1 Timothy 3:16

Without controversy [ο μ ο λ ο γ ο υ μ ε ν ω ς]. Lit. confessedly. N. T. o. The mystery of godliness [τ ο τ η ς ε υ σ ε β ε ι α ς μ υ σ τ η ρ ι ο ν].

(a) The connection of thought is with the truth (ver. 15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness.

(b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See ch. 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26; Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (ver. 9).

(c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ.

(d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great [μ ε γ α] means important, weighty, as Ephesians 5:32.

God [θ ε ο ς]. But the correct reading is ov who. 108 The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.

Was manifest [ε φ α ν ε ρ ω θ η]. More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5; 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2.

In the flesh [ε ν σ α ρ κ ι]. Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Sarx flesh only here in Pastorals.

Justified in the Spirit [ε δ ι κ α ι ω θ η ε ν π ν ε υ μ α τ ι]. The verb dikaioun, so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is to be said :

(a) That the two clauses, manifested in the fesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ

(b) That ejn in must have the same meaning in both clauses

(c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality.

It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. Seen of angels [ω φ θ η α γ γ ε λ ο ι ς]. Better, appeared unto or showed himself to, as Matthew 17:3; Luke 1:11; Acts 7:2; Hebrews 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (1 Corinthians 14:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus ' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Philippians 2:10; Ephesians 3:10, and, in the latter passage, note the connection with; "the mystery," ver. 9.

Was preached unto the Gentiles [ε κ η ρ υ χ θ η ε ν ε θ ν ε σ ι ν]. Better, among the nations., There is no intention of emphasising the distinction between the Jews and other nations.

Was believed on in the world [ε π ι σ τ ε υ θ η ε ν κ ο σ μ ω]. For a similar construction see 2 Thessalonians 1:10. With Christ as subject this use of ejpisteuqh is unique.

Was received up into glory [α ν ε λ η μ φ θ η ε ν δ ο ξ η]. Better, received or taken up in glory. Analambanein is the formal term to describe the ascension of Christ (see Acts 1:2; Acts 1:22), and the reference is most probably to that event. Comp. LXX, 2 Kings 2:11, of Elijah, and Sir. 49 14, of Enoch. En doxh in glory : with attendant circumstances of pomp or majesty, as we say of a victorious general, the entered the city in triumph. " This usage is common in N. T. See Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 14:43; 2 Corinthians 3:7; 2 Corinthians 3:8; 2 Corinthians 3:11; 2 Corinthians 3:11; 2 Corinthians 3

ADDITIONAL NOTE on 3 16

Christ's existence before his incarnation was purely spiritual [ε ν π ν ε υ μ α τ ι]. He was in the form of God (Philippians 2:6) : He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24).

From this condition he came into manifestation in the flesh [ε ν σ α ρ κ ι]. He became man and entered into human conditions (Philippians 2:7; Philippians 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who "was in the beginning with God" (John 1:1; John 1:2); as "the image of the invisible God" (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was "before all things and by whom all things consist" (Colossians 1:17); who was "the king of the ages" (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows.

The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life [ε ν π ν ε υ μ α τ ι] flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32; John 1:33) : the words which he spake were spirit and life (John 6:63) : he cast out demons in the Spirit of God (Matthew 12:28) : his whole earthly manfestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said "this is the Christ" (John 7:41) : others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28; Matthew 7:29). Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border - line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him.

In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is "the supply of the Spirit of Jesus Christ" (Philippians 1:19) : the Holy Spirit is called "the Spirit of Christ" (Romans 8:9; Galatians 4:6) : Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9; Romans 8:10, "Spirit of God," " Spirit of Christ, "and" Christ " are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God.