Christ as the Divine Heir Who Enriches Creation

The divine attributes run through Christ splendidly. He receives these gifts not for himself but for us, for the Only-begotten, who is full and possesses the very nature of God, lacks nothing, yet enriches the entire creation with the blessings from above. Thus, in the economy of salvation, he has been appointed heir of all things as a man, so that he may recover as his own rightful inheritance those upon the earth who have been lawlessly plundered by the devil and the evil powers allied with him. God the Father said to him, 'Ask of me, and I will give you the nations as your inheritance.' Having brought this request to its completion, he speaks to his own Father concerning us: 'Those whom you gave me from the world were yours, and they were mine; you gave them to me.' Therefore, let us consider how he advances into his existing wealth according to nature, both with and without flesh. For if those in the world belonged to the Father, how would they be perceived by the co-reigning Word with him? For he also said, 'All that is mine is yours, and all that is yours is mine,' and 'I have been glorified in them.' How then can he be commanded to ask? Yet he indeed receives the nations as inheritance and takes possession of the ends of the earth. Having cast off humanity's slavery under God, wishing to save them, the Maker of all things and Father sent forth into this world the Only-begotten God, the Word, so that having become flesh and conversed with men as a man, he might proclaim release to captives, sight to the blind, and announce the acceptable year of the Lord. Even if it were said that he takes and is appointed heir because of his humanity, we would not ignore the economy.

He receives these gifts not for himself but for us, for the Only-begotten, who is full and possesses the very nature of God, lacks nothing, yet enriches the entire creation with the blessings from above.

For how could he have become poor at all, unless it was by becoming among us—that is, a man who remains with God? The divine Paul urges us to think this way, and he necessarily adds that it is through him that God also made the ages. How then could this also be true? If indeed, in the last times of the age, the holy virgin bore to us Emmanuel, how can he say that through him the ages were made? And this is most rightly said.

For the Word from God the Father, who was begotten before every age and time, is declared to have become fleshly from a woman at the end of these days. He will in no way diminish the ancient dignity that belongs to God by possessing this nature—neither the newer aspect of the economy nor the eldest aspect of his existence will lose its own glory. For it is written: 'Jesus Christ yesterday and today the same and into the ages.' And that he, having appeared in flesh, bore witness to himself as the eldest in divine nature, will be confirmed when he says to the Jews: 'Truly, truly I say to you, before Abraham was, I am.' And the divine John the Evangelist also declared: 'He who comes after me has become before me, because he was before me.' For he is rich in all things, and Christ holds the first place.

Who is the radiance of glory. Just as the Father is unchanging, always remaining as he is.