Oecumenius

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.

But the Spirit openly says that in later times some will abandon the faith, paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared.

But the Spirit openly says. That is, clearly and obviously. Do not be amazed, Paul says, if some now, having fallen away from the faith, Judaize. For a time will come, he says, when the faith will be more broadly extended, in which they will do even worse things, not only in the observance of foods, but also in marriages and other matters.

paying attention to deceitful spirits. For if anyone departs from faith, everything else becomes dangerous. For it is necessary from then on that the mind be attentive to impure spirits, and to demons leading man away from the right path.

and teachings of demons. Through these he revealed every wickedness, especially the Manichaeans, the Encratites, the Marcionites.

through the hypocrisy. That is, deceitful work. However, it stands that since they know the falseness of their dogmas, they strive to speak falsely. And Paul says that liars are those whose conscience has been seared by an evil life, that is, a depraved life: and because they are aware of much filth within themselves, therefore their conscience bears stubborn marks of a sleazy life. Truly, those who are such, through fear of retribution, pervert true dogmas, persuading themselves of anything rather than that only God is the just judge, the resurrection, and the retribution of good and evil.

who forbid marriage, abstain from foods which God created to be received with thanksgiving by the faithful who know the truth.

who forbid marriage. What then? Do Christians not hinder from marrying? By no means. "Marriage is honorable in all things, and the bed undefiled." (Heb. 13:4) But those who do not wish to marry are urged to abstinence. And those who hinder marriage are said to hinder on account of impurity.

abstain from foods. It is not a mistake or a lapse in elegance of speech when it says, "to abstain from foods", which seemed to some not even a matter of apostolic vision, but rightly expressed according to the Attic custom (dialect). Just as the phrase, "He prevented him from doing improper things," does not mean that he encouraged him to do improper things; and likewise, "He deterred him from offending friends," does not mean offending friends, but rather the opposite. And again, "He prevented him from stealing," does not mean that he permitted theft. And, "He prevented ceasing from speaking," instead of, "He kept away from such an action." Thus also, "They prevented abstaining from foods," instead of, "They prevented from eating." And this usage is also frequent among outsiders.

created to be received [μετάληψιν] with thanksgiving. See how Paul expelled luxury in the name of participation [μεταλήψεως]. For to be received [μετάληψιν] signifies a measured reception [μεμετρημένην]. And he did not expel luxury as something unclean, but as something obstructive due to excess and, as it were, a rupture of the soul.

To the faithful, God has created foods to be received [μετάληψιν] thankfully. But not to the unbelievers anymore. For by their own laws they shut themselves off from them.

who know the truth. The Jewish rites were indeed a shadow; now the truth has come. Many things were forbidden to them, not because they were impure, but to restrain indulgences. But the truth speaks of the faith which is in Christ.

that every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. For it is sanctified by the word of God and prayer.

that every creature of God is good. Paul speaks concerning things that are edible. He already anticipates the heresy of those introducing uncreated matter and said that those were foods.

and nothing is to be rejected. Therefore, neither should the idol's food be rejected, provided it is taken with prayer, if you are unaware: since by law you become guilty who are commanded not to be defiled by the food of idols; therefore, by transgressing the law, one is defiled: just as even what is entirely pure, and taken without thanksgiving, becomes defiled because of your voluntary ingratitude.

For it is sanctified by the word of God and prayer. If it is sanctified, then is it unclean? Far from it! For everything is clean; but here two points are made against those who say that some foods are unclean. First, that every creature of God is good, and nothing is unclean. But if anyone considers something to be unclean, there is also such a thing as medicine [φάρμακον], he says. For it is sanctified by the word of God, that is, by prayer. Moreover, it is stated earlier: For it is by the word and prayer made to God that it is sanctified.

This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer criticism, because we trust in the living God, who is the Savior of all, especially of those who believe.

This is a faithful saying and worthy of all acceptance. What kind? The one that gives life both here and there. And see that you yourself are also trustworthy, as if true, and acceptable to all; for in some things you are truly so, but in others doubtful. But because of the courage of the disciple, Paul speaks clearly throughout the entire Epistle.

For to this end we both labor and suffer criticism. For what purpose? "because we trust in the living God." And we too labor readily to be conscious of this, and for this very reason our enemies especially wage war against us.

who is the Savior of all. He is the Savior of all here. But here, not of all, but of those worthy to be saved. And here, He especially cares for the faithful. For even though we are fought against by so many, we are saved. Paul encourages Timothy into dangers for the sake of the faith, having God as Savior.

Concerning his care, and that of the Church.

Command these things, and teach them. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.

Concerning those who err in knowledge, it is necessary to command them with authority; but concerning those who err in ignorance, to simply teach them. The one who encourages toward good, teaches; but the one who hinders evil, commands.

Let no one despise your youth. For the bishop must also speak more authoritatively. Therefore, "Let your forbearance be known to all men?" (Phil. 4:5) And we say that, when he himself is wronged, he ought to be gentle; but when the brothers are wronged by sinning, he ought to be strict.

Or thus. If you live a most modest life, youth, which is easily prone to contempt, will not be despised.

but be an example to the believers. Like a living image, and a standard of good living.

in word, he says, in speaking, what is necessary for a teacher. But see that the teacher must have preparation of speech.

in conduct. For example, in life and in the practice of living.

in love. Which is towards all.

in spirit. Either by spiritual rank or by the gift of the spirit, do not exalt yourself because of this.

in faith. The straight path by which one may unquestionably believe in God, even concerning the impossible.

in purity. That is, holiness, abstinence, and self-discipline.

Study these things; give yourself entirely to them, so that your progress may be evident to all. Take heed to yourself and to the doctrine; continue in them. For by doing this, you will save both yourself and those who hear you.

Study these things. Which ones? Those that Paul mentioned above. In word, he says, in conduct, in faith, in purity. And from the frequent repetition of the same things, it shows that the bishop must unquestionably guard these things.

your progress may be evident to all. But if the progress does not become very great, it would not become obvious. In all, either with people or with matters.

Take regard to yourself. That is, focus and apply your mind, not only for yourself but also for the sake of learning, so that you may benefit others as well. Then, giving precise instructions, Paul said, continue in them. For by doing this, you will save both yourself and those who hear you. For encouraging others, the one who encourages is also moved and benefited, becoming responsible for those whom he prevents from sinning.

That he may suitably adapt himself to each individual.