1 Timothy 3:16
Verse
Context
The Mystery of Godliness
15in case I am delayed, so that you will know how each one must conduct himself in God’s household, which is the church of the living God, the pillar and foundation of the truth. 16By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
Sermons
Chuck Missler
Russell Kelfer
Keith Daniel
Zac Poonen
Denny KenastonZac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original. God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars: 1. God was manifest in the flesh; 2. Justified in the Spirit; 3. Seen of angels; 4. Preached unto the Gentiles; 5. Believed on in the world; 6. Received up into glory. Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh. The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that Joh 1:1, and Joh 1:14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text. Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship. Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, Pe1 1:12. And St. Paul says the same thing, Eph 3:9, Eph 3:10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification. Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins. Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated עולם הזה olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Act 6:7. This was an additional proof of Christ's innocence. Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator. 1. The directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness. 2. It is well known that almost every Church supposes itself to be The true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in Ti1 3:15 are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbor as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and Savior of the world, are members of his mystical body; (and such may be found in all sects and parties); so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family. This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?
Jamieson-Fausset-Brown Bible Commentary
And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Joh 1:14; Phi 2:7; Jo1 1:2; Jo1 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, Joh 1:14; Rom 16:25-26; Col 1:26; Ti2 1:10; Tit 2:11; Tit 3:4; Jo1 3:5, Jo1 3:8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth." the mystery--the divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe. of godliness--rather, "piety"; a different Greek, expresses godliness (Ti1 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," Ti1 4:1, Ti1 4:7; compare Ti1 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (Ti1 4:2). It is accessible only to "piety" (Ti1 3:9): in relation to the pious it is termed a "mystery," though revealed (Co1 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Isa 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER]. justified--that is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Isa 50:8; Joh 16:10; Act 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; Pe1 3:18; Pe1 4:1 Jo1 2:1) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Rom 1:3-4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mat 11:19; Luk 7:35; Rom 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; Joh 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mat 7:29; Joh 7:46), His works (Joh 2:11; Joh 3:2), by His Father's testimony at His baptism (Mat 3:17), and at the transfiguration (Mat 17:5), and especially by His resurrection (Act 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it. seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mat 28:19; Rom 16:25-26). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] (Eph 3:8, Eph 3:10; Pe1 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Eph 2:17). believed on in the world--which lieth in wickedness (Jo1 2:15; Jo1 5:19). Opposed to "glory" (Joh 3:16-17). This followed upon His being "preached" (Rom 10:14). received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mar 16:19; Luk 24:51; Act 1:11). His reception in heaven answers to His reception on earth by being "believed on." Next: 1 Timothy Chapter 4
John Gill Bible Commentary
And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical godliness in all the parts and branches of it; and is so beyond all dispute and doubt. God was manifest in the flesh; not God essentially considered, or Deity in the abstract, but personally; and not the first nor the third Person; for of neither of them can this or the following things be said; but the second Person, the Word, or Son of God; see Jo1 3:8 who existed as a divine Person, and as a distinct one from the Father and Spirit, before his incarnation; and which is a proof of his true and proper deity: the Son of God in his divine nature is equally invisible as the Father, but became manifest by the assumption of human nature in a corporeal way, so as to be seen, heard, and felt: and by "flesh" is meant, not that part of the body only, which bears that name, nor the whole body only, but the whole human nature, consisting of a true body and a reasonable soul; so called, partly to denote the frailty of it, and to show that it was not a person, but a nature, Christ assumed; and the clause is added, not so much to distinguish this manifestation of Christ from a spiritual manifestation of him to his people, as in distinction from all other manifestations of him in the Old Testament, in an human form for