissum, sed superliminare templi miræ magnitudinis corruisse.

[1999] The possibility of this is admitted by Neander also, but with the presupposition of some fact as a groundwork (s. 640 f.).

[2000] Ueber den Lukas, s. 293. Comp. De Wette, exeg. Handb., 1, 1, s. 240.

[2001] Georg. i. 463 ff.

[2002] When Hase, § 143, writes: “The earth trembled, mourning for her greatest Son,” we see how the historian in speaking of this feature, which he maintains to be historical, involuntarily becomes a poet; and when in the second edition the author qualifies the phrase by the addition of an “as it were:” it is further evident that his historical conscience had not failed to reproach him for the license.

[2003] Only such must be here thought of, and not sectatores Christi, as Kuinöl maintains. In the Evang. Nicodemi, c. xvii., there are indeed adherents of Jesus, namely, Simeon (Luke ii.) and his two sons, among those who come to life on this occasion; but the majority in this apocryphal book also, and as well in the ἀναφορὰ Πιλάτου (Thilo, p. 810), according to Epiphanius, orat. in sepulchrum Chr. 275, Ignat. ad Magnes. IX. and others (comp. Thilo, p. 780 ff.), are Old Testament persons, as Adam and Eve, the patriarchs and prophets.

[2004] Comp. the various opinions in Thilo, p. 783 f.

[2005] Comp. especially Eichhorn, Einl. in d. N. T. 1, s. 446 ff.

[2006] Stroth, von Interpolationen im Evang. Matth. In Eichhorn’s Repertorium, 9, s. 139. It is hardly a preferable expedient to regard the passage as an addition of the Greek translator. See Kern, Ueber den Urspr. des Evang. Matth. s. 25 and 100.

[2007] Thus Paulus and Kuinöl, in loc. The latter calls this explanation a mythical one.

[2008] Leben Jesu, § 148.

[2009] Ueber den Urspr. s. 67.

[2010] Paulus, exeg. Handb., 3, b. s. 798.

[2011] Dial. c. Tryph. cxiii.

[2012] See the collection of passages relative to this subject in Schöttgen, 2, p. 570 ff.; and in Bertholdt’s Christologia, § 35.

[2013] See the passages collected by Wetstein.

[2014] See this idea further developed in the Evang. Nicod. c. xviii. ff.

[2015] The instances are collected in Paulus, exeg. Handb., 3, b. s. 781 ff.; Winer, bibl. Realwörterb. 1, s. 672 ff.; and Hase, § 144.

[2016] According to Tertullian by the former, according to Grotius by the latter; see Paulus, s. 784, Anm.

[2017] Thus Gruner and others ap. Paulus, s. 782 ff.; Hase, ut sup.; Neander, L. J. Chr. s. 647.

[2018] Orig. c. Cels. ii. 36: τῶν μὲν οὖν ἄλλων νεκρῶν σωμάτων τὸ αἷμα πήγνυται, καὶ ὕδωρ καθαρὸν οὐκ ἀποῤῥει· τοῦ δὲ κατὰ τὸν Ἰησοῦν νεκροῦ σώματος τὸ παράδοξον, καὶ περὶ τὸ νεκρὸν σῶμα ἦν αἷμα καὶ ὕδωρ ἀπὸ τῶν πλευρῶν προχυθέν. Comp. Euthymius in loc. ἐκ νεκροῦ γὰρ ἀνθρώπου, κἄν μυριάκις νύξῃ τις, οὐκ ἐξελεύσεται αἷμα. ὑπερφυὲς τοῦτο τὸ πρᾶγμα, καὶ τρανῶς διδάσκον, ὅπι ὑπὲρ ἄνθρωπον ὁ νυγείς.

[2019] Schuster, in Eichhorn’s Bibl. 9, s. 1036 ff.

[2020] Gruner, Comm. de morte J. Chr. vera, p. 47; Tholuck, Comm. z. Joh. s. 318.

[2021] Comp. Hase, ut sup.

[2022] Winer, ut sup.

[2023] Comp. the similar statement of an anatomist in De Wette, in loc. and Tholuck ut sup.

[2024] Wetstein and Olshausen, in loc.; comp. Hase, ut sup.

[2025] Lücke, in loc.

[2026] Thus Less, Auferstehungsgeschichte, s. 95 f.; Tholuck, in loc. According to Weisse (die evang. Gesch. 1, s. 102, 2, s. 237 ff.) the Evangelist referred to a passage of the apostolic epistle, under a misapprehension of its meaning, namely, to 1 John v. 6: οὗτός ἐστιν ὁ ἐλθὼν δὶ ὕδατος καὶ αἵματος, Ἰ. ὁ Χρ.· οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ’ ἐν τῷ ὕδατι καὶ τῷ αἵματι.

[2027] Comp. Kaiser, bibl. Theol. 1, s. 253.

[2028] Rosenmüller, Schol. in V. T. 7, 4, p. 340.

[2029] Vid. ap. Rosenmüller, in loc.; Schöttgen, 2, p. 221; Bertholdt, § 17, not. 12.

[2030] Comp. Joseph, b. j. iv. v. 2. Sanhedrin, vi. 5, ap. Lightfoot, p. 499.

[2031] Vid. Lipsius, de cruce, L. II. cap. 14.

[2032] Comp. Winer, 1, s. 802.

[2033] Sanhedrin, ap. Lightfoot, p. 499.

[2034] Ulpian, xlviii. 24, 1 ff.

[2035] Vol. II. § 80.

[2036] Michaelis, Begräbniss- und Auferstehungsgeschichte, s. 68 ff.

[2037] Thus Grotius; Less, Auferstehungsgeschichte, s. 165.

