8. But if our adversaries oppose this our interpretation, what argument will save them from being caught in their own trap?

For if they will not grant that the three expressions “of him” and “through him” and “to him” are spoken of the Lord, they cannot but be applied to God the Father. Then without question their rule will fall through, for we find not only “of whom,” but also “through whom” applied to the Father. And if this latter phrase indicates nothing derogatory, why in the world should it be confined, as though conveying the sense of inferiority, to the Son? If it always and everywhere implies ministry, let them tell us to what superior the God of glory  18  Ps. xxix. 3; Acts vii. 2. and Father of the Christ is subordinate.

They are thus overthrown by their own selves, while our position will be on both sides made sure. Suppose it proved that the passage refers to the Son, “of whom” will be found applicable to the Son. Suppose on the other hand it be insisted that the prophet’s words relate to God, then it will be granted that “through whom” is properly used of God, and both phrases have equal value, in that both are used with equal force of God. Under either alternative both terms, being employed of one and the same Person, will be shewn to be equivalent. But let us revert to our subject.

[8] Εἰ δὲ πρὸς ταύτην ἡμῶν τὴν ἐκδοχὴν ἐνίστανται, τίς αὐτοὺς ἐξαιρήσεται λόγος τοῦ μὴ οὐχὶ φανερῶς ἑαυτοῖς περιπίπτειν; Εἰ γὰρ μὴ ἐπὶ τοῦ Κυρίου δώσουσι τὰς τρεῖς εἰρῆσθαι φωνάς, τήν τε ἐξ αὐτοῦ καὶ δι' αὐτοῦ καὶ εἰς αὐτόν, ἀνάγκη πᾶσα προσοικειοῦν τῷ Θεῷ καὶ Πατρί. Ἐκ δὲ τούτου προδήλως αὐτοῖς διαπεσεῖται τὸ παρατήρημα. Εὑρίσκεται γὰρ οὐ μόνον τὸ ἐξ οὗ, ἀλλὰ καὶ τὸ δι' οὗ τῷ Πατρὶ προσαγόμενον. Ὅπερ εἰ μὲν οὐδὲν ταπεινὸν ἐμφαίνει, τί δήποτε ὡς ὑποδεέστερον ἀφορίζουσι τῷ Υἱῷ; Εἰ δὲ πάντως ἐστὶ διακονίας δηλωτικὸν, ἀποκρινάσθωσαν ἡμῖν: ὁ Θεὸς τῆς δόξης καὶ Πατὴρ τοῦ Χριστοῦ, τίνος ἐστὶν ἄρχοντος ὑπηρέτης; Ἐκεῖνοι μὲν οὖν οὕτως ὑφ' ἑαυτῶν περιτρέπονται, ἡμῖν δὲ ἑκατέρωθεν τὸ ἰσχυρὸν φυλαχθήσεται. Ἐάν τε γὰρ νικήσῃ περὶ τοῦ Υἱοῦ εἶναι τὸν λόγον, εὑρεθήσεται τὸ ἐξ οὗ τῷ Υἱῷ προσαρμόζον: ἐάν τέ τις φιλονεικῇ ἐπὶ τὸν Θεὸν ἀναφέρειν τοῦ προφήτου τὴν λέξιν, πάλιν τὴν δι' οὗ φωνὴν τῷ Θεῷ πρέπειν δώσει, καὶ τὴν ἴσην ἕξει ἀξίαν ἑκατέρα, τῷ κατὰ τὸν ἴσον λόγον ἐπὶ Θεοῦ παρειλῆφθαι. Καὶ οὕτω γε κἀκείνως ὁμότιμοι ἀλλήλαις ἀναφανήσονται, ἐφ' ἑνὸς προσώπου καὶ τοῦ αὐτοῦ τεταγμέναι. Ἀλλ' ἐπὶ τὸ προκείμενον ἐπανέλθωμεν.