Now some of these are in the Divine power alone,
and not all of these does the soul of Christ know in the Word. For
this would be to comprehend all that God could do, which would be to
comprehend the Divine power, and, consequently, the Divine Essence.
For every power is known from the knowledge of all it can do. Some,
however, are not only in the power of God, but also in the power of
the creature; and all of these the soul of Christ knows in the Word;
for it comprehends in the Word the essence of every creature, and,
consequently, its power and virtue, and all things that are in the
power of the creature.

Reply Obj. 1: Arius and Eunomius understood this saying, not of the
knowledge of the soul, which they did not hold to be in Christ, as
was said above (Q. 9, A. 1), but of the Divine knowledge of the Son,
Whom they held to be less than the Father as regards knowledge. But
this will not stand, since all things were made by the Word of God,
as is said John 1:3, and, amongst other things, all times were made
by Him. Now He is not ignorant of anything that was made by Him.

He is said, therefore, not to know the day and the hour of the
Judgment, for that He does not make it known, since, on being asked
by the apostles (Acts 1:7), He was unwilling to reveal it; and, on
the contrary, we read (Gen. 22:12): "Now I know that thou fearest
God," i.e. "Now I have made thee know." But the Father is said to
know, because He imparted this knowledge to the Son. Hence, by saying
"but the Father," we are given to understand that the Son knows, not
merely in the Divine Nature, but also in the human, because, as
Chrysostom argues (Hom. lxxviii in Matth.), if it is given to Christ
as man to know how to judge--which is greater--much more is it given
to Him to know the less, viz. the time of Judgment. Origen, however
(in Matth. Tract. xxx), expounds it of His body, which is the Church,
which is ignorant of this time. Lastly, some say this is to be
understood of the adoptive, and not of the natural Son of God.

Reply Obj. 2: God knows His Essence so much the more perfectly than
the soul of Christ, as He comprehends it. And hence He knows all
things, not merely whatever are in act at any time, which things He
is said to know by knowledge of vision, but also what ever He Himself
can do, which He is said to know by simple intelligence, as was shown
in the First Part (Q. 14, A. 9). Therefore the soul of Christ knows
all things that God know