[2038] See the fifth Fragment, in Lessing’s viertem Beitrag zur Geschichte und Literatur, s. 467 f. Comp. concerning these differences also Lessing’s Duplik.

[2039] Michaelis, ut sup. s. 102 ff.

[2040] Kuinöl, in Luc. p. 721.

[2041] Thus Tholuck, in loc.

[2042] See the Fragments, ut sup. s. 469 ff.

[2043] Michaelis, ut sup. s. 99 f.; Kuinöl and Lücke leave open the choice between this expedient and the former.

[2044] Comp. De Wette, in loc. Matth.

[2045] Michaelis, ut sup. s. 45 ff.

[2046] Kuinöl, in Matth. p. 786; Hase, § 145; Tholuck, Comm. s. 320.

[2047] A confusion of the κῆπος garden near to the place of execution, where according to John Jesus was buried, with the garden of Gethsemane, where he was taken prisoner, appears to have given rise to the statement of the Evang. Nicodemi, that Jesus was crucified ἐν τῷ κήπῳ, ὅπου ἐπιάσθη in the garden where he was apprehended, C. ix. p. 580, ap. Thilo.

[2048] Τῇ ἐπαύριον, ἥτις ἐστὶ μετὰ τὴν παρασκευὴν (the next day, that followed the day of the preparation), is certainly a singular periphrasis for the sabbath, for it is a strangely inappropriate mode of expression to designate a solemn day, as the day after the previous day: nevertheless we must abide by this meaning so long as we are unable to evade it in a more natural manner than Schneckenburger in his chronology of the Passion week, Beiträge, s. 3 ff.

[2049] The former, ut sup. s. 437 ff.; the latter in the exeg. Handb. 3, b, s. 837 ff. Comp. Kaiser, bibl. Theol. 1, s. 253.

[2050] Michaelis, Begräbniss- und Auferstehungsgeschichte, s. 206; Olshausen 2, s. 506.

[2051] Michaelis, ut sup.

[2052] Olshausen overlooks the latter point when he (ut sup.) says the watch had not received the command to prevent the completion of the interment.

[2053] Olshausen indeed is here still so smitten with awe, that he supposes Pilate to have been penetrated with an indescribable feeling of dread on hearing this communication from the Sanhedrists, s. 505.

[2054] Olshausen, s. 506.

[2055] Michaelis, ut sup. s. 198 f.

[2056] Stroth, in Eichhorn’s Repertorium, 9, s. 141.

[2057] Kern, über den Ursprung des Ev. Matth. Tüb. Zeitschrift, 1834, 2, s. 100 f.; comp. 123. Compare my Review, Jahrbücher f. wiss. Kritik, Nov. 1834; now in the Charakteristiken u. Kritiken, s. 280.

[2058] Hase, L. J., § 145.

[2059] Comp. Theile, zur Biogr. Jesu, § 37; Weisse, die Evang. Gesch. 2, s. 343 f.

[2060] Comp. Theile, ut sup.

[2061] Comp. Fritzsche, in loc., and Kern, Tüb. Zeitschr. 1834, 2, s. 102 f.

[2062] Kuinöl, in Marc. p. 194 f.

[2063] Michaelis, ut sup. s. 112.

[2064] Schneckenburger, über den Urspr. des ersten kanon. Evang., s. 62 f. Comp. the Wolfenbüttel Fragmentist in Lessing’s viertem Beitrag, s. 472 ff. On the other hand, Lessing’s Duplik, Werke, Donauösch. Ausg. 6. Thl. s. 394 f.

[2065] De Wette, in loc.

[2066] Michaelis, s. 150 ff.

[2067] Paulus, exeg. Handb. 3, b, s. 825.

[2068] Michaelis, s. 117.

[2069] Michaelis, s. 146.—Celsus stumbled at this difference respecting the number of the angels, and Origen replied that the Evangelists mean different angels: Matthew and Mark the one who had rolled away the stone, Luke and John those who were commissioned to give information to the women, c. Cels. v. 56.

[2070] Paulus, in loc. Matth.

[2071] I subjoin the table sketched by the Fragmentist (ut sup. s. 477 f.)

“1. Luke xxiv. 12: Peter ran to the grave, ἔδραμεν. John xx. 4:
Peter and John ran, ἔτρεχον.

2. Luke v. 12: Peter looked in, παρακύψας. John v. 5: John looked
in, παρακύψας.

3. Luke v. 12: Peter saw the clothes lying alone, βλέπει τὰ ὀθόνια
κείμενα μόνα. John v. 6, 7: Peter saw the clothes lie, and the
napkin not lying with the clothes: θεωρεῖ τὰ ὀθόνια κείμενα, καὶ
τὸ σουδάριον οὐ μετά τῶν ὀθονίων κείμενον.

4. Luke v. 12: Peter went home, ἀπῆλθε πρὸς ἑαυτὸν. John v. 10:
Peter and John went home again, ἀπῆλθον πάλιν πρὸς ἑαυτούς.”

[2072] Kuinöl, in Matth., p. 800 f.

[2073] Progr. de fontibus, unde Evangelistæ suas de resurrectione Domini narrationes hauserint. Opusc. acad. ed. Gabler, Vol. 2, p. 241 ff.

[2074] Comp. Schneckenburger, ut sup. s. 64 f., Anm.

[2075] On this subject comp. De Wette, exeg. Handb. 1, 1, s. 245; Ammon, Fortbildung des Christenthums zur Weltreligion, 2, 1, s. 6; Theile, zur Biogr. Jesu, § 37.

[2076] Schulz, über das Abendmahl, s. 321 f.; Schneckenburger, ut sup. s. 61 ff.

[2077] Vol. II. § 74.

