{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/204/2040367.htm","path":"chr/ecf/204/2040367.htm","source_url":"https://sacred-texts.com/chr/ecf/204/2040367.htm","text":"Chapter XX.\u2014Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created \u2018for the works,\u2019 i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof.\n51 (continued). For the passage in the Proverbs, as I have said before, signifies, not the Essence, but the manhood of the Word; for if He says that He was created \u2018for the works,\u2019 He shews His intention of signifying, not His Essence, but the Economy which took place \u2018for His works,\u2019 which comes second to being. For things which are in formation and creation are made specially that they may be and exist 2541 , and next they have to do whatever the Word bids them, as may be seen in the case of all things. For Adam was created, not that He might work, but that first he might be man; for it was after this that he received the command to work. And Noah was created, not because of the ark, but that first he might exist and be a man; for after this he received commandment to prepare the ark. And the like will be found in every case on inquiring into it;\u2014thus the great Moses first was made a man, and next was entrusted with the government of the people. Therefore here too we must suppose the like; for thou seest, that the Word is not created into existence, but, \u2018In the beginning was the Word,\u2019 and He is afterwards sent \u2018for the works\u2019 and the Economy towards them. For before the works were made, the Son was ever, nor was there yet need that He should be created; but when the works were created and need arose afterwards of the Economy for their restoration, then it was that the Word took upon Himself this condescension and assimilation to the works; which He has shewn us by the word \u2018He created.\u2019 And through the Prophet Isaiah willing to signify the like, He says again: \u2018And now thus saith the Lord, who formed me from the womb to be His servant, to gather together Jacob unto Him and Israel, I shall be brought together and be glorified before the Lord 2542 .\u2019\n52. See here too, He is formed, not into existence, but in order to gather together the tribes, which were in existence before He was formed. For as in the former passage stands \u2018He created,\u2019 so in this \u2018He formed;\u2019 and as there \u2018for the works,\u2019 so here \u2018to gather together;\u2019 so that in every point of view it appears that \u2018He created\u2019 and \u2018He formed\u2019 are said after \u2018the Word was.\u2019 For as before His forming the tribes existed, for whose sake He was formed, so does it appear that the works exist, for which He was created. And when \u2018in the beginning was the Word,\u2019 not yet were the works, as I have said before; but when the works were made and the need required, then \u2018He created\u2019 was said; and as if some son, when the servants were lost, and in the hands of the enemy by their own carelessness, and need was urgent, were sent by his father to succour and recover them, and on setting out were to put over him the like dress 2543 with them, and should fashion himself as they, lest the capturers, recognising him 2544 as the master, should take to flight and prevent his descending to those who were hidden under the earth by them; and then were any one to inquire of him, why he did so, were to make answer, \u2018My Father thus formed and prepared me for his works,\u2019 while in thus speaking, he neither implies that he is a servant nor one of the works, nor speaks of the beginning of His origination, but of the subsequent charge given him over the works,\u2014in the same way the Lord also, having put over Him our flesh, and \u2018being found in fashion as a man,\u2019 if He were questioned by those who saw Him thus and marvelled, would say, \u2018The Lord created Me the beginning of His ways for His works,\u2019 and \u2018He formed Me to gather together Israel.\u2019 This again the Spirit 2545 foretells in the Psalms, saying, \u2018Thou didst set Him over the works of Thine hands 2546 ;\u2019 which elsewhere the Lord signified of Himself, \u2018I am set as King by Him upon His p. 377 holy hill of Sion 2547 .\u2019 And as, when He shone 2548 in the body upon Sion, He had not His beginning of existence or of reign, but being God\u2019s Word and everlasting King, He vouchsafed that His kingdom should shine in a human way in Sion, that redeeming them and us from the sin which reigned in them, He might bring them under His Father\u2019s Kingdom, so, on being set \u2018for the works,\u2019 He is not set for things which did not yet exist, but for such as already were and needed restoration.