1Tim 3:16

“Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.”

“Behold the Savior's greatness. It extends to all the world.… Go up to the heavens. See how he fills the celestial regions, "He appeared to the angels." Go down in your mind to the nether world. See that he went down there, too.… Ponder the Lord's power, how it has filled the world—that is, the heavens, the earth and the nether regions.”

“We hold it necessary to honor, even as the Father is honored, the God who was manifested by the cross. They [the Eunomians] find the passion a hindrance to glorifying the Only-Begotten God equally with the Father that begat him.… Eunomius makes the suffering of the cross to be a sign of divergence in essence, in the sense of inferiority, considering, I know not how, the surpassing act of power, by which he was able to perform this, to be an evidence of weakness. He fails to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration. Indeed, to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect—that "God was manifested in the flesh," that "the light shined in the darkness," "the Life tasted death"—and all such declarations which the heralds of the faith are prone to make. By these is increased the marvelous character of him who manifested the superabundance of his power by means external to his own nature.”

“"If you knew my essence and dignity, you would also know that of the Father. And henceforth you will know him, and you have seen him" (the former in future, the latter at present), that is, "through me." Moreover by "sight" he meant knowledge by means of the understanding. For we can both see and fail to know persons whom we actually see, but we cannot both know and fail to know at the same time persons whom we know. That is why he declared, "And you have seen him," just as Scripture says, "as he has been seen by angels also." Even though his very essence was not, of course, seen, it said that he "has been seen," clearly meaning "seen" in such a way as it was possible for the angels to see.”

“"And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit." Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed "a great mystery," and "a mystery of godliness," and that "without controversy" or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, "God was manifest in the flesh." The Creator was seen incarnate. "He was justified in the Spirit." As it is said, "Wisdom is justified of her children," or because He practiced no guile, as the Prophet says, "Because he had done no violence, neither was guile found in his mouth." (Isa. liii. 9; 1 Pet. ii. 22) "Seen of Angels." So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! "Preached unto the Gentiles, believed on in the world." He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, "Their sound is gone out into all the world." (Ps. xix. 4) Think not that these things are mere words, for they are not, but full of hidden realities. "Received up into glory." He ascended upon clouds. "This Jesus," it is said, "Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven." (Acts i. 11) The dispensation in our behalf he calls a "mystery," and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was "made known by the Church"? (Eph. iii. 10) Therefore he says, "without controversy great is the mystery." Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.”

“But when the fullness of time came, Wisdom was sent in the flesh, not to fill angels nor to be an angel, except insofar as she announced the Father's plan which was also her own. She was sent not to be with men and in men, for this too had been done before, both in the Fathers and in the prophets, but that the Word itself might become flesh, that is, that it might become a man. This future mystery, when revealed, would likewise be the salvation of those wise and saintly men, who had been born of women before he himself was born of a virgin, and ever since it has been accomplished and preached, it is the salvation of all who believe, hope and love.”

“No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very "foundation of the world" one and the same "cause of salvation" for all. For, the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time that Christ was born but augmented. This "mystery of great compassion," with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.”

“The economy of our salvation is a mystery. This mystery is "great," a mystery "of godliness," for it is beyond all doubt. But what kind of mystery is it that everyone knows? Very many know it, but not all. And even if all know it now, not all knew it before. Moreover, all know that God became incarnate, but how He became incarnate—this is hidden, and therefore it is a mystery. Consider, then, how great is God's love toward us, if He has fully revealed His mystery to us. Since Paul, in giving instruction about priests, said nothing of the sort that is found in the book of Leviticus — therefore, he says, let no one be surprised if I do not discuss such unimportant matters. What is great is ours, and there is nothing of that sort there. Here God was manifested. In what way? In the flesh; for in His Divinity He is invisible. Either He means that, having done everything for the salvation of men, although He did not persuade some of the obstinate, He nevertheless justified Himself as one who had fulfilled His task; or that He committed no sin, "and no deceit was found in His mouth" (Isa. 53:9). And the righteous under the law were in bondage in spirit. For the law contained threats and punishments but did not possess the spirit of adoption. But the Lord fulfilled all righteousness in the Holy Spirit, being consubstantial with Him and having Him in Himself by nature, and through Himself granting to us also the ability to be justified through Him. For the righteous according to the Gospel, being spiritual, far surpass those who were once justified under the law. O mystery! Together with us, the angels too saw the Son of God, not having seen Him before. For the Gospel says: "and... angels came and ministered unto Him" (Matt. 4:11). And not here only, but from His very birth until His ascension they ministered to Him. At the time of His birth, angels sing a hymn to Him and bring glad tidings of Him to the shepherds; and at the time of His ascension they minister to Him. "Preached among the nations" who were in despair and delusion, and not only "preached," but also "believed on in the world," which serves as a great sign of the power of the One preached and of the truth of the preaching. That is, on clouds, when angels also ministered to Him. Of course, He ascended into heaven not like Elijah, as though into heaven, lest one say that the ascension itself is also glory.”

