§§6, 7. When the Word and Son hungered, wept, and was wearied, He acted as our Mediator, taking on Him what was ours, that He might impart to us what was His.

6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand1481    Matt. xxviii. 18; John x. 18; Phil. ii. 9; Eph. i. 20.,’ and the like, we must say that our Lord, being Word and Son of God, bore a body, and became Son of Man, that, having become Mediator between God, and men, He might minister the things of God to us, and ours to God. When then He is said to hunger and weep and weary, and to cry Eloi, Eloi, which are our human affections, He receives them from us and offers to the Father1482    De Decr. 14; Or. ii. 8, 9., interceding for us, that in Him they may be annulled1483    Or. iii. 33, n. 6, and 34.. And when it is said, ‘All power is given unto Me,’ and ‘I received,’ and ‘Wherefore God highly exalted Him,’ these are gifts given from God to us through Him. For the Word was never in want1484    Or. i. 43., nor has come into being1485    Or. i. 43; ii. 65, 67.; nor again were men sufficient to minister these things for themselves, but through the Word they are given to us; therefore, as if given to Him, they are imparted to us. For this was the reason of His becoming man, that, as being given to Him, they might pass on to us1486    Or. i. 42, 45.. For of such gifts mere man had not become worthy; and again the mere Word had not needed them1487    Or. i. 48; iii. 38.; the Word then was united to us, and then imparted to us power, and highly exalted us1488    Or. i. 41, 42.. For the Word being in man, highly exalted man himself; and, when the Word was in man, man himself received. Since then, the Word being in flesh, man himself was exalted, and received power, therefore these things are referred to the Word, since they were given on His account; for on account of the Word in man were these gifts given. And as ‘the Word became flesh1489    John i. 14.,’ so also man himself received the gifts which came through the Word. For all that man himself has received, the Word is said to have received1490    iii. 38.; that it might be shewn, that man himself, being unworthy to receive, as far as his own nature is concerned, yet has received because of the Word become flesh. Wherefore if anything be said to be given to the Lord, or the like, we must consider that it is given, not to Him as needing it, but to man himself through the Word. For every one interceding for another, receives the gift in his own person, not as needing, but on his account for whom he intercedes.

7. For as He takes our infirmities, not being infirm1491    Or. ii. 60; iii. 37., and hungers not hungering, but sends up what is ours that it may be abolished, so the gifts which come from God instead of our infirmities, doth He too Himself receive, that man, being united to Him, may be able to partake them. Hence it is that the Lord says, ‘All things whatsoever Thou hast given Me, I have given them,’ and again, ‘I pray for them1492    John xvii. 7–9..’ For He prayed for us, taking on Him what is ours, and He was giving what He received. Since then, the Word being united to man himself, the Father, regarding Him, vouchsafed to man to be exalted, to have all power and the like; therefore are referred to the Word Himself, and are as if given to Him, all things which through Him we receive. For as He for our sake became man, so we for His sake are exalted. It is no absurdity then, if, as for our sake He humbled Himself, so also for our sake He is said to be highly exalted. So ‘He gave to Him,’ that is, ‘to us for His sake;’ ‘and He highly exalted Him1493    Phil. ii. 9.,’ that is, ‘us in Him.’ And the Word Himself, when we are exalted, and receive, and are succoured, as if He Himself were exalted and received and were succoured, gives thanks to the Father, referring what is ours to Himself, and saying, ‘All things, whatsoever Thou hast given Me, I have given unto them1494    John xvii. 7, 8..’