a time, and in the cloud, both in the tabernacle and temple. This clause is a very apt and full interpretation of the word "Moriah", the name of the mount in which Jehovah would manifest himself, and be seen, Gen 22:2. Justified in the Spirit; either by the Spirit of God, making his human nature pure and holy, and preserving it from original sin and taint; and by descending on him at his baptism, thereby testifying that he was the Son of God; and by the miracles wrought by his power, which proved Jesus to be the Messiah against those that rejected him; and by his coming down upon the apostles at Pentecost; and who in their ministry vindicated him from all the aspersions cast upon him: or else it is to be understood of the divine nature of Christ, in distinction from his flesh or human nature; in the one he was manifest and put to death for the sins of his people, which were put upon him, and bore by him; and by the other he was quickened and declared to be the Son of God; and being raised from the dead, he was justified and acquitted from all the sins of his people, and they were justified in him; he having made full satisfaction to justice for them. Seen of angels; meaning not ministers of the Gospel, and pastors of churches, who are sometimes so called; but the blessed spirits, the inhabitants of heaven: by these he was seen at his birth, who then descended and sung praise to God on that account; and in the wilderness, after he had been tempted by Satan, when they ministered unto him; and in the garden upon his agony and sweat there, when one appeared and strengthened him; and at his resurrection from the dead, who rolled away the stone from the sepulchre, and told the women he was risen from the dead; as also at his ascension to heaven, when they attended him thither in triumph; and now in heaven, where they wait upon him, and worship him, and are ministering spirits, sent forth by him to do his pleasure; and he is seen by them the ministry of the Gospel; into the truths of which they look with pleasure, and gaze upon with unutterable delight and admiration; especially those which respect the person and offices of Christ. Some copies read, "seen of men", but that is implied in the first clause: preached unto the Gentiles; the worst of men, and that by the express orders of Christ himself; and which was foretold in the prophecies of the Old Testament, and yet was a mystery, hid from ages and generations past: believed on in the world; among the Jews, and in the nations of the world, so that he was preached with success; and faith in Christ is the end of preaching; though this is not of a man's self, but is the gift of God, and the operation of his power: and it was a marvellous thing, considering the reproach and ignominy Christ lay under, through the scandal of the cross, that he should be believed on as he was. This can be ascribed to nothing else but to the power of God, which went along with the ministry of the word. Received up into glory; he was raised from the dead, and had a glory put upon his risen body; he ascended in a glorious manner to heaven, in a cloud, and in chariots of angels, and was received there with a welcome by his Father; and is set down at his right hand, and crowned with glory and honour, and glorified with the glory he had with him before the world was. Next: 1 Timothy Chapter 4
Tyndale Open Study Notes
3:16 The short hymn or creed in this verse shows the theological richness of early Christian worship. • Jesus Christ is the only source of godliness. • vindicated by the Spirit: Christ’s resurrection (Rom 1:4) answers the apparent weakness of his life and death as a human, and affirms his teaching. • seen by angels: This emphasizes Jesus’ sovereign rule in the heavenly realm (see also Eph 1:21; Phil 2:9-11; Heb 1:3-4; 1 Pet 3:22; Rev 5:8-14). • announced to the nations: Christ’s provision of salvation and sovereign rule must be proclaimed and accepted in the earthly realm as well (cp. 1 Tim 2:1-7). • believed in throughout the world: The mission to the nations is successful, but it does not guarantee universal acceptance. • Christ was taken to heaven (Luke 24:51; Acts 1:2, 11, 22) and was exalted in glory (cp. Acts 7:55-56). Christ’s saving work is crowned with success in the world and with glory in heaven.
1 Timothy 3:16
The Mystery of Godliness
15in case I am delayed, so that you will know how each one must conduct himself in God’s household, which is the church of the living God, the pillar and foundation of the truth. 16By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
- Scripture
- Sermons
- Commentary
Timothy, I #3 Ch. 3-4
By Chuck Missler3.2K51:21TimothyACT 20:281TI 3:161TI 4:12REV 2:1In this sermon, the speaker emphasizes the importance of sound doctrine and teaching in the ministry of Jesus Christ. He compares it to the instruments used in instrument flying, where cross-checking multiple instruments is crucial for survival. The speaker challenges the notion that making a decision for Christ is the climax of one's faith, stating that it is actually just the beginning. He also discusses the requirements for elders or bishops, including not being given to excessive drinking and exhibiting qualities such as patience and non-greediness. The sermon encourages believers to live out their faith through their attitudes and conduct.
