Nicene and Post-Nicene Fathers, Ser. II, Vol. IV:
The Incarnation of the Word.: He came then to attract man's sense-bound attention to Himself as man, and so to lead him on to know Him as God.

§16. He came then to attract man’s sense-bound attention to Himself as man, and so to lead him on to know Him as God.

For men’s mind having finally fallen to things of sense, the Word disguised Himself p. 45 by appearing in a body, that He might, as Man, transfer men to Himself, and centre their senses on Himself, and, men seeing Him thenceforth as Man, persuade them by the works He did that He is not Man only, but also God, and the Word and Wisdom of the true God. 2. This, too, is what Paul means to point out when he says: “That ye 245 being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length, and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God.” 3. For by the Word revealing Himself everywhere, both above and beneath, and in the depth and in the breadth—above, in the creation; beneath, in becoming man; in the depth, in Hades; and in the breadth, in the world—all things have been filled with the knowledge of God. 4. Now for this cause, also, He did not immediately upon His coming accomplish His sacrifice on behalf of all, by offering His body to death and raising it again, for by this 246 means He would have made Himself invisible. But He made Himself visible enough by what 247 He did, abiding in it, and doing such works, and shewing such signs, as made Him known no longer as Man, but as God the Word. 5. For by His becoming Man, the Saviour was to accomplish both works of love; first, in putting away death from us and renewing us again; secondly, being unseen and invisible, in manifesting and making Himself known by His works to be the Word of the Father, and the Ruler and King of the universe.

Footnotes

Eph. iii. 18, sq.

διὰ τούτου, perhaps, in both places—“by it,” viz. His body.

διὰ τούτου, perhaps, in both places—“by it,” viz. His body.