137 The act of direction is one and, correspondingly, the verb "direct" is, in the Latin and the Greek, put in the singular number
138 2 Thess. ii. 15, 2 Thess. ii. 16.
140 Ps. xcv. 6. St. Ambrose follows the LXX.
141 2 Cor. v. 21; Gal. iii. 13.
142 S. John i. 29, John i. 36; John xv. 1; 1 Cor. x. 4.
143 S. Mark x. 45; S. John xiii. 4, John xiii. 5; Ps. lxxxvi. 16; Ps. cxvi. 14; S. Luke i. 38.
144 S. Matt. xxiv. 36. On this place Hurter observes: "We must certainly believe that Christ, as man, knew, through His human understanding, the day and the hour of judgment-though not by virtue of the natural power of that human understanding. Accordingly, unless we are without sufficient reason to charge the holy Doctor with erroneous views, these words must be explained as meaning that Christ behaved Himself as though He knew not the day of judgment, and as though He were a servant, though in reality He was not a servant but the Son of God. And truly Christ did `for my sake 0'-i.e. in order to set me an example-conceal many titles and powers which He really possessed: thus, for thirty years He did no miracle." Cf. Bk. V. §53. "He feigns ignorance, that He may make the ignorant wise."
145 See S. Matt. xxiv. 22 and 29; Ps. xcvi. 13; Ps. xcviii. 10.
146 Deut. xxi. 23; Gal. iii. 13.
147 This it is that has constituted the "offence of the Cross."-Gal. v. 11; 1 Cor. i. 22.
148 i.e. the sorrows met with duriug our passage through the world, by reason of human unkindness. Or perhaps the possessive adjective may be taken as equivalent to a subj. genitive, and we should render by "the wrong that thou hast done."
149 2 Cor. xii. 9; 2 Cor. xiii. 4; 1 Pet. ii. 24; 1 Pet. iv. 13.
152 S. John xx. 11, John xx. 12.
154 S. John viii. 29; John xiv. 12.
159 i.e. to the risen Christ. Eph. i. 20.
160 St. Ambrose's words are: "In hoc sum natus." It is possible that St. Ambrose understands "in hoc" as meaning "wde," "here;" sc. "at God's right hand."
163 This prerogative-viz. of sitting at the right hand of the Father-in itself is sufficient to exclude any dishonourable suspicion that the Son is a subject and servant. (Hurter.)
167 Ps. xiv. 1; Ps. liii. 1. These words mean, not so much that a man says "There is no God" because he is a fool, because he is want ing in intelligence, but rather that when a man has left off to be have himself wisely and to do good-i.e. does foolishly, that is to say, wickedly-it is because he has said in his heart, "There is no God."
168 The "fool" (i.e. wicked man) has only said in his heart, secretly, "No God"-he has not ventilated his atheism.
169 Ps. lxxxii. 6; S. John x. 34 ff.
171 S. John viii. 16; John xvi. 32.