God's Truth About Satan's Lies
By Russell Kelfer3.0K40:41Satan's LiesPSA 19:7PRO 30:5MAT 6:33ROM 13:1EPH 6:121TI 3:16HEB 12:62PE 3:10In this sermon, the preacher discusses the four things that Satan cannot stand: absolute truth, God-derived authority, understanding of the spiritual battle, and recognition of Satan's open and fierce battle since the cross. The preacher uses the analogy of a prisoner facing execution to illustrate Satan's desperation as the end approaches. The timeline of Satan's life is examined, highlighting his fall, conflict with Eve, and lies he spreads. The importance of rejecting Satan's lies and embracing the infallible Word of God is emphasized, along with the nine areas of conflict and the corresponding lies and truths discussed throughout the sermon.
First Epistle of John - Part 1
By Keith Daniel2.7K50:57Bible ReadingISA 7:14MAT 6:33JHN 1:1JHN 1:14ROM 6:161TI 3:161JN 1:7In this sermon, the preacher emphasizes the importance of repentance and turning away from a life of sin. He highlights the power of God's forgiveness and the ability to overcome failures through the atoning sacrifice of Jesus Christ. The preacher references various Bible verses, including Isaiah 7:14, which prophesies the birth of Jesus as Emmanuel, meaning "God with us." The sermon concludes with the apostle John's reflection on the manifestation of God in the flesh and the assurance that believers are called the sons of God, with the promise of being transformed to be like Him when He appears.
Through the Bible - 2 Samuel
By Zac Poonen2.3K57:34EXO 25:82SA 1:12SA 6:142SA 7:2MAT 6:33ACT 1:81TI 3:16In this sermon, the preacher emphasizes the importance of not grabbing or taking things for ourselves, but instead waiting for God's timing and provision. He uses the example of Jacob, who was a grabber and could not become Israel until he learned to yield to God. The preacher also highlights the story of David and his response to the man who stole a lamb, showing how David's judgment came back on him fourfold. The sermon concludes with a reminder to not judge others and to appreciate the good in people, even those who may have wronged us. The preacher also emphasizes the need to prioritize seeking the Holy Spirit over seeking material wealth.
(The Missing Messages in Today's Christianity) Jesus, Totally God and Totally Man
By Zac Poonen2.2K57:41ChristianityACT 2:171TI 2:51TI 3:16In this sermon, the preacher focuses on Acts chapter two and the outpouring of the Holy Spirit. He emphasizes that this event is the fulfillment of scripture and highlights the importance of understanding the Gospel message. He emphasizes that Jesus, the Nazarene, was a man and that this is the essence of the Gospel. The preacher also emphasizes the significance of Jesus being a man even in heaven and encourages the audience to fully devote their lives to God.
How Do I Humble Myself? (Part 1)
By Denny Kenaston2.2K1:05:58Humble YourselfPSA 138:6ISA 66:2MAT 6:33PHP 2:161TI 3:16HEB 12:1JAS 4:10In this sermon, the speaker emphasizes the importance of humility in the kingdom of God. He shares a personal story of giving money to a beggar and witnessing the man's gratitude and brokenness before God. The speaker encourages listeners to humble themselves by getting on their knees and acknowledging their need for God's grace. He also urges them to identify and lay aside their besetting sins. The sermon concludes with a reminder of Jesus' example of humility and His teachings on the subject.
