The Son receives as man what he gives as God
Marcellus continues his argument that whatever Scripture says the Son received belongs to his assumed humanity, while the same works are done by the Father through the Son and by the Spirit.
And this is why human beings received the grace to be called gods and sons of God. First, then, the Lord raised his own body from the dead and exalted it in himself. After this he will also raise the members of his body, so that as God he may grant them all things—everything that he himself received as a human being. So he grants life to himself, he sanctifies himself, and he exalts himself. When Scripture says that the Father sanctified him, raised him, granted him the name above every name, and gave him life, it is clear that the Father does all things through him. Through him, then, he raises him; through him he sanctifies him; through him he exalts him; and through him he gives him life. And when he entrusts his spirit into the Father's hands, as a human being he entrusts himself to God, so that he may entrust all human beings to God. For he himself is the hand and the hands of the Father. And when he says, "Before all the hills he begets me" (Proverbs 8:25), he speaks from the person of the Church, which was created first and afterward is begotten from God. This is why in Proverbs the words "The Lord created me" (Proverbs 8:22) come first, and "he begot me" comes later. And when Scripture says about the Father, "Did not one God create us?" (Malachi 2:10), it says the same about the Son—that all things were created through him. And the same is said about the Holy Spirit: "You take away their spirit, and they perish and return to their dust. You send forth your Spirit, and they are created, and you renew the face of the earth" (Psalm 104:29-30). And when the Son says to Peter about the Father, "Blessed are you, for flesh and blood has not revealed this to you, but my Father who is in heaven" (Matthew 16:17), he says the same things about himself: "No one knows the Father except the Son, and anyone to whom the Son chooses to reveal him" (Matthew 11:27). Likewise Paul says about the Holy Spirit: "God has revealed to us through his Spirit. For the Spirit searches all things, even the depths of God. For who among human beings knows the things of a human being except the spirit of the human being within him? So also no one has known the things of God except the Spirit of God" (1 Corinthians 2:10-11). Just as the spirit of a human being is not separated from his humanity and his substance, so the Spirit of God is not alien to his divinity and his substance. And when the Lord says in Isaiah, "I begot sons and raised them, but they rejected me" (Isaiah 1:2), he says in the Gospel: "What is born of the flesh is flesh, and what is born of the Spirit is spirit" (John 3:6). And again: "The Spirit blows where it wills, and you hear its voice, but you do not know where it comes from or where it goes. So it is with everyone born of the Spirit" (John 3:8). And at the beginning of the Gospel John says: "But to all who received him, he gave power to become children of God, to those who believe in his name—who were born not of blood, nor of the will of a man, nor of the will of the flesh, but of God" (John 1:12-13).
Greek
Καὶ διὰ τοῦτο χάριν ἔλαβον οἱ ἄνθρωποι τὸ καλεῖσθαι θεοὶ καὶ υἱοὶ Θεοῦ. Πρῶτον οὖν τὸ ἴδιον σῶμα ἤγειρεν ὁ Κύριος ἐκ νεκρῶν, καὶ ὕψωσεν ἐν ἑαυτῷ· μετὰ ταῦτα ἐγερεῖ καὶ τὰ μέλη τοῦ σώματος αὐτοῦ, ἵνα χαρίσηται αὐτοῖς τὰ πάντα, ὡς Θεὸς, ὅσα αὐτὸς ὡς ἄνθρωπος ἔλαβεν. Αὐτὸς οὖν ἑαυτῷ χαρίζεται ζωὴν, καὶ αὐτὸς ἑαυτὸν ἁγιάζει, καὶ αὐτὸς ἑαυτὸν ὑψοῖ. Ὅτε οὖν λέγει, ὅτι ὁ Πατὴρ ἡγίασεν αὐτὸν, καὶ ἤγειρεν αὐτὸν, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ ἔδωκεν αὐτῷ ζωήν· δῆλον, ὅτι δι' αὐτοῦ τὰ πάντα ποιεῖ ὁ Πατήρ. Δι' αὐτοῦ οὖν αὐτὸν ἐγείρει, καὶ δι' αὐτοῦ αὐτὸν ἁγιάζει, καὶ δι' αὐτοῦ αὐτὸν ὑψοῖ, καὶ δι' αὐτοῦ αὐτῷ ζωὴν δίδωσι. Καὶ ὅτε παρατίθεται τὸ πνεῦμα αὐτοῦ εἰς χεῖρας τοῦ Πατρὸς, ὡς ἄνθρωπος ἑαυτὸν παρατίθεται τῷ Θεῷ, ἵνα πάντας ἀνθρώπους παραθῆται τῷ Θεῷ. Αὐτὸς γάρ ἐστιν ἡ χεὶρ, καὶ αἱ χεῖρες τοῦ Πατρός. Καὶ ὅτε λέγει· Πρὸ δὲ πάντων τῶν βουνῶν γεννᾷ με, ἐκ προσώπου τῆς Ἐκκλησίας λέγει, ἥτις, πρότερον κτισθεῖσα, μετὰ ταῦτα γεννᾶται ἐκ Θεοῦ. Διὰ τοῦτο πρῶτον κεῖται ἐν τῇ Παροι 1005 μίᾳ τὸ, Ἔκτισέ με ὁ Κύριος, καὶ ὕστερος τὸ, ἐγέννησε. Καὶ ὅτε λέγει ἡ Γραφὴ περὶ Πατρός· Οὐχὶ Θεὸς εἷς ἔκτισεν ἡμᾶς; ὁμοίως καὶ περὶ Υἱοῦ λέγει, ὅτι δι' αὐτοῦ ἐκτίσθη τὰ πάντα· τὰ δὲ αὐτὰ καὶ περὶ τοῦ ἁγίου Πνεύματος λέγεται· Ἀντανελεῖς, φησὶ, τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. Καὶ ὅτε λέγει ὁ Υἱὸς περὶ Πατρὸς τῷ Πέτρῳ· Μακάριος εἶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς· τὰ αὐτὰ περὶ ἑαυτοῦ λέγει· Οὐδεὶς ἐπιγινώσκει τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι. Ὁμοίως δὲ καὶ περὶ τοῦ ἁγίου Πνεύματος ὁ Παῦλος λέγει· Ἡμῖν δὲ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοῦ. Τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ· τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ, Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ὥσπερ οὖν τὸ πνεῦμα τοῦ ἀνθρώπου τῆς ἀνθρωπότητος αὐτοῦ καὶ τῆς οὐσίας οὐ κεχώρισται, οὕτω καὶ τὸ Πνεῦμα τοῦ Θεοῦ τῆς θεότητος αὐτοῦ καὶ τῆς οὐσίας οὐκ ἔστιν ἀλλότριον. Καὶ ὅταν λέγῃ ὁ Κύριος ἐν Ἡσαΐᾳ· Υἱοὺς ἐγέννησα καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν, ἐν τῷ Εὐαγγελίῳ λέγει· Τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστι, καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος πνεῦμά ἐστι. Καὶ πάλιν· Τὸ Πνεῦμα ὅπου θέλει, πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις· ἀλλ' οὐκ οἶδας, πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. Οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ Πνεύματος. Ἐν δὲ τῇ ἀρχῇ τοῦ Εὐαγγελίου Ἰωάννης λέγει· Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ· οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος ἀνδρὸς, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν.