The Economy of the Word and Restoration

So indeed, when the enemies have no longer a footstool under their feet in this part of the kingdom, he becomes king over all in general; for he co-reigns with 'God and Father', of whom the Word was and is. For the Word himself by himself has not taken the beginning of the kingdom, but the man deceived by the devil through the power of the Word has become king, so that having become king he might conquer the devil who previously deceived.

For this reason also the Acts of the Apostles concerning this man, whom the Word of God took and having taken sits at the right hand of the Father, teach in this way, saying, 'whom it is necessary to receive into heaven until the times of restoration' (Acts 1:11). And these, as if defining a certain boundary and a deadline in which it is fitting the economy according to man to be joined to the Word, say so. For what else does 'until the times of restoration' mean, except to signify to us an age to come, in which it is necessary for all things to attain the perfection of restoration?

If therefore in the time of the restoration of all things even the creation itself will be changed from slavery into freedom, as Paul said (for he says, 'because even the creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God' Romans 8:21), how could it still be possible for the Word to possess the form of a slave, which the Word took, as a form being a slave? Therefore, clearly and emphatically, in a brief time of both the past and the coming ages, the economy of the Word according to the flesh has happened for us, and Paul the lawgiver has declared that this shall have as both a beginning and an end, having said in this way, 'then the end, when he hands over the kingdom to God and Father' (1 Corinthians 15:24), referring to having grasped the human body and showing it to those seeing, 'does this scandalize you?'. He said, 'if therefore you see the Son of Man ascending, where was the former one? The spirit gives life, the flesh profits nothing' (John 6:63).

So indeed, not for himself, but for us the Word took human flesh. And if, having taken it, it appears through us, and all things concerning us will attain an end by his providence and energy at the time of judgment, there will no longer be a need even for this part of the kingdom.

But if anyone says that because of this the human flesh is worthy of the Word, because through the resurrection He fashioned it immortal, let him know that not everything that is immortal is worthy of God. For God is greater even than immortality itself, being able by His own will to make non-existent things immortal. It is clear that not all that is immortal is worthy of union with God, and it does not differ from this in the case of the beginning, the authorities, and the immortal angels. If anyone should inquire about this flesh, which has become immortal in the Word, what shall we say to him? We consider it not safe to dogmatize about those things of which we have not learned accurately from the divine Scriptures. For how is it possible for those to do this who overturn the doctrines of others? But to those who wish to learn the accurate word from us, we shall say, being persuaded by the holy Apostle, that we know it is proper for us to see the hidden mysteries in this way, just as he himself said: 'For now we see in a mirror, in a riddle; then face to face. Now we know in part; then I shall know just as I also am known' (1 Cor 13:12).

So do not inquire of me about things of which I have not learned clearly from the divine Scripture. Therefore, indeed, I will not be able to speak clearly even about that divine flesh which partook of the divine Word. But now I believe the divine Scriptures: that there is one God, and this one God's Word proceeded from the Father, so that 'all things might be through Him' (John 1:10), and after the time of judgment, and the correction of all things, and the destruction of every opposing energy, 'then He himself shall submit to Him who subjected all things to Him' (1 Cor 15:28), 'to God and Father,' so that the Word might be in God, just as He also was before the world existed. For nothing existed before except God alone, and since all things were to come into being through the Word, the Word proceeded with an active energy, the Word being of the Father.

This is he about whom Paul said, 'the predestined Son of God' (Rom 8:29). For this reason the most holy prophet Solomon said, 'to receive turns of speech,' and again, 'utterances of the wise and riddles.' Therefore, it seems to me that this most wise prophet has spoken the first words of prophecy proverbially. For nothing is incongruous, I think, in the present little of the...