(Revelation) Revelation 10:7-11:15
By Zac Poonen1.9K1:01:34ROM 11:252CO 12:22TH 2:71TI 3:16REV 10:8REV 11:11In this sermon, the speaker emphasizes the importance of truly digesting and applying the word of God in our lives. He contrasts this with the idea of simply chewing on the word without allowing it to penetrate our hearts. The speaker also mentions the mystery of godliness, which is Christ manifest in the flesh and his bride, the church, and the mystery of iniquity, which is Satan manifest in the flesh and his false harlot church. The sermon also touches on the concept of grace and judgment, highlighting the need for believers to not only receive the grace of God but also to judge themselves and allow the word of God to convict and transform them.
03 New Wine in New Wineskins Revelation on Gods Mysteries
By Zac Poonen1.3K59:27EZK 36:31MAT 11:271CO 3:10EPH 2:19EPH 3:9EPH 4:11EPH 5:321TI 3:16
This sermon emphasizes the importance of seeking revelation from God to understand the difference between the New Covenant and the Old Covenant. It highlights the need for personal transformation through deep inner hunger for God, victory over sin, and genuine repentance. The speaker challenges listeners to seek God's revelation on living a godly life and building the church according to His plan, focusing on the mysteries of godliness and the body of Christ.
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
Godliness Without Power
By Major Ian Thomas1.2K45:23Last DaysMAT 6:33LUK 1:34JHN 1:14JHN 1:18PHP 2:51TI 3:16HEB 2:11In this sermon, the speaker reflects on the miraculous birth of Jesus and the role of the angel Gabriel in delivering God's message to Mary. The speaker emphasizes the incredulity and natural reaction of Mary to the unnatural word of God. The sermon also highlights the importance of the word of God and its power to bring about extraordinary events. The speaker then references the book of Philippians, emphasizing the need for believers to have the mind of Christ and to recognize his divinity.
The Incarnation of Christ
By John Wright1.1K48:37The IncarnationIncarnationThe Mystery of GodlinessGEN 16:7GEN 18:1GEN 22:11EXO 3:2ISA 7:14ISA 9:6MIC 5:2JHN 1:14PHP 2:71TI 3:16John Wright emphasizes the significance of the Incarnation of Christ, explaining how it is foundational to the Christian faith. He reflects on the pre-incarnate manifestations of Christ in the Old Testament, such as the angel of the Lord appearing to figures like Hagar, Abraham, and Jacob, illustrating God's continuous presence and interest in humanity. Wright highlights the mystery of godliness as expressed in 1 Timothy 3:16, affirming that God was manifest in the flesh through Jesus Christ. He connects Old Testament prophecies to their fulfillment in the New Testament, particularly focusing on the virgin birth and the divine nature of Christ. The sermon concludes with a call to recognize the profound mystery of God becoming man and the implications for believers today.
God's Secret Plan
By Major Ian Thomas1.1K45:23PlanMAT 6:33LUK 1:34JHN 1:14JHN 1:18PHP 2:51TI 3:16HEB 2:11In this sermon, the speaker reflects on the miraculous birth of Jesus and the role of the angel Gabriel in delivering God's message to Mary. The speaker emphasizes the incredulity and natural reaction of Mary to the unnatural word of God. The sermon also highlights the importance of the word of God and its power to bring about extraordinary events. The speaker then references the book of Philippians, emphasizing the need for believers to have the mind of Christ and to recognize his divinity.
Watch Your Step
By George Verwer1.0K49:41WatchfulnessMAT 28:191TI 3:161TI 4:12HEB 12:15In this sermon, the speaker addresses the challenges and disappointments that long-term, full-time Christian workers may face. He emphasizes the importance of understanding that their expectations of leaders and colleagues may not always align with reality. The speaker also highlights the need for Christian workers to be mindful of their actions, words, and interactions with others, including handling money and dealing with different types of people. He encourages the audience to seek wisdom from above, walk in holiness and integrity, and be obedient to God's guidance in their work.