“The second original influence of piety itself is from incarnate Wisdom. Whence the Apostle to Timothy: "Manifestly great is the sacrament of piety, which was manifested in the flesh, justified in the spirit, appeared to Angels, was preached to the nations, was believed in the world, was taken up in glory." The mystery of human redemption accomplished through the incarnate and crucified Word is the great sacrament of piety. He says that it was manifested in the flesh, through the incarnation; was justified in the spirit, on the gibbet of the cross; appeared to Angels, in the glorification; was preached to the nations, in the mission of the Holy Spirit; was believed in the world, through the spread of the faith; was taken up in glory, through the examination of the final judgment. I say that the incarnate Son of God assumed our poverty. What brought this about? Certainly piety. "Whence he ought in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, to make propitiation for the sins of the people." Through piety he assumed flesh, ascended the cross, was raised from the dead, sent the Holy Spirit upon the earth, called the Church to himself, and freed all the worthy from misery through piety. The Apostle to the Romans says: "Do you despise the riches of his goodness and patience and longsuffering? Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgment of God." The Son of God offered a holocaust, namely himself for us: this is the great sacrament of piety. This sacrament is repeated daily upon the altar. For these reasons he gave us the Sacrament of the altar, so that, mindful of the sacrament of piety, we might put on the bowels of piety. Cruel is the heart that is not softened by these things.”

“Then when he says, and evidently great, he commends the truth of the Church: first, Christ, for whose manifestation it appeared; second, its exaltation, at is taken up into glory. But he commends Christ in two ways: first, in regard to his divine nature; second, in regard to the human, at which was manifested in the flesh. He says, therefore, and evidently great is the mystery of godliness, because a mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God's heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Cor 2:11); my secret to myself (Isa 24:16); verily you art a hidden God (Isa 45:15). And this is the word of God in the Father's heart: my heart has uttered a good word (Ps 44:2). Of course, this secret is the mystery of godliness. But a man's secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Ps 93:11). Inasmuch as this mystery restores the world, it is called a mystery of godliness. Also great, because it is the true God who is immense. Therefore, this secret which was locked in God's heart was made man; hence he describes him second in regard to his human nature: first, in regard to the flesh; second, in regard to the soul. In regard to the first he says, which was manifested in the flesh. As a word concealed in the heart is manifested by an audible word, so the Word of God, lying in God's heart, was manifested in the flesh: the Word was made flesh and dwelt among us (John 1:14). In regard to the soul he says, was justified in the Spirit. This is explained in two ways: first, lest it be believed that the flesh was conceived beforehand, he says that it was not, because in the Spirit, i.e., it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matt 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or in the human Holy Spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matt 27:50). And thus he manifested himself in the flesh, while yet with the Spirit. And I say with a justified Spirit, because he is just without any blemish. Then when he says, appeared, he declares his manifestation: first, the one made to the angels; second, to men, at has been preached. He says, therefore, that the sacrament which appeared to angels exceeded even their knowledge. But that is said to appear which has it in its power to be seen and not be seen, and is not subject to the power of the one seeing. Hence we do not say that a stone appeared to me, but I saw a stone. Therefore, if an angel had it in its own nature and power to see the Word, the Word would not be said to appear to the angel; but that it sees him when it wills. And, therefore, the Apostle says, appeared unto angels, because they did not see him in their own nature. But it is true that he appeared to angels from the very beginning, when after turning from themselves he deified them. But when he was incarnated, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity there appeared to the angels his brightness, which had never before been seen in its reality by men. And this in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was manifested. In olden times it is true that he was known only to the Jews, but now also to the gentiles; hence he says, has been preached unto the gentiles: going, therefore, teach all nations (Matt 28:19); declare his glory among the gentiles (Ps 95:3). And this succeeded, because he is believed in the world, which is what the Lord prayed for (John 17:26). And it is remarkable that the whole world was converted by men who were simple, poor, powerless, and ignoble: there are not many wise according to the flesh, not many mighty, not many noble (1 Cor 1:26). And this that no flesh should glory in his sight (1 Cor 1:29). Second, he manifests that God's truth alone does this, because he was taken up in glory, i.e., Christ, because after he was manifested, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Phil 2:11).”