\n53. \u2018He created\u2019 then and \u2018He formed\u2019 and \u2018He set,\u2019 having the same meaning, do not denote the beginning of His being, or of His essence as created, but His beneficent renovation which came to pass for us. Accordingly, though He thus speaks, yet He taught also that He Himself existed before this, when He said, \u2018Before Abraham came to be, I am 2549 ;\u2019 and \u2018when He prepared the heavens, I was present with Him;\u2019 and \u2018I was with Him disposing things 2550 .\u2019 And as He Himself was before Abraham came to be, and Israel had come into being after Abraham, and plainly He exists first and is formed afterwards, and His forming signifies not His beginning of being but His taking manhood, wherein also He collects together the tribes of Israel; so, as \u2018being always with the Father,\u2019 He Himself is Framer of the creation, and His works are evidently later than Himself, and \u2018He created\u2019 signifies, not His beginning of being, but the Economy which took place for the works, which He effected in the flesh. For it became Him, being other than the works, nay rather their Framer, to take upon Himself their renovation 2551 , that, whereas He is created for us, all things may be now created in Him. For when He said \u2018He created,\u2019 He forthwith added the reason, naming \u2018the works,\u2019 that His creation for the works might signify His becoming man for their renovation. And this is usual with divine Scripture 2552 ; for when it signifies the fleshly origination of the Son, it adds also the cause 2553 for which He became man; but when he speaks or His servants declare anything of His Godhead, all is said in simple diction, and with an absolute sense, and without reason being added. For He is the Father\u2019s Radiance; and as the Father is, but not for any reason, neither must we seek the reason of that Radiance. Thus it is written, \u2018In the beginning was the Word, and the Word was with God, and the Word was God 2554 ;\u2019 and the wherefore it assigns not 2555 ; but when \u2018the Word was made flesh 2556 ,\u2019 then it adds the reason why, saying, \u2018And dwelt among us.\u2019 And again the Apostle saying, \u2018Who being in the form of God,\u2019 has not introduced the reason, till \u2018He took on Him the form of a servant;\u2019 for then he continues, \u2018He humbled Himself unto death, even the death of the cross 2557 ;\u2019 for it was for this that He both became flesh and took the form of a servant.\n54. And the Lord Himself has spoken many things in proverbs; but when giving us notices about Himself, He has spoken absolutely 2558 ; \u2018I in the Father and the Father in Me,\u2019 and \u2018I and the Father are one,\u2019 and, \u2018He that hath seen Me, hath seen the Father,\u2019 and \u2018I am the Light of the world,\u2019 and, \u2018I am the Truth 2559 ;\u2019 not setting down in every case the reason, nor the wherefore, lest He should seem second to those things for which He was made. For that reason would needs take precedence of Him, without which not even He Himself had come into being. Paul, for instance, \u2018separated an Apostle for the Gospel, which the Lord had promised afore by the Prophets 2560 ,\u2019 was thereby made subordinate to the Gospel, of which he was made minister, and John, being chosen to prepare the Lord\u2019s way, was made subordinate to the Lord; but the Lord, not being made subordinate to any reason why He should be Word, save only that He is the Father\u2019s Offspring and Only-begotten Wisdom, when He becomes man, then assigns the reason why He is about to take flesh. For the need of man preceded His becoming man, apart from which He had not put on flesh 2561 . And what the need was for which He became man, He Himself thus signifies, \u2018I came down from heaven, not to do Mine own will, but the will of Him that sent Me. And this is the will of Him which hath sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day. And this is the will of My Father, that every one which seeth the Son and believeth on Him may have everlasting life, and I will raise him up at the last day 2562 .\u2019 And again; \u2018I am come a light into the world, that whosoever believeth on Me, should not abide in darkness 2563 .\u2019 And again he says; \u2018To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth 2564 .\u2019 And John has written: \u2018For this was manifested the Son of God, that He might destroy the works of the devil 2565 .\u2019\np. 378 55. To give a witness then, and for our sakes to undergo death, to raise man up and destroy the works of the devil 2566 , the Saviour came, and this is the reason of His incarnate presence. For otherwise a resurrection had not been, unless there had been death; and how had death been, unless He had had a mortal body? This the Apostle, learning from Him, thus sets forth, \u2018Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might bring to nought him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage 2567 .