[2078] Concerning this sense of ἐπίστευσεν, and its not being contradicted by οὔπω γὰρ ἤδεισαν τὴν γραφὴν κ.τ.λ. (v. 9), see the correct view in Lücke, in loc.

[2079] Weisse is of a different opinion, ut sup. s. 355, Anm.

[2080] As Paulus, Fritzsche, Credner, Einleitung, 1, § 49. Comp. De Wette, exeg. Handb. 1, 2, s. 199 f. A middle view in Hug, Einl. in d. N. T. 2, § 69.

[2081] Orig. c. Cels. v. 52: ὁ γὰρ τοῦ θεοῦ παῖς, ὡς ἕοικεν. οὐκ ἐδύνατο ἁνοῖζαι τὸν τάφον, ἁλλα’ ἑδεήθη ἄλλου ἀποκινήσοντος τὴν πέτραν.

[2082] Schuster, in Eichhorn’s allg. Biblioth. 9, s. 1034 ff.: Kuinöl, in Matth., p. 779.

[2083] Friedrich, über die Engel in der Auferstehungsgeschichte. In Eichhorn’s allg. Bibl. 6, s. 700 ff. Kuinöl, ut sup.

[2084] Thus a treatise in Eichhorn’s allg. Bibl. 8, s. 629 ff., and in Schmidt’s Bibl. 2, s. 545 f.; also Bauer, hebr. Myth. 5, s. 259.

[2085] Paulus, exeg. Handb. 3, b, s. 829, 55, 60, 62.

[2086] Fritzsche, in Marc. in loc., Nemo—quispiam primi temporis Christianis tam dignus videri poterat, qui de Messia in vitam reverso nuntium ad homines perferret, quam angelus, Dei minister, divinorumque consiliorum interpres et adjutor. Then on the differences in relation to the number of the angels, etc.: Nimirum insperato Jesu Messiæ in vitam reditui miracula adjecere alii alia, quæ Evangelistæ religiose, quemadmodum ab suis auctoribus acceperant, literis mandârunt.

[2087] Kaiser, bibl. Theol. 1, s. 254 ff.

[2088] In Lessing’s Beiträgen, ut sup. s. 485.

[2089] Michaelis, s. 259 f.; Kuinöl, in Luc., p. 743.

[2090] Schleiermacher, über den Lukas, s. 299 f.; Paulus, s. 910.

[2091] Ut sup. s. 486.

[2092] Griesbach, Vorlesungen über Hermeneutik des N. T., mit Anwendung auf die Leidens- und Auferstehungsgeschichte Christi, herausgegeben von Steiner, s. 314.

[2093] Duplik, Werke, 6 Bd. s. 352.

[2094] Schneckenburger, über den Urspr. des ersten kanon. Evang., s. 17 f.

[2095] Exeg. Handb. 3, b. s. 835.

[2096] Bibl. Comm. 2, s. 524.

[2097] This is done by Schulz, über das Abendm. s. 321; Schneckenburger, ut sup.

[2098] On which account Michaelis, s. 118 f., is of opinion that εἶπεν was the original reading in Matthew also. Comp. Weisse, die Evang. Gesch. 2, s. 347 f.

[2099] Vol. I. § 57.

[2100] The opinion that the true locality of the appearances of the risen Jesus before the disciples was Galilee, is concurred in by Weisse, 2, s. 358 ff.; but in accordance with his fundamental supposition concerning the synoptical gospels, he gives the preference to the narrative of Mark before that of Matthew.

[2101] Vid Billroth’s Commentar, in loc.

[2102] Paulus, exeg. Handb. 3, b. s. 897; Olshausen, 2, s. 541.

[2103] Hieron. de viris illustr. ii.: Evangelium quoque, quod appellatur secundum Hebræos,—post resurrectionem Salvatoris refert: Dominus autem, postquam dedisset sindonem servo sacerdotis (apparently in relation to the watch at the grave, which is here represented as a sacerdotal instead of a Roman guard; vid. Credner, Beiträge zur Einl. in das N. T. s. 406 f.), ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentum a dormientibus (on the inconceivableness of such a vow, despairing as the disciples were, comp. Michaelis, s. 122). Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur Tulit panem et benedixit ac fregit, et dedit Jacobo justo et dixit ei: frater mi, comede panem tuum, quia resurrexit filius hominis a dormientibus.

[2104] Lessing, Duplik, s. 449 ff.

[2105] As Kern admits, Hauptthats. Tüb. Zeitschr. 1836, 3, s. 57.

[2106] Hauptthatsachen, ut sup. s. 47.

[2107] Comp. De Wette, exeg. Handb. 1, 3, s. 205, 210; Weisse, die evang. Gesch. 2, s. 409.

[2108] Comp. Kaiser, bidl. Theol. 1, s. 254 ff.; De Wette ut sup.; Ammon, Fortbildung, 2, 1, Kap. 1; Weisse, die Evang. Gesch., 2, 7 tes Buch.

[2109] That it was the marks of the nails in the hand, which became visible in the act of breaking bread, by which Jesus was recognized (Paulus, exeg. Handb. 3, b. s. 882; Kuinöl, in Luc. p. 734.) is without any intimation in the text.