“And confessedly, great is the mystery of godliness: God was revealed in the flesh, justified in the Spirit, seen by angels, preached among the nations, believed on in the world, received up in glory. confessedly. For no one doubts this. And faith which is in us is both great and a mystery, and a mystery of devotion, and it has no hesitation. Do you see the steps? God was revealed in the flesh, etc. Then Paul speaks of the mystery. For He who was revealed to men in the flesh was not judged righteous by human eyes, but by the eyes of the Spirit, who also searches the depths of God. (1 Cor. 2:10) But he says: He was justified because of the flesh. For since God is God, he is not justified but justifies. This is also what the prophet said: "He who has not committed sin, nor deceit found in his mouth." (1 Peter 2:22) Saint Cyril in the twelfth chapter of the Scholia says: "'He who was revealed in the flesh was justified in the Spirit.' For in no way was he subjected to our weaknesses." seen by angels. For they did not disregard His birth according to the flesh. — [OECUMENIUS] He was justified in spirit. And by what justification is he justified who is righteousness itself and redemption, the Sun of righteousness according to Malachi? Which indicates the most pure and perfect righteousness, the fulfillment evidently of the legal rights; concerning which John said: "Let it be so now; for thus it is fitting for us to fulfill all righteousness." (Matt. 3:15) For since the law also commanded concerning baptisms, He came to the Jordan to fulfill this as well, just as He fulfilled circumcision and the offerings for the firstborn. But what does He mean by "In spirit"? Israel was bound in the spirit of slavery through the punishing law. For it did not have the spirit of adoption; this has been granted to Christians, as Paul also says: "What is above is Jerusalem the free, which is the mother of us all." (Gal. 4:26) He says therefore, Even if he fulfilled the legal righteous requirements, but not with the spirit of slavery (for how, he who also frees others?), but with the Holy Spirit of adoption, which the genuine Son received according to the human nature, bestowing the gift upon us, and consubstantial with the Spirit, and not for Himself. Just as He cared for and prayed, making our prayers acceptable, and called His own body a temple, causing us to become temples of God. [end of the excerpt by Oecumenius] — For indeed, the righteous according to the Gospel, truly spiritual, have long surpassed many of those who are justified by the law. — [PHOTIUS] Instead of being justified legally, he was justified spiritually. For he fulfilled the legal commandments not legally, but spiritually. The fact that he was not considered justified by the fleshly and hard-hearted (for they said, "Glutton and drunkard") but was justified by those who are established in the Spirit of God. "For we have seen his glory, glory as of the only begotten," and so on. (Jn. 1:14) [end of the excerpt by Photius] — seen by angels. (O the mystery! The angels saw Christ with us, when before they had not seen.) Not as by men. Thus Clement in book seven of the Hypotyposes. "He was believed in the world." Truly great is the mystery. For everywhere in the inhabited world he was believed. received up in glory. For the angels ministered to him as he was taken up on the clouds. Therefore he says, "in glory," because even the ascension itself is glorious.”