\u2019 And, \u2018Since by man came death, by man came also the resurrection of the dead 2568 .\u2019 And again, \u2018For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the ordinance of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit 2569 .\u2019 And John says, \u2018For God sent not His Son into the world to condemn the world, but that the world through Him might be saved 2570 .\u2019 And again, the Saviour has spoken in His own person, \u2018For judgment am I come into this world, that they who see not might see, and that they which see might become blind 2571 .\u2019 Not for Himself then, but for our salvation, and to abolish death, and to condemn sin, and to give sight to the blind, and to raise up all from the dead, has He come; but if not for Himself, but for us, by consequence not for Himself but for us is He created. But if not for Himself is He created, but for us, then He is not Himself a creature, but, as having put on our flesh, He uses such language. And that this is the sense of the Scriptures, we may learn from the Apostle, who says in Ephesians, \u2018Having broken down the middle wall of partition between us, having abolished in His flesh the enmity, even the law of commandments contained in ordinances, to create in Himself of twain one new man, so making peace 2572 .\u2019 But if in Him the twain are created, and these are in His body, reasonably then, bearing the twain in Himself, He is as if Himself created; for those who were created in Himself He made one, and He was in them, as they. And thus, the two being created in Him, He may say suitably, \u2018The Lord created me.\u2019 For as by receiving our infirmities, He is said to be infirm Himself, though not Himself infirm, for He is the Power of God, and He became sin for us and a curse, though not having sinned Himself, but because He Himself bare our sins and our curse, so 2573 , by creating us in Him, let Him say, \u2018He created me for the works,\u2019 though not Himself a creature.\n56. For if, as they hold, the Essence of the Word being of created nature, therefore He says, \u2018The Lord created me,\u2019 being a creature, He was not created for us; but if He was not created for us, we are not created in Him; and, if not created in Him, we have Him not in ourselves but externally; as, for instance, as receiving instruction from Him as from a teacher 2574 . And it being so with us, sin has not lost its reign over the flesh, being inherent and not cast out of it. But the Apostle opposes such a doctrine a little before, when he says, \u2018For we are His workmanship, created in Christ Jesus 2575 ;\u2019 and if in Christ we are created, then it is not He who is created, but we in Him; and thus the words \u2018He created\u2019 are for our sake. For because of our need, the Word, though being Creator, endured words which are used of creatures; which are not proper to Him, as being the Word, but are ours who are created in Him. And as, since the Father is always, so is His Word, and always being, always says \u2018I was daily His delight, rejoicing always before Him 2576 ,\u2019 and \u2018I am in the Father and the Father in Me 2577 ;\u2019 so, when for our need He became man, consistently does He use language, as ourselves, \u2018The Lord hath created Me,\u2019 that, by His dwelling in the flesh, sin might perfectly be expelled from the flesh, and we might have a free mind 2578 . For what ought He, when made p. 379 man, to say? \u2018In the beginning I was man?\u2019 this were neither suitable to Him nor true; and as it beseemed not to say this, so it is natural and proper in the case of man to say, \u2018He created\u2019 and \u2018He made\u2019 Him. On this account then the reason of \u2018He created\u2019 is added, namely, the need of the works; and where the reason is added, surely the reason rightly explains the lection. Thus here, when He says \u2018He created,\u2019 He sets down the cause, \u2018the works;\u2019 on the other hand, when He signifies absolutely the generation from the Father, straightway He adds, \u2018Before all the hills He begets me 2579 ;\u2019 but He does not add the \u2018wherefore,\u2019 as in the case of \u2018He created,\u2019 saying, \u2018for the works,\u2019 but absolutely, \u2018He begets me,\u2019 as in the text, \u2018In the beginning was the Word 2580 .\u2019 For, though no works had been created, still \u2018the Word\u2019 of God \u2018was,\u2019 and \u2018the Word was God.\u2019 And His becoming man would not have taken place, had not the need of men become a cause. The Son then is not a creature.