[229] See especially Heb. ix. 28, which is an echo of the LXX. of Is. liii. 12.
[230] Athan. c. Ar. i. 43: 'He put on the flesh which was enslaved to sin.' Cf. also Augustine, de Musica VI. iv: 'Hominem sine peccato, non sine peccatoris conditione suscepit. Nam et nasci humanitus, et pati et mori voluit.' I owe this reference to Norris, Rudiments of Theology, p. 61 n.
[231] Heb. ii. 17; vii. 24, 26, 28: cf. ix. 13, 14, 24, 25, 26; x. 11, 12, 13, 14.
[232] Cf. Athan. c. Ar. ii. 69: 'He sends His own Son, and He becomes Son of Man, by taking created flesh; that, since all were under sentence of death, He, being other than them all, might Himself for all offer to death His own body.'
[233] The two aspects of the Atonement are frequently presented by S. Athanasius, de Incarn. Verbi. Thus (ch. 10) 'By the sacrifice of His own Body He both put an end to the law which was against us, and gave us a fresh beginning of life, in that He bestowed on us the hope of resurrection.' Cf. also chs. 8 and 9. Again (ch. 25), 'As He offered His Body unto death for all; so by it He again threw open the way to heaven.'
[234] Cf. Westcott, Historic Faith, p. 133.
[235] Cf. Magee, The Gospel and the Age, pp. 270 ff. Bishop Magee, however, seems to exaggerate the certainty and relentlessness of the temporal punishment of sin (cf. against this Dale, The Atonement, Lect. viii) and to overlook the force of the analogy from human experience of forgiveness.
[236] Cf. Ath. c. Ar. iii. 34. 'As the Lord in putting on the body, became Man, so we men are made gods by the Word, being taken into Him through His Flesh, and from henceforth inherit life eternal.'
[237] For this thought fully drawn out, see Holland, Creed and Character, pp. 212 ff.
[238] On the truth of the solidarity of all men in Christ, see Westcott, The Victory of the Cross, pp. 6-53.