[2110] The part of this conversation which relates to John, has already (§ 116) been considered. In that relating to Peter, the thrice repeated question of Jesus: Lovest thou me? has reference, according to the ordinary opinion, to his as often repeated denial; but to the words: When thou wast young, thou girdedst thyself and walkedst whither thou wouldest, but when thou shalt be old, thou shalt stretch forth thy hands, and another shalt gird thee, and carry thee whither thou wouldest not, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου καὶ ἅλλος σε ζὼσει καὶ οἴσει ὄπου οὐ θέλεις (v. 18 f.), the Evangelist himself gives the interpretation, that Jesus spoke them to Peter, signifying by what death he should glorify God. He must here have alluded to the crucifixion, which, according to the ecclesiastical legend (Tertull. de præescr. hæer. xxxvi. Euseb. H. E. ii. 25) was the death suffered by this apostle, and to which in the intention of the Evangelist the words Follow me, v. 20 and 22 (i.e. follow me in the same mode of death) also appear to point. But precisely the main feature in this interpretation, the stretching forth of the hands, is here so placed as to render a reference to crucifixion impossible, namely, before the leading away against the will; on the other hand, the girding, which can only signify binding for the purpose of leading away, should stand before the stretching forth of the hands on the cross. If we set aside the interpretation which, as even Lücke (s. 703) admits, is given to the words of Jesus ex eventu by the narrator: they appear to contain nothing more than the commonplace of the helplessness of age contrasted with the activity of youth, for even the phrase, shall carry thee whither thou wouldest not, does not outstep this comparison. But the author of John xxi., whether the words were known to him as a declaration of Jesus or otherwise, thought them capable of being applied in the manner of the fourth gospel, as a latent prophecy of the crucifixion of Peter.

[2111] Paulus, exeg. Handb. 3, b. s. 834 ff.; L. J. 1, b. s. 265 ff.; Ammon, ut sup.; Hase, L. J. § 149; Michaelis, ut sup., s. 251 f. Comp. also Neander, L. J. Chr. s. 650.

[2112] Tholuck, in loc., comp. Paulus, exeg. Handb. 3, b. s. 866, 881. A similar natural explanation has lately been adopted by Lücke, from Hug.

[2113] Paulus, ut sup. s. 882.

[2114] Paulus, ut sup. 883, 93; Lücke, 2, s. 684 f.

[2115] Calvin, Comm. in Joh. in loc., p. 363 f. ed. Tholuck.

[2116] Thus Suicer, Thes. s. v. θύρα; comp. Michaelis, s. 265.

[2117] Tholuck and Olshausen, in loc.

[2118] Griesbach, Vorlesungen über Hermeneutik, s. 305; Paulus, s. 835. Comp. Lücke, 2, s. 683 ff.

[2119] Vid. Tholuck and De Wette, in loc.

[2120] Comp. Olshausen, 2, s. 531, Anm.

[2121] Thus, besides Calvin, Lücke, ut sup.; Olshausen, 530 f.

[2122] Olshausen, ut sup. s. 530.

[2123] Comp. Fritzsche, in Marc. p. 725.

[2124] See the various explanations in Tholuck and Lücke, of whom the latter finds an alteration of the reading necessary. Even Weisse’s interpretation of the words (2, s. 395 ff.), although I agree with the general tenor of the explanation of which it forms a part, I must regard as a failure.

[2125] Comp. on this subject especially Weisse, ut sup. s. 339 ff.

[2126] Brennecke, biblischer Beweis, dass Jesus nach seiner Auferstehung noch 27 Jahre leibhaftig auf Erden gelebt, und zum Wohle der Menschheit in der Stille fortgewirkt habe. 1819.

[2127] Ut sup. s. 793, 925. Comp. Briefe über den Rationalismus, s. 240.

[2128] Noch etwas über die Frage: warum haben die Apostel Matthäus und Johannes nicht ebenso wie die zwei Evangelisten Markus und Lukas die Himmelfahrt ausdrücklich erzählt? In Süskind’s Magazin, 17, s. 165 ff.

[2129] Joann. Damasc. de f. orth. 4, 1: εἰ καὶ ἐγεύσατο βρώσεως μετὰ τὴν ἀνάστασιν, ἀλλ’ οὐ νόμῳ φύσευως· οὐ γὰρ ἐπείνασεν· οἰκονομίας δὲ τρόπῳ τὸ ἀληθὲς πιστούμενος τῆς ἀναστάσεως, ὡς αὐτή ἐστιν ἡ σὰρξ ἡ παθοῦσα καὶ ἀναστᾶσα.

[2130] The vagueness of the conception which lies at the foundation of the evangelical accounts is well expressed by Origen, when he says of Jesus: καὶ ἦν γε μετὰ τὴν ἀνάστασιν αὑτοῦ ὡσπερεὶ ἐν μεθορίῳ τινὶ τῆς παχύτητος τοῦ πρὸ τοῦ πάθους σώματος, καὶ τοῦ γυμνὴν τοιούτον σώματος φαίνεσθαι ψυχὴν. After the resurrection, he existed in a form which held the mean between the materiality of his body before his passion, and the state of the soul when altogether destitute of such body (c. Cels. ii. 62).

[2131] Hence even Kern admits that he knows not how to reconcile that particular in Luke with the rest, and regards it as of later, traditional origin (Hauptthats., ut sup. s. 50). But what does this admission avail him, since he still has, from the narrative of John, the quality of palpability, which equally with the act of eating belongs to the “conditions of earthly life, the relations of the material world,” to which the body of the risen Jesus, according to Kern’s own presupposition, “was no longer subjected”?

[2132] Many fathers of the church and orthodox theologians held the capability thus exhibited by Jesus of penetrating through closed doors, not altogether reconcileable with the representation, that for the purpose of the resurrection the stone was rolled away from the grave, and hence maintained: resurrexit Christus clauso sepulchro, sive nondum ab ostio sepulchri revoluto per angelum lapide. Quenstedt, theol. didact. polem. 3, p. 542.

[2133] Comp. Schleiermacher’s Weihnachtsfeier, s. 117 f.

