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Hippolytus
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Introductory Notice to Hippolytus.
[1413] The text has ὤν = being, for which read ἦν = was.
[1414] μίξας. Thomassin, De Incarnatione Verbi, iii. 5, cites the most distinguished of the Greek and Latin Fathers, who taught that a mingling (commistio), without confusion indeed, but yet most thorough, of the two natures, is the bond and nexus of the personal unity.
[1415] [This analogy of weaving is powerfully employed by Gray (“Weave the warp, and weave the woof,” etc.). See his Pindaric ode, The Bard.]
[1416] Rev. v. 5; [also Gen. xlix. 8. See below, 7, 8].
[1422] The text has τούτου—προερχομένου, for which we read, with Combefisius, προερχόμενον.
[1428] The text gives simply, τὴν τοῦ ἁγίου, etc., = the paternal voice of the Holy Ghost, etc. As this would seem to represent the Holy Ghost as the Father of Christ, Combefisius proposes, as in our rendering, κατὰ τὴν διὰ τοῦ ἁγίου, etc. The wine, therefore, is taken as a figure of His deity, and the garment as a figure of His humanity; and the sense would be, that He has the latter imbued with the former in a way peculiar to Himself—even as the voice at the Jordan declared Him to be the Father’s Son, not His Son by adoption, but His own Son, anointed as man with divinity itself.
[1429] The nations are compared to a robe about Christ, as something foreign to Himself, and deriving all their gifts from Him.
[1431] [See Irenæus, vol. i. p. 559. Dan’s name is excepted in Rev. vii., and this was always assigned as the reason. The learned Calmet (sub voce Dan) makes a prudent reflection on this idea. The history given in Judg. xviii. is more to the purpose.]
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