\nHe says in effect, \u2018Before the generation of the works, they were not; but Christ on the contrary\u2019 (not, \u2018was before His generation,\u2019 as Bull\u2019s hypothesis, supr. Exc. B. would require, but) \u2018is from everlasting,\u2019 vid. \u00a757, note.\n376:2542 376:2543 376:2544\nVid. the well-known passage in S. Ignatius, ad Eph. 19 [and Lightfoot\u2019s note].\n376:2545 376:2546 377:2547\nPs. ii. 6. LXX.\n377:2548\n\u1f10\u03c0\u03ad\u03bb\u03b1\u03bc\u03c8\u03b5, vid. of the Holy Spirit, Serap. i. 20, c.\n377:2549 377:2550\nProv. 8:27, 30, LXX.\n377:2551 377:2552\n\u1f14\u03b8\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76 \u03c4\u1fc7 \u03b8\u03b5\u03af& 139\u00b7 \u03b3\u03c1\u03b1\u03c6\u1fc7: and so Orat. iii. 18, b. And \u03c4\u1fc6\u03c2 \u03b3\u03c1\u03b1\u03c6\u1fc6\u03c2 \u1f14\u03b8\u03bf\u03c2 \u1f10\u03c7\u03bf\u03cd\u03c3\u03b7\u03c2, ibid. 30, d.\n377:2553 377:2554 377:2555 377:2556 377:2557 377:2558 377:2559\nJohn 14:6, 9, 10; x. 30; viii. 12\n377:2560 377:2561\nIt is the general teaching of the Fathers that our Lord would not have been incarnate had not man sinned. [But see Prolegg. ch. iv. \u00a73, c.] Cf. de Incarn. 4. vid. Thomassin. at great length de Incarn. ii. 5\u201311. also Petav. de Incarn. ii. 17, 7\u201312. Vasquez. in 3 Thom. Disp. x. 4 and 5.\n377:2562 377:2563 377:2564 377:2565 378:2566\nTwo ends of our Lord\u2019s Incarnation are here mentioned; that He might die for us, and that He might renew us, answering nearly to those specified in Rom. iv. 25. \u2018who was delivered for our offences and raised again for our justification.\u2019 The general object of His coming, including both of these, is treated of in Incarn. esp. \u00a7\u00a74\u201320. and in the two books against Apollinaris. Vid. supr. \u00a78. \u00a79. Also infr. Orat. iv. 6. And Theodoret, Eran. iii. p. 196, 7. Vigil. Thaps. contr. Eutych. i. p. 496. (B. P. ed. 1624.) and S. Leo speaks of the whole course of redemption, i.e. incarnation, atonement, regeneration, justification, &c., as one sacrament, not drawing the line distinctly between the several agents, elements, or stages in it, but considering it to lie in the intercommunion of Christ\u2019s and our persons. Serm. 63. 14. He speaks of His fortifying us against our passions and infirmities, both sacramento susceptionis and exemplo. Serm. 65, 2. and of a duplex remedium cujus aliud in sacramento, aliud in exemplo. Serm. 67, 5. also 69, 5. The tone of his teaching is throughout characteristic of the Fathers, and very like that of S. Athanasius.\n378:2567 378:2568 378:2569 378:2570 378:2571 378:2572 378:2573\nThe word \u03b1\u1f50\u03c4\u1f78\u03c2, \u2018Himself,\u2019 is all along used, where a later writer would have said \u2018His Person;\u2019 vid. supr. \u00a745, n. 2; still there is more to be explained in this passage, which, taken in the letter, would speak a language very different from Athan.\u2019s, as if the infirmities or the created nature of the Word were not more real than His imputed sinfulness. (vid. on the other hand infr. iii. 31\u201335). But nothing is more common in theology than comparisons which are only parallel to a certain point as regards the matter in hand, especially since many doctrines do not admit of exact illustrations. Our Lord\u2019s real manhood and imputed sinfulness were alike adjuncts to His Divine Person, which was of an Eternal and Infinite Nature; and therefore His Manhood may be compared to an Attribute, or to an accident, without meaning that it really was either.\n378:2574 378:2575 378:2576 378:2577 378:2578\n\u1f10\u03bb\u03b5\u03cd\u03b8\u03b5\u03c1\u03bf\u03bd \u03c4\u1f78 \u03c6\u03c1\u03cc\u03bd\u03b7\u03bc\u03b1. vid. also beginning of the paragraph, where sanctification is contrasted to teaching. vid. also note on 79, infr. Contr. Apoll. i. 20. fin. ibid. ii. 6. also Orat. iii. 33, where vid. note, and 34. vid. for \u1f00\u03c1\u03c7\u03ae, Orat. i. 48, note 7. Also vid. infr. Orat. iii. 56, a. iv. 33, a. Naz. Epp. ad Cled. 1. and 2. (101, 102. Ed. Ben.) Nyssen. ad Theoph. in Apoll. p. 696. Leo, Serm. 26, 2. Serm. 72, 2. vid. Serm. 22, 2. ut corpus regenerati fiat caro Crucifixi. Serm. 63, 6. H\u00e6c est nativitas nova dum homo nascitur in Deo; in quo homine Deus natus est, carne antiqui seminis suscepta, sine semine antiquo, ut illam novo semine, id est, spiritualiter, reformaret, exclusis antiquitatis sordibus expiatam. Tertull. de Carn. Christ. 17. vid. supr. i. 51, note 5. and note on 64 infr. 65 and 70. and on iii. 34.\n379:2579 379:2580","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. IV: Against the Arians. (Orationes contra Arianos IV.): Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof.","type":"page"}