[2134] Joseph. vita, 75: πεμφθεὶς δὲ ὑπὸ Τίτου Καίσαρος σὺν Κερεαλίῳ καὶ χιλίοις ἱππεῦσιν εἰς κώμην τινὰ Θεκώαν λεγομένην, πρὸς κατανόησιν, εἰ τόπος ἐπιτήδειος ἐστι χάρακα δέξασθαι, ὡς ἐκεῖθεν ὑποστρέφων εἶδον πολλοὺς αἰχμαλώτους ἀνεσταυρωμένους, καὶ τρεῖς γνωρίσας συνήθεις μοὶ γενομένους, ἤλγησα τὴν ψυχὴν, καὶ μετὰ δακρύων προσελθὼν Τίτῳ εἴπον. Ὁ δ’ εὐθὺς ἐκέλευσεν καθαιρεθέντας αὐτοὺς θεραπείας ἐπιμελεστάτης τυχεῖν. καὶ οἱ μὲν δύο τελευτῶσιν θεραπευόμενοι, ὁ δὲ τρίτος ἔζησεν. And when I was sent by Titus Cæsar with Cerealius and 1,000 horsemen, to a certain village called Thecoa, in order to know whether it were a place fit for a camp, as I came back, I saw many captives crucified; and remembered three of them as my former acquaintance. I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician’s hands, while the third recovered. For the arguments of Paulus on this passage, see exeg. Handb. 3, b, s. 786; and in the Appendix, s. 929 ff.

[2135] Bretschneider, über den angeblichen Scheintod Jesu am Kreuze, in Ullmann’s und Umbreit’s Studien, 1832, 3, s. 625 ff.; Hug, Beiträge zur Geschichte des Verfahrens bei der Todesstrafe der Kreuzigung, Freiburger Zeitschr. 7, s. 144 ff.

[2136] Bahrdt, Ausführung des Plans und Zwecks Jesu. Comp. on the other hand, Paulus, exeg. Handb. 3, b, 793 f.

[2137] Xenodoxien, in der Abh.: Joseph und Nikodemus. Comp. on the other hand Klaiber’s Studien der würtemberg. Geistlichkeit, 2, 2, s. 84 ff.

[2138] Paulus, exeg. Handb. 3, b, s. 785 ff. L. J. 1, b, s. 281 ff.

[2139] Schuster, in Eichhorn’s allg. Biblioth. 9, s. 1053.

[2140] Winer, bibl. Realw. 1, s. 674.

[2141] Orig. c. Cels. ii. 63: Μετὰ ταῦτα ὁ Κέλσος οὐκ εὐκαταφροντήτως τὰ γεγραμμένα κακολογῶν, φησὶν, ὅτι ἐχρῆν, εἶπερ ὄντως θείαν δύναμιν ἑκφῇναι ἤθελεν ὁ Ἰ., αὐτοῖς τοῖς ἐπηρεάσασι καὶ τῷ καταδικάσαντι καὶ ὅλως πᾶσιν ὀφθῆναι.—67: οὐ γὰρ—ἐπὶ τοῦτ’ ἐπέμφθη τὴν ἀρχὴν, ἵνα λάθῃ. Comp. the Wolfenbüttel Fragmentist, in Lessing, s. 450, 60, 92 ff.; Woolston, Disc 6. Spinoza, ep. 23, ad Oldenburg, p. 558 f. ed. Gfrörer.

[2142] Ut sup. 67: ἐφείδετο γὰρ καὶ τοῦ καταδικάσαντος καὶ τῶν ἐπηρεασάντων ὁ Χριστὸς, ἵνα μὴ παταχθῶσιν ἀορασίᾳ.

[2143] Comp. Mosheim, in his translation of the work of Origen against Celsus, on the passage above quoted; Michaelis, Anm. zum fünften Fragment, s. 407.

[2144] Hase, L. J., § 149; Diss.: librorum sacrorum de J. Chr. a mortuis revocato atque in cœlum sublato narrationem collatis vulgaribus illa ætate Judæorum de morte opinionibus interpretari conatus est C. A. Frege, p. 12 f.; Weisse, die evang. Gesch. 2, s. 362 ff.

[2145] Orig. c. Cels. ii. 55: τίς τοῦτο εἶδε (the pierced hands of Jesus, and, in general, his appearances after the resurrection), γυνὴ πάροιστρος, ὡς φατὲ, καὶ εἴ τις ἄλλος τῶν ἐκ τῆς αὐτῆς γοητείας, ἤτοι κατά τινα διάθεσιν ὀνειρώξας, ἢ κατὰ τὴν αὐτοῦ βούλησιν δόξῃ πεπλανημένῃ φαντασιωθεὶς, ὅπερ δὴ μυρίοις συμβέβηκεν· ἢ, ὅπερ μᾶλλον, ἐκπλῆξαι τοὺς λοιποὺς τῇ τερατείᾳ ταύτῃ θελήσας, καὶ διὰ τοῦ τοιούτου ψεύσματος ἀφορμὴν ἄλλοις ἀγύρταις παρασχεῖν.

[2146] The 5th Fragment, in Lessing’s 4th Beitrag. Woolston, Disc. 8.

[2147] Ut sup. 56.

[2148] Ullmann, Was setzt die Stiftung der Christlichen Kirche durch einen Gekreuzigten voraus? In his Studien, 1832, 3, s. 589 f. (Röhr); Briefe über den Rationalismus, s. 28, 236. Paulus, exeg. Handb. 3, b, s. 826 f.; Hase, § 146.

[2149] Spinoza, ut sup.: Apostolos omnes omnino credidisse, quod Christus a morte resurrexerit, et ad cœlum revera ascenderit—ego non nego. Nam ipse etiam Abrahamus credidit, quod Deus apud ipsum pransus fuerit—cum tamen hæc et plura alia hujusmodi apparitiones seu revelationes fuerint, captui et opinionibus eorum hominum accommodatæ, quibus Deus mentem suam iisdem revelare voluit. Concludo itaque Christi a mortuis resurrectionem revera spiritualem, et solis fidelibus ad eorum captum revelata fuisse, nempe quod Christus æternitate donatus fuit, et a mortuis (mortuos hic intelligo eo sensu, quo Christus dixit: sinite mortuos sepelire mortuos suos) surrexit, simul atque vita et morte singularis sanctitatis exemplum dedit, et eatenus discipulos suos a mortuis suscitat, quatenus ipsi hoc vitæ ejus et mortis exemplum sequuntur.

[2150] Die evang. Gesch. 2, s. 426 ff.

[2151] Versuch über die Auferstehung Jesu, in Schmidt’s Bibliothek, 2, 4, s. 545 ff.

[2152] Ibid., s. 537; Kaiser, bibl. Theol. 1, s. 258 f.; Frege, ut sup. p. 13.

[2153] In his allg. Bibliothek, 6, 1, s. 1 ff.

[2154] Comm. exeg. de repentina Sauli—conversione. In his opusc. theol.; Fortbildung des Christenth. 2, 1, Kap. 3. Comp. also my Streitschriften, 2tes Heft, s. 52 ff.

[2155] Gesch. der Pflanzung und Leitung der Christl. Kirche durch die Apostel, 1, s. 75 ff.

[2156] This is done in the treatise in Schmidt’s Bibliothek, and by Kaiser, ut sup.

[2157] Comp. Weisse, ut sup. p. 398 ff.

[2158] Comp. Friedrich, in Eichhorn’s Biblioth. 7, s. 223.

[2159] Comp. also Schmidt’s Biblioth. 2, s. 548.

[2160] May the three days’ abode of Jonah in the whale have had any influence on this determination of time? or the passage in Hosea quoted above, § 111, note 3? The former is indeed only placed in this connexion in one gospel, and the latter is nowhere used in the N. T.

[2161] Compare with this explanation the one given by Weisse, in the 7th chapter of his work above quoted. He agrees with the above representation in regarding the death of Jesus as real, and the narratives of the grave being found empty as later fabrications; the point in which he diverges is that above mentioned—that in his view the appearances of the risen Jesus are not merely psychological and subjective, but objective magical facts.

[2162] Vol. II. § 68.

[2163] Apol. i. 61.

[2164] As is done by Teller, im excurs. 2, ad Burneti I. de fide et offic. Christ, p. 262.

[2165] The work of Beckhaus, über die Aechtheit der sog. Taufformel, 1794, met with general approval.

[2166] Comp. De Wette. exeg. Handb. 1, 1, s. 246.

[2167] Comp. Baur, in the Tübinger Zeitschrift fur Theologie, Jahrgang 1830, 2, s. 75 ff.

[2168] Comm. z. Joh., s. 332.

[2169] Lücke, Comm. z. Joh. 2, s. 686; De Wette, s. 204.

[2170] Less, Auferstehungsgeschichte, s. 281; Kuinöl, in loc.

[2171] Lücke, s. 687.

[2172] Vid. ap. Michaelis, Begräbniss- und Auferstehungsgeschichte, s. 268; Olshausen, 2, s. 533.

[2173] This is Tholuck’s opinion, ut sup.

[2174] Comp. Weisse, die evang. Geschichte, 2, s. 418.

[2175] Gabler, in the neuesten theol. Journal 3, s. 417, and in the Vorrede zu Griesbach’s opusc. acad. p. xcvi. comp. Kuinöl, in Marc., p. 222.

[2176] Seiler, ap. Kuinöl, ut sup. s. 223.

[2177] Comp. Paulus, exeg. Handb. 3, b, s. 921; De Wette, Religion und Theologie, s. 161.

[2178] Kern, Hauptthatsachen, Tüb. Zeitschrift, 1836, 3, s. 58, Comp. Steudel (Glaubenslehre, s. 323), who supposes the ascension to have been a vision which God produced in the disciples. Against this comp. my Streitschriften, 1, s. 152 ff.

[2179] See especially Paulus, ut sup. s. 910 ff.; L. J. 1, b, s. 318 ff.

[2180] Briefe über den Rationalismus, s. 146, Anm. 28.

[2181] Seiler, ap. Kuinöl, ut sup. s. 221; Olshausen, s. 591 f. Comp. Griesbach, locorum N. T. ad ascensionem Christi in cœlum spectantium sylloge. In his opusc. acad. ed. Gabler, vol. 2, s. 484 ff.

[2182] Schneckenburger, über den Urspr. u. s. f., s. 19.

[2183] Olshausen, s. 593 f.

[2184] Even Fritzsche, weary at the conclusion of his labour, writes in Matth., p. 835: Matthæus Jesu in cœlum abitum non commemoravit, quippe nemini ignotum.

[2185] Michaelis, ut sup. 352.

[2186] The treatise: Warum haben nicht alle Evangelisten die Himmelfahrt Jesu ausdrücklich miterzählt? in Flatt’s Magazin, 8, s. 67.

[2187] The above-named Treatise in Flatt’s Magazin.

[2188] Schneckenburger, ut sup. s. 19 f.

[2189] As by Kuinöl, p. 208 f., 217.

[2190] Nevertheless comp. De Wette on the Acts, i. 12.

[2191] Vid. Vol. i., § 56, and the authors there cited. The reference to a reckoning in Daniel, in Paulus, exeg. Handb. 3, b. s. 923, appears to me too artificial.

[2192] On this subject comp. especially Ammon, Ascensus J. C, in cœlum historia biblica. In his opusc. nov. p. 43 ff. Fortbildung des Christenth. 2, 1, s. 13 ff.; also Kaiser, bibl. Theol. 1, s. 83 ff.; de Wette, exeg. Handb. 1, 1, s. 247; Weisse, die evang. Gesch. 2, p. 375 ff.