Q+a Toronto Blessing
By George Verwer1.0K30:20Toronto BlessingPSA 14:2PSA 123:1MAT 28:19ACT 2:44COL 1:271TI 3:161PE 2:2In this sermon, the speaker, Benny, emphasizes the importance of being slow to speak negatively about any child of God. He encourages speaking out against extremism without mentioning specific names. Benny believes that the basics of the Christian faith, such as preaching the gospel and seeing people saved, are radical and should be the focus of believers. He also highlights the need for divine intervention in missions giving and the decline of British missionaries. Overall, Benny urges listeners to build on their faith and represent Jesus in their lives.
Life & Times of Jesus #12
By Jack Hibbs1.0K56:14PSA 103:21MAT 6:33LUK 2:81TI 3:16REV 22:9In this sermon, the preacher describes the four living creatures mentioned in the book of Revelation. These creatures are described as having multiple eyes and different appearances on each side. They continuously praise God, saying "holy, holy, holy" and are always ready to serve Him. The preacher also mentions that angels are involved in various aspects of our lives, including escorting believers into God's presence at death and ministering to the world, often in the context of judgment.
Highlights From Isaiah 9:-04 God in His Person
By James K. Boswell88440:47ISA 43:2MAT 28:20JHN 14:27ROM 9:51TI 3:16HEB 1:21JN 5:20In this sermon, the speaker discusses the concept of God's plan for believers and how he is seeking to transform them into the image of his son, Jesus. The speaker emphasizes that God has a five-step plan for believers, which includes predestination, calling, justification, and glorification. The speaker also shares personal anecdotes and stories to illustrate the power and presence of God in difficult times. The sermon concludes with the message that believers are more than conquerors through Christ and that God's plan includes his provision and power for daily victorious living.
John 1;14 Christmas Day
By Welcome Detweiler72911:16The Meaning of ChristmasChrist's IncarnationISA 9:6MAT 1:21LUK 2:10JHN 1:14JHN 3:16ROM 12:1GAL 4:4PHP 2:71TI 3:16HEB 2:14Welcome Detweiler emphasizes the significance of Christmas Day as a time for joy and reflection on the true meaning of Christ's coming. He contrasts the superficial celebrations of the unsaved with the deep adoration of believers who understand that Jesus, the Word made flesh, came to redeem humanity through His sacrificial death. Detweiler reminds us that the essence of Christmas is not merely in the celebration of His birth but in recognizing the purpose of His coming, which culminates in His death and resurrection. He urges listeners to present themselves to Christ as the ultimate gift, highlighting that true satisfaction and peace come only through Him. The sermon concludes with a call to both believers and the unsaved to embrace Christ and find joy in their relationship with Him.
Studies in 1 John 06 Spirit of Truth and Error
By John W. Bramhall71848:58MAT 6:33JHN 8:441TI 3:16JAS 4:71JN 4:41JN 4:6JUD 1:3In this sermon, the preacher focuses on the importance of discerning between the spirit of truth and the spirit of error. He emphasizes the need to test the spirits and not believe every spirit, as there are many false prophets in the world. The preacher highlights that the spirit of God confesses that Jesus Christ has come in the flesh, while the spirit of Antichrist denies this truth. He encourages believers to overcome the false prophets by relying on the greater power of God within them.
Bristol Conference 1975-05 1 Timothy - Chapter 4:
By Stan Ford70036:51PRO 3:5MAT 6:33JHN 8:121TI 3:161TI 4:15HEB 12:1In this sermon, the speaker begins by highlighting the two main divisions of the chapter being discussed. The first division focuses on the warning of departure from verses 1 to 7, while the second division covers the block of diligence from verses 8 to the end of the chapter. Before delving into the chapter, the speaker emphasizes the importance of not overlooking the last verse from the previous evening, which deals with the person of Jesus Christ. The speaker then recalls a personal experience conducting a city crusade and encourages the young people in the audience to be examples in their behavior, love, disposition, and confidence in God. The sermon concludes by mentioning the need to explore one's talents and give oneself wholly to reading, exhortation, and doctrine. The speaker also mentions the intention for the crusade to be a teaching event, where the fundamentals of the Christian faith are taught, while also providing comfort and encouragement.