6 Πρὸς δὲ τὴν ἀσθενῆ καὶ ἀνθρωπίνην ἔννοιαν τῶν Ἀρεια νῶν, διὰ τὸ ὑπονοεῖν τὸν κύριον ἐνδεᾶ, ὅταν λέγῃ· «ἐδόθη μοι» καὶ «ἔλαβον», καὶ ἐὰν λέγῃ ὁ Παῦλος· «διὰ τοῦτο ὑπερύψωσεν αὐτόν» καὶ «ἐκάθισεν ἐν δεξιᾷ» καὶ τὰ τοιαῦτα, λεκτέον, ὅτι ὁ κύριος ἡμῶν, λόγος ὢν υἱὸς τοῦ θεοῦ, ἐφόρησε σῶμα καὶ γέγονε καὶ υἱὸς ἀνθρώπου, ἵνα «μεσίτης γενόμενος θεοῦ καὶ ἀνθρώπων» τὰ μὲν θεοῦ ἡμῖν, τὰ δὲ ἡμῶν τῷ θεῷ διακονῇ. Ὅταν οὖν λέ γηται πεινᾷν καὶ δακρύειν καὶ κοπιᾷν καὶ «ἐλωῒ, ἐλωῒ», ἀνθρώ πινα ὄντα καὶ ἡμέτερα πάθη, δέχεται παρ' ἡμῶν καὶ τῷ πατρὶ ἀναφέρει, πρεσβεύων ὑπὲρ ἡμῶν, ἵνα ἐν αὐτῷ ἐξαφανισθῇ· ὅταν δέ, ὅτι «ἐδόθη μοι ἐξουσία» καὶ «ἔλαβον» καὶ «διὰ τοῦτο ὑπερ ύψωσεν αὐτὸν ὁ θεός», τὰ παρὰ τοῦ θεοῦ εἰς ἡμᾶς ἐστι χαρίσ ματα δι' αὐτοῦ διδόμενα. Οὐ γὰρ ὁ λόγος ἐνδεὴς ἦν ἢ γέγονε πώ ποτε· οὐδὲ πάλιν οἱ ἄνθρωποι ἱκανοὶ ἦσαν ἑαυτοῖς διακονῆσαι ταῦτα· διὰ δὲ τοῦ λόγου δίδοται ἡμῖν· διὰ τοῦτο ὡς αὐτῷ διδόμενα ἡμῖν με ταδίδοται· διὰ τοῦτο γὰρ καὶ ἐνηνθρώπησεν, ἵνα ὡς αὐτῷ διδόμενα εἰς ἡμᾶς διαβῇ. Ἄνθρωπος γὰρ ψιλὸς οὐκ ἂν ἠξιώθη τούτων· λόγος δὲ πάλιν μόνος, οὐκ ἂν ἐδεήθη τούτων. Συνήφθη οὖν ἡμῖν ὁ λόγος, καὶ τότε ἐξουσίαν ἡμῖν μετέδωκε καὶ ὑπερύψωσεν. Ἐν ἀνθρώπῳ γὰρ ὢν ὁ λόγος ὑπερύψωσε τὸν ἄνθρωπον· καὶ ἐν ἀν θρώπῳ ὄντος τοῦ λόγου ἔλαβεν ὁ ἄνθρωπος. Ἐπεὶ οὖν τοῦ λό γου ὄντος ἐν σαρκὶ ὑψώθη ὁ ἄνθρωπος καὶ ἔλαβεν ἐξουσίαν, διὰ τοῦτο εἰς τὸν λόγον ἀναφέρεται ταῦτα, ἐπειδὴ δι' αὐτὸν ἐδόθη· διὰ γὰρ τὸν ἐν ἀνθρώπῳ λόγον ἐδόθη ταῦτα τὰ χαρίσματα. Καὶ ὥσ περ «ὁ λόγος σὰρξ ἐγένετο», οὕτως καὶ ὁ ἄνθρωπος τὰ διὰ τοῦ λόγου εἴληφεν. Πάντα γὰρ ὅσα ὁ ἄνθρωπος εἴληφεν, ὁ λόγος λέ γεται εἰληφέναι, ἵνα δειχθῇ, ὅτι οὐκ ἄξιος ὢν ὁ ἄνθρωπος λα βεῖν, ὅσον ἧκεν εἰς τὴν αὐτοῦ φύσιν, ὅμως διὰ τὸν γενόμενον σάρκα λόγον εἴληφεν. Ὅθεν ἐάν τι λέγηται δίδοσθαι τῷ κυρίῳ ἤ τι τοι οῦτον, νοεῖν δεῖ μὴ αὐτῷ ὡς χρῄζοντι δίδοσθαι, ἀλλὰ τῷ ἀνθρώπῳ διὰ τοῦ λόγου. Καὶ γὰρ πᾶς πρεσβεύων ὑπὲρ ἄλλου, αὐτὸς τὴν χάριν λαμβάνει οὐ χρῄζων, ἀλλὰ διὰ τὸν ὑπὲρ οὗ πρεσβεύει. 7 Ὥσπερ γὰρ τὰς ἀσθενείας ἡμῶν λαμβάνει οὐκ ἀσθενῶν καὶ πεινᾷ οὐ πεινῶν, ἀλλὰ τὰ ἡμῶν ἀναπέμπει εἰς τὸ ἐξαλειφ θῆναι, οὕτως τὰς ἀντὶ τῶν ἀσθενειῶν παρὰ θεοῦ δωρεὰς πάλιν αὐτὸς δέχεται, ἵνα συναφθεὶς ἄνθρωπος μεταλαβεῖν δυνηθῇ. Λέγει γοῦν ὁ κύριος· «πάντα ὅσα δέδωκάς μοι, δέδωκα αὐτοῖς», καὶ πάλιν· «ὑπὲρ αὐτῶν ἐρωτῶ». Ἠρώτα γὰρ ὑπὲρ ἡμῶν τὰ ἡμῶν ἀναδεχόμενος καὶ ἐδίδου, ἃ ἐλάμβανεν. Ἐπειδὴ οὖν συναφθέντος τοῦ λόγου τῷ ἀνθρώπῳ εἰς τὸν λόγον ἀποβλέπων ἐχαρίζετο ὁ πα τὴρ τῷ ἀνθρώπῳ τὸ ὑψωθῆναι, τὸ ἔχειν πᾶσαν ἐξουσίαν, καὶ ὅσα τοιαῦτα· διὰ τοῦτο αὐτῷ τῷ λόγῳ πάντα ἀναφέρεται, καὶ ὡς αὐτῷ διδόμενά ἐστιν, ἃ δι' αὐτοῦ ἡμεῖς λαμβάνομεν. Ὡς γὰρ δι' ἡμᾶς ἐνηνθρώπησεν αὐτός, οὕτως ἡμεῖς δι' αὐτὸν ὑψούμεθα. Οὐδὲν οὖν ἄτοπον, εἰ ὥσπερ δι' ἡμᾶς ἐταπείνωσεν ἑαυτόν, οὕτως καὶ δι' ἡμᾶς λέγεται ὑπερυψῶσθαι. «Ἐχαρίσατο» οὖν αὐτῷ ἀντὶ τοῦ «ἡ μῖν δι' αὐτόν» καὶ «ὑπερύψωσεν» ἀντὶ τοῦ «ἡμᾶς ἐν αὐτῷ». Καὶ αὐτὸς δὲ ὁ λόγος, ἡμῶν ὑψουμένων καὶ λαμβανόντων καὶ βοη θουμένων, ὡς αὐτὸς ὑψούμενος καὶ λαμβάνων καὶ βοηθούμενος εὐχαριστεῖ τῷ πατρὶ τὰ ἡμέτερα εἰς ἑαυτὸν ἀναφέρων καὶ λέγων· «πάντα ὅσα δέδωκάς μοι, δέδωκα αὐτοῖς».