[2193] This is also Hase’s opinion, L. J. § 150.

[2194] Joseph. Antiq. iv., viii. 48, it is said of Moses: And as he was going to embrace Eleazar and Joshua, and was still discoursing with them, a cloud stood over him on a sudden, and he disappeared in a certain valley, although he wrote in the holy books that he died, which was done out of fear, lest they should venture to say that because of his extraordinary virtue, he went to God. Philo, however, vita Mosis, opp. ed. Mangey, vol. ii. p. 179, makes the soul only of Moses ascend into heaven.

[2195] Iren. adv. hær. i. 10. Tertull. de præscr. hær. xiii. adv. Prax. ii. de veland. virg. i. Orig. de principp. proem. iv.

[2196] Iren. adv. hær. iii. xviii. 7.

[2197] Athanas. contra Arianos, orat. 2, 33.

[2198] Gregor. Naz. Or. 51, p. 740, B.: τὸ γὰρ ἀπρόσληπτον ἀθεράπευμον. ὃ δὲ ἥνωται τῷ θεῷ, τοῦτο καὶ σώζεται.

[2199] —ἕνα καὶ τὸν αὐτὸν ὁμολογεῖν υἱὸν τὸν κύριον ἡμῶν Ἰ. Χ. συμφώνως ἄπαντες ἐκδιδάσκομεν, τέλειον τὸν αὐτὸν ἐν θεότητι, καὶ τέλειον τὸν αὐτὸν ἐν ἀνθρωπότητι, θεὸν ἀληθῶς καὶ ἄνθρωπον ἀληθῶς τὸν αὐτὸν ἐκ ψυχῆς λογικῆς καὶ σώματος, ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα, καὶ ὁμοούσιον τὸν αὐτὸν ἡμῖν κατὰ τὴν ἀνθρωπότητα, κατὰ πάντα ὅμοιον ἡμῖν χωρὶς ἁμαρτίας· πρὸ αἰώνων μὲν ἐκ τοῦ πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ’ ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι’ ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς παρθένου τῆς θεοτόκου κατὰ τὴν ἀνθρωπότητα, ἕνα καὶ τὸν αὐτὸν Χριστὸν, υἱὸν, κύριον, μονογενῆ, ἐκ δύο φύσεων ασυνχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως γνωριζόμενον· οὐδαμοῦ τῆς τῶν φύσεων διαφορᾶς ἀνῃρημένης διὰ τὴν ἕνωσιν, σωζομένης δὲ μᾶλλον τῆς ἰδιότητος ἑκατέρας φύσεως, καὶ εἰς ἓν πρόσωπον καὶ μίαν ὑπόστασιν συντρεχούσης· οὐκ εἰς δύο πρόσωπα μεριζόμενον ἣ διαιρούμενον, ἀλλ’ ἔνα καὶ τὸν αὐτὸν υἱὸν καὶ μονογενῆ, θεὸν λόγον, κύριον Ἰ. Χ.

[2200] The 6th Œcumenical Synod of Constantinople declared: δύο φυσικὰ θελήματα οὐχ ὑπεναντία,—ἀλλ’ ἑπόμενον τὸ ἀνθρώπινον αὐτοῦ θέλημα—καὶ ὑποτασσόμενον τῷ θείῷ αὐτοῦ καὶ πανσθενεῖ θελήματι.

[2201] Athanas. de incarn. 54: αὐτὸς ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν. Greg. Nyt. Orat. cass. 35: τότε τε κατεμίχθη πρὸς τὸ θεῖον, ἵνα τὸ ἡμέτερον τῇ πρὸς τὸ θεῖον ἐπιμιξίᾳ γένηται θεῖον. Joann. Damasc. de f. orth. iii. 20: πάντα ἀνέλαβεν (τὰ αδιάβλη τὰ πάθη τοῦ ἀνθρώπου ὁ Χ.) ἵνα πάντα ἁγιάση. Greg. Naz. or. ii. 23 f. Hilar. Pictav. de trin. ii. 24: humani generis causa Dei filius natus ex virgine est—ut homo factus ex virgine naturam in se carnis acciperet perque hujus admixtionis societatem sanctificatum in eo universi generis humani corpus existeret. For other expressions of the kind, see Münscher, Dogmengesch., herausg. von Cölln, 1, § 97, Anm. 10.

[2202] Münscher, § 96, Anm. 5, s. 423 f.

[2203] Augustin, de Catechiz. rudib. 7.

[2204] Vid. Münscher, § 96.

[2205] Ibid. § 97.

[2206] Comp. Form. Concord., Epit. und Sol. decl. VIII. p. 605 ff. and 761 ff. ed. Hase. Chemniz, de duabus naturis in Christo libellus, and loci theol., loc. 2, de filio; Gerhard. II. th. 1, p. 640 ff. (ed. 1615); Quenstedt, theol. didact. polem. P. 3, c. 3. Comp. De Wette, bibl. Dogm. § 64 ff.

[2207] See the Oratio appended to the locus de pers. et offic. Chr. Gerhard, ut sup. p. 719 ff.

[2208] Vid. Gerhard, II. th. 1, p. 685 ff.; Marheineke, Instit. symb. § 71 f.

[2209] Reinhard, Vorles. über die Dogm. s. 354, conformably to the proposition urged by the Reformed against the Lutherans: Nulla natura in se ipsam recipit contradictoria, Planck, Gesch. des protest. Lehrbegriffs, Bd. 6, s. 782.