Christmas and Christ's Sacrifice
By K.P. Yohannan59505:19IncarnationGEN 3:15LUK 2:10JHN 1:142CO 4:61TI 3:16HEB 4:151PE 2:21In this sermon, the speaker emphasizes the significance of Christmas and the purpose behind Christ's incarnation. They highlight the awe-inspiring scene of the birth of Jesus, with God the Father, the Holy Spirit, angels, and the entire creation watching their Creator in the manger. The speaker encourages the audience to deeply contemplate the meaning of Christmas and to appreciate the grace and forgiveness that God has provided through Jesus' birth and death on the cross. They emphasize the importance of living as Christ lived and suffering as he suffered, in order to spread the message of Christmas and bring more people to understand its true meaning. The sermon references the Gospel of John, specifically chapter 1, verse 14, which states that the Word became flesh and dwelt among us, highlighting the profound mystery of God becoming man.
The First Epistle of John
By Keith Daniel5391:36:00ISA 7:14MAT 7:21JHN 1:11TI 3:162PE 2:11JN 2:181JN 4:11JN 4:6
This sermon focuses on the profound mystery and significance of God manifesting in the flesh as Immanuel, meaning 'God with us,' as foretold in Isaiah 7:14. It delves into the revelation of God's manifestation in human form, emphasizing the importance of recognizing Jesus Christ as God incarnate, as highlighted in 1 Timothy 3:16 and John 1:1. The sermon also addresses the essence of true prophecy in the context of anointed preaching and teaching of God's Word, cautioning against false prophets and emphasizing the need to discern spirits to uphold the purity of the church, echoing the teachings of John in his epistle.
The Sevenfold Beauty of Jesus Ruling the Earth
By Mike Bickle241:02:01Spiritual WarfareThe Humanity of ChristPSA 115:16ISA 33:17ISA 44:2MRK 9:24LUK 4:6ROM 1:4EPH 3:161TI 3:16REV 5:12REV 21:3Mike Bickle explores the profound significance of Revelation 5, emphasizing the sevenfold beauty of Jesus as He rules the earth. He highlights that Jesus, fully God and fully man, is worthy to receive power, riches, wisdom, strength, honor, glory, and blessing, not just as God but as an anointed human. This understanding inspires a deeper adoration and loyalty towards Jesus, as He is the only one capable of fulfilling the divine plan to cleanse the earth and invite the Father back. Bickle encourages believers to recognize the implications of Jesus' humanity and His role in spiritual warfare against the Antichrist, asserting that the declaration of His worthiness is a powerful tool in the hands of the Church.
The Mystery of Iniquity
By Lewis Sperry Chafer0ISA 14:14MAT 24:21LUK 4:5ROM 11:25EPH 3:11TH 5:92TH 2:71TI 3:16REV 13:4Lewis Sperry Chafer delves into the concept of the 'kingdom of heaven' and its various stages throughout history, from God ruling through patriarchs, judges, and kings of Israel to the rejection and crucifixion of the rightful King, leading to the new age of blessings. He emphasizes the foreknowledge and plan of God in the rejection and delay of the earthly kingdom, as well as the mysteries surrounding the present divine government and purposes on earth, including the church's role and the manifestation of the 'mystery of iniquity.' Chafer also discusses the tribulation period, the 'Man of Sin,' and the distinct divine purposes during that time, highlighting the importance of understanding these prophecies for a comprehensive view of the end times.
Declared to Be the Son of God With Power
By Robert Hawker0PSA 16:10ISA 26:19ROM 1:41CO 6:141TI 3:16HEB 9:14HEB 13:201PE 3:18Robert Hawker preaches on the profound significance of Jesus being declared the Son of God with power through His resurrection from the dead. He emphasizes that Jesus, by His own power and Godhead, triumphed over death and the grave, showcasing His divine nature and authority. The resurrection of Jesus not only displayed the involvement of the Father and the Holy Spirit but also highlighted Jesus' unique ability to rise from the dead, solidifying His identity as the Son of God. This pivotal truth underscores the unparalleled glory and promise found in the resurrection of Jesus, fulfilling ancient prophecies and offering hope to all believers.
