Disputationis contra Ebionitas, Iesu Christi Domini nostri deitatem negantes & philou anthrōpou eum esse fingentes sōmatopoiēsis

all things, Eph. 1:10. He saves his people from their sins, Matt. 1:21. He is crowned with glory and honor, Heb. 2:9.

It is therefore clearer than the midday sun that our Lord Jesus is theanthrōpos God-man: that is, the eternal Son of the eternal Father, that ensarkon incarnate Word, who assumed in his person, as a unity, human nature from the seed of David.

2. I wish, however, that the Ebionites would also consider this: that they cannot be unaware that a problem can be posed to them, no less than it was once posed to the Pharisees (who, through ignorance, thought the Messiah would be only a man and a future earthly King), concerning Christ as the Son of David and his Lord.

No one can be called both the Son and the Lord, or Iehouah Jehovah, of the same person with respect to the same nature.

Yet the Lord Jesus is called the Son and Lord of David, Psalm 110:1.

Wherefore it follows anamphirrētōs indisputably that there are two Natures in the same one: the Divine, according to which he is the Lord and Jehovah of David: and the Human, with respect to which he is, and is rightly called, the Son of David.

VII.

From those things which have been said and demonstrated by us dia bracheōn briefly/in few words, it is also clear that: the Ebionites err completely, as if by the whole heaven, in denying that our Lord Jesus Christ is to be invoked, on the grounds that he is only a man and not also God.