[2210] Fausti Socini de Christi natura disputatio. Opp. Bibl. Fr. Pol. 1, p. 784; Catech. Racov. Q. 96 ff. Comp. Marheineke, Instit. symb. § 96. Spinoza, also, ep. 21, ad Oldenburg, Opp. ed. Gfrörer, p. 556, says: Quod quædam ecclesiæ his adduut, quod Deus naturam humanam assumpserit, monui expresse, me, quid dicant, nescire; imo, ut verum fatear, non minus absurde mihi loqui videntur, quam si quis mihi diceret, quod circulus naturam quadrati induerit.

[2211] (Röhr) Briefe über den Rationalismus, s. 378 ff.; Wegscheider Inst. theol. § 128; Bretschneider, Handb. der Dogm. 2, § 137 ff.; also Kant, Relig. innerhalb der Gränzen der blossen Vernunft. 2tes St. 2ter Absch. b.

[2212] Glaubenslehre, 2, §§ 96–98.

[2213] Spinoza, tract. theol. polit. c. vi. p. 133. ed. Gfrörer, and ep. 23, ad Oldenburg, p. 558 f. Briefe über den Rat., 4ter, 5ter, 6ter, 12ter. Wegscheider, §§ 11, 12. Schleiermacher, §§ 14, 47.

[2214] Prælect. theol. c. xv.

[2215] In the work: defensio fidei cath. de satisfactione Chr. adv. F. Socinum.

[2216] Summa, P. 3, Q. 48, A. 2.

[2217] Comm. in Sentt. L. 3, Dist. 19.

[2218] See, besides Socinus, Kant, Relig. innerhalb der Grenzen der blossen Vernunft, 2tes Stück, 1ter Abschn., c.

[2219] Töllner, Der thätige Gehorsam Christi untersucht. 1768.

[2220] Wegscheider, § 199.

[2221] Compare with what follows especially the Briefe über den Rationalismus, s. 372 ff.; Wegscheider, §§ 128, 133, 140.

[2222] For the different views, see Bretschneider, Dogm. 2, s. 353, systematische Entwicklung, § 107.

[2223] Röhr, Briefe, s. 36, 405 ff.

[2224] Schleiermacher, on his Glaubenslehre, to Dr. Lücke, 2tes Sendschreiben, Studien, 2, 3, s. 481 ff.

[2225] Glaubenslehre, 2, §§ 92–105.

[2226] This opinion has been already put forth in the most noted reviews of Schleiermacher’s system; comp. Braniss, über Schleiermacher’s Glaubenslehre; H. Schmid, über Schl. Glaubensl. s. 263 ff.; Baur, die christl. Gnosis, s. 626 ff., and the Review of Rosenkranz, Jahrb. fur wiss. Kritik, 1831.

[2227] 2ter Sendschreiben.

[2228] Schmid, ut sup.

[2229] Comp. Rosenkranz, ut sup. s. 935 ff.

[2230] Baur, ut sup. s. 653.

[2231] Thus Schmid, ut sup. s. 267.

[2232] Ep. 21, ad Oldenburg. Opp. ed. Gfrörer, p. 556:—dico, ad salutem non esse omnino necesse, Christum secundum carnem noscere; sed ed æterno illo filio Dei, h. e. Dei æterna sapientia, quæ sese in omnibus rebus, et maxime in mente humana, et omnium maxime in Christo Jesu manifestavit, longe aliter sentiendum. Nam nemo absque hac ad statum beatitudinis potest pervenire, utpote quæ sola docet, quid verum et falsum, bonum et malum sit.

[2233] Religion innerhalb der Gränzen der blossen Vernunft. drittes Stück, 1te Abthl. vii.

[2234] Ut sup. 2tes Stück, 1ter Abschn. 3tes Stück, 1te Abthlg.

[2235] This is shown by Baur, christl. Gnosis, s. 660 ff.

[2236] Censur des christl. protestantischen Lehrbegriffs, 3, s. 180.

[2237] Religion und Theologie, 2ter Abschnitt, Kap. 3; comp. bibl. Dogmatik, § 255; kirchliche, § 64 ff.

[2238] Ideen über Mythologie u. s. w. in Henke’s neuer Magazin, b. s. 454 ff. Comp. Henke’s Museum, 3, s. 455.

[2239] Vorlesungen über die Methode des akademischen Studiums, s. 192.

[2240] Hegel’s Phänomenologie des Geistes, s. 561 ff.; Vorlesungen über die Philos. der Relig. 2, s. 234 ff. Marheineke, Grundlehren der christl. Dogmatik. s. 174 ff. Rosenkranz, Encyklopädie der theol. Wissenschaften, s. 38 ff., 148 ff.; comp. my Streitschriften, 3tes Heft, s. 76 ff.

[2241] Dogmatik, § 326.

[2242] Encyklopädie, s. 160.

[2243] Selbstbewusstsein und Offenbarung, s. 295 f. Comp. Bauer, Recens. des L. J., Jahrbücher f. wiss. Kritik, 1836, Mai, s. 699 ff.

[2244] Compare with this my Streitschriften, 3 Heft, s. 68 ff. 125.

[2245] With this should be compared the explanation in the Streitschriften, ut sup. s. 119.

[2246] Of this also there is an explanation in the Streitschriften, 3, s. 166 f.

[2247] Herein lies the answer to the objection which Schaller (der historische Christus und die Philosophie, s. 64 ff.) has made to the above view; namely, that it teaches only a substantial, not a personal unity of man with God. That unity which exists in the determination of the race has already been present in individuals separately, according to the different measure of their religious development, and thus the substantial unity has become, in different degrees, a personal unity.

[2248] Vorlesungen über die Philosophie der Religion, 2, s. 263 ff. Compare the collection of the several propositions of Hegel on the person of Christ and the evangelical history, in my Streitschriften, 3. Heft, s. 76.

[2249] Glaubenslehre, 1, s. 47.

[2250] In the 2ten Sendschreiben on his Glaubenslehre.