As the Son So the Father
By A.W. Tozer0The Nature of GodGod with UsMAT 1:23JHN 1:14JHN 10:30JHN 14:9ROM 8:92CO 5:19GAL 2:20COL 1:151TI 3:16HEB 1:3A.W. Tozer explores the profound truth that God has experienced human life through Jesus Christ, emphasizing that we can understand God's nature by observing how Jesus lived among us. He asserts that it is unnecessary to question how God would behave in our circumstances, as Jesus exemplified God's character in human form. Tozer highlights that Jesus, being both fully God and fully man, reveals the Father to us, and this divine presence continues to dwell within believers today. The sermon encourages us to recognize that God acts consistently with His nature, even in our lives, and invites us to experience this reality in our daily existence.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original. God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars: 1. God was manifest in the flesh; 2. Justified in the Spirit; 3. Seen of angels; 4. Preached unto the Gentiles; 5. Believed on in the world; 6. Received up into glory. Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh. The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that Joh 1:1, and Joh 1:14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text. Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship. Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, Pe1 1:12. And St. Paul says the same thing, Eph 3:9, Eph 3:10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification. Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins. Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated עולם הזה olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Act 6:7. This was an additional proof of Christ's innocence. Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator. 1. The directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness. 2. It is well known that almost every Church supposes itself to be The true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in Ti1 3:15 are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbor as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and Savior of the world, are members of his mystical body; (and such may be found in all sects and parties); so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family. This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?
Jamieson-Fausset-Brown Bible Commentary
And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Joh 1:14; Phi 2:7; Jo1 1:2; Jo1 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, Joh 1:14; Rom 16:25-26; Col 1:26; Ti2 1:10; Tit 2:11; Tit 3:4; Jo1 3:5, Jo1 3:8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth." the mystery--the divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe. of godliness--rather, "piety"; a different Greek, expresses godliness (Ti1 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," Ti1 4:1, Ti1 4:7; compare Ti1 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (Ti1 4:2). It is accessible only to "piety" (Ti1 3:9): in relation to the pious it is termed a "mystery," though revealed (Co1 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Isa 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER]. justified--that is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Isa 50:8; Joh 16:10; Act 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; Pe1 3:18; Pe1 4:1 Jo1 2:1) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Rom 1:3-4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mat 11:19; Luk 7:35; Rom 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; Joh 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mat 7:29; Joh 7:46), His works (Joh 2:11; Joh 3:2), by His Father's testimony at His baptism (Mat 3:17), and at the transfiguration (Mat 17:5), and especially by His resurrection (Act 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it. seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mat 28:19; Rom 16:25-26). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] (Eph 3:8, Eph 3:10; Pe1 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Eph 2:17). believed on in the world--which lieth in wickedness (Jo1 2:15; Jo1 5:19). Opposed to "glory" (Joh 3:16-17). This followed upon His being "preached" (Rom 10:14). received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mar 16:19; Luk 24:51; Act 1:11). His reception in heaven answers to His reception on earth by being "believed on." Next: 1 Timothy Chapter 4
John Gill Bible Commentary
And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical godliness in all the parts and branches of it; and is so beyond all dispute and doubt. God was manifest in the flesh; not God essentially considered, or Deity in the abstract, but personally; and not the first nor the third Person; for of neither of them can this or the following things be said; but the second Person, the Word, or Son of God; see Jo1 3:8 who existed as a divine Person, and as a distinct one from the Father and Spirit, before his incarnation; and which is a proof of his true and proper deity: the Son of God in his divine nature is equally invisible as the Father, but became manifest by the assumption of human nature in a corporeal way, so as to be seen, heard, and felt: and by "flesh" is meant, not that part of the body only, which bears that name, nor the whole body only, but the whole human nature, consisting of a true body and a reasonable soul; so called, partly to denote the frailty of it, and to show that it was not a person, but a nature, Christ assumed; and the clause is added, not so much to distinguish this manifestation of Christ from a spiritual manifestation of him to his people, as in distinction from all other manifestations of him in the Old Testament, in an human form for a time, and in the cloud, both in the tabernacle and temple. This clause is a very apt and full interpretation of the word "Moriah", the name of the mount in which Jehovah would manifest himself, and be seen, Gen 22:2. Justified in the Spirit; either by the Spirit of God, making his human nature pure and holy, and preserving it from original sin and taint; and by descending on him at his baptism, thereby testifying that he was the Son of God; and by the miracles wrought by his power, which proved Jesus to be the Messiah against those that rejected him; and by his coming down upon the apostles at Pentecost; and who in their ministry vindicated him from all the aspersions cast upon him: or else it is to be understood of the divine nature of Christ, in distinction from his flesh or human nature; in the one he was manifest and put to death for the sins of his people, which were put upon him, and bore by him; and by the other he was quickened and declared to be the Son of God; and being raised from the dead, he was justified and acquitted from all the sins of his people, and they were justified in him; he having made full satisfaction to justice for them. Seen of angels; meaning not ministers of the Gospel, and pastors of churches, who are sometimes so called; but the blessed spirits, the inhabitants of heaven: by these he was seen at his birth, who then descended and sung praise to God on that account; and in the wilderness, after he had been tempted by Satan, when they ministered unto him; and in the garden upon his agony and sweat there, when one appeared and strengthened him; and at his resurrection from the dead, who rolled away the stone from the sepulchre, and told the women he was risen from the dead; as also at his ascension to heaven, when they attended him thither in triumph; and now in heaven, where they wait upon him, and worship him, and are ministering spirits, sent forth by him to do his pleasure; and he is seen by them the ministry of the Gospel; into the truths of which they look with pleasure, and gaze upon with unutterable delight and admiration; especially those which respect the person and offices of Christ. Some copies read, "seen of men", but that is implied in the first clause: preached unto the Gentiles; the worst of men, and that by the express orders of Christ himself; and which was foretold in the prophecies of the Old Testament, and yet was a mystery, hid from ages and generations past: believed on in the world; among the Jews, and in the nations of the world, so that he was preached with success; and faith in Christ is the end of preaching; though this is not of a man's self, but is the gift of God, and the operation of his power: and it was a marvellous thing, considering the reproach and ignominy Christ lay under, through the scandal of the cross, that he should be believed on as he was. This can be ascribed to nothing else but to the power of God, which went along with the ministry of the word. Received up into glory; he was raised from the dead, and had a glory put upon his risen body; he ascended in a glorious manner to heaven, in a cloud, and in chariots of angels, and was received there with a welcome by his Father; and is set down at his right hand, and crowned with glory and honour, and glorified with the glory he had with him before the world was. Next: 1 Timothy Chapter 4
Tyndale Open Study Notes
3:16 The short hymn or creed in this verse shows the theological richness of early Christian worship. • Jesus Christ is the only source of godliness. • vindicated by the Spirit: Christ’s resurrection (Rom 1:4) answers the apparent weakness of his life and death as a human, and affirms his teaching. • seen by angels: This emphasizes Jesus’ sovereign rule in the heavenly realm (see also Eph 1:21; Phil 2:9-11; Heb 1:3-4; 1 Pet 3:22; Rev 5:8-14). • announced to the nations: Christ’s provision of salvation and sovereign rule must be proclaimed and accepted in the earthly realm as well (cp. 1 Tim 2:1-7). • believed in throughout the world: The mission to the nations is successful, but it does not guarantee universal acceptance. • Christ was taken to heaven (Luke 24:51; Acts 1:2, 11, 22) and was exalted in glory (cp. Acts 7:55-56). Christ’s saving work is crowned with success in the world and with glory in heaven.