1 Timothy 3:16

‘And without controversy great is the mystery of godliness (or ‘of obligation fulfilment’); He who was manifested in the flesh, Justified in the spirit, Appeared to angels, Preached among the nations, Believed on in the world, Received up in glory.’

Almost as an aside Paul now reveals the content of that truth. No one can have any doubt that the mystery of God’s activity, now revealed to both man and the heavenly beings (Ephesians 3:8-11), is great. Indeed it is almost beyond comprehension, and yet there can be no doubt about it for it is without controversy, that is, it is believed by common consent.

‘The word translated ‘godliness’ (eusebia), which is not really a satisfactory translation as the word does not necessarily involve God, signifies ‘the fulfilment of obligation’, whether to God (and therefore true worship and piety) or men, and if it is in fact God or Christ Who is here seen as fulfilling His obligations (resulting from His promises) then this would have in mind God’s mighty activity (note how ‘impersonal’ the whole verse is, which makes this interpretation possible). Alternately we might see it as having the regular meaning found in 1 Timothy of ‘true worship and piety, true religion’ and thus as indicating ‘the truth’ that has just been mentioned, but with a similar implication in mind, that that truth is found in what happens in 1 Timothy 3:16. As someone has translated, ‘As everyone must confess, great is the secret which God has revealed to us in our religion.’

Alternately it may be pointing out that what is about to be described is the mysterious but revealed explanation for the godliness of His people. Compare how the mystery of the faith was required to be ‘held’ by the deacons with a pure conscience 1 Timothy 3:9), which is why it is revealed here. That was and is how the church could be the pillar and mainstay of the truth.

We are then given a number of rapid-fire statements describing Christ’s birth and life, and what followed that, up to His final triumph, and in fact there is no clear mention of any historical details as such, not even a reference to the crucifixion and resurrection, although both are assumed. The concentration is all on Jesus Himself. The lines may well have been taken from a Christian hymn with the crucifixion and resurrection having previously been mentioned. (Each line is opened by the verb and the verbs translated "manifested," "justified," "appeared to," "preached," "believed on," and "received up," all end with -the in the Greek text, with the preposition en following each verb (the latter apart from "appeared to," which has no following preposition).

The hymn is majestic, commencing with Jesus leaving behind His glory and becoming flesh, and ending with His being received up in glory. In between He is vindicated, appears to angels, is proclaimed among all nations, and believed on in the world, as God’s purposes go forward.

He who was manifested in the flesh,

Justified in the spirit,

Appeared to angels,

Preached among the nations,

Believed on in the world,

Received up in glory.’

It will be noted that each pair goes together. ‘Manifested in the flesh -- justified in the spirit’ (Contrast and paralleling of flesh and spirit). Seen of angels -- preached among the nations (contrast and paralleling of the heavenly angels and the earthly nations). Believed on in the world -- received up in glory (contrast of and paralleling of the world and glory). We should also notice the parallel of ‘appeared to angels’ with ‘received up in glory’. This might suggest a pattern of two lines connected with earth followed by a line connected with Heaven. Alternatively we might see a pattern of three earthly connections, incarnated, proclaimed among nations, believed on in the world, and three supernatural connections, justified in spirit, appeared to angels, received in glory.

‘He who was manifested in the flesh.’ As John put it, ‘the Word (Who was God) was made flesh and dwelt among us’ (John 1:14). Here we have Jesus revealed in a human body that was His own. Leaving His former glory, He came among us and hungered and thirsted as we do. And He shared our human weakness, although not our sinfulness (or at least not until He was made sin for us). In the powerful words of Philippians 2:7-8 a, ‘He emptied Himself, took on Him the form of a servant and was made in the likeness of men, being found in fashion as a man’. There may well be a hint here directed against those who degraded the flesh and exalted the spirit (1 Timothy 4:1-6).

We must, however, take account of the verb used. ‘Manifested’ indicates openly revealing something as it is. Thus we must see here an indication that in His coming in the flesh He was ‘made known to us’. He was revealed as He really is. In this regard we should consider Matthew 11:2-6 where He indicates that His mighty works revealed Him as the Coming One, His reference to the fact that His casting out of evil spirits revealed that the Kingly Rule of God had come in Him (Matthew 12:28), and the reference to His teaching being totally without comparison thus revealing someone totally unique (Mark 1:22; Mark 1:27; Mark 11:18; John 7:46). We must consider also His words to Philip, ‘he who has seen Me, has seen the Father’ (John 14:9). Jesus was thereby declaring that in His coming in the flesh He had manifested the divine Being of His Father.

‘Justified in the spirit.’ This clear parallel and contrast with ‘manifested in flesh’ (compare 1 Peter 3:18, ‘being put to death in the flesh, but made alive in the spirit’) may be interpreted in a number of ways, and may have been intended to be so interpreted as bringing out the overall magnificence of Jesus Christ the Lord. Thus:

· It may mean that as a result of His spirit revealed in His manner of life, while He was being manifested in flesh, He did not reveal the weakness of the flesh as other men did, but rose above it so that His supreme righteousness was recognised and acknowledged, either by man, or by God, or by both.

· Alternatively it could signify that He was vindicated by God in the receiving of the Spirit and the voice at His baptism (Matthew 3:16-17).

· Alternatively it may have in mind the cross which was followed by the release of His spirit in death when He committed His spirit it to God (Luke 23:46), and was then fully ‘acknowledged to be righteous’ as a result of having ‘humbled Himself and becoming obedient to death, yes, even death on the cross’ (Philippians 2:8). This connection would agree with the words in Hebrews 9:14, ‘Who through the eternal Spirit offered Himself to God’.

· Or it may mean that all through his earthly life Jesus was enabled in His sinlessness by the power of the Spirit, Who guided Him in the right way. His perfect submission to His Father through the Spirit thus keeping Him without sin, so that He was seen to be truly righteous.

· Or it may mean that Jesus' claims were vindicated by the action of the Spirit who dwelt in him. Thus when Jesus was accused by the scribes and Pharisees of healing demoniacs by the power of the devil, his reply was: "If I cast out devils by the Spirit of God, then the Kingly Rule of God is come upon you" (Matthew 12:28). The power that was in Jesus is then seen to be the power of the Spirit, and the mighty acts He performed may be seen as the vindication of the tremendous claims which He made.

· Or it may refer to the Spirit’s vindication of Him by the resurrection, when as a result of coming out of His tomb His acceptance by God as righteous was made clear to all, so that He was ‘declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead’ (Romans 1:4; compare 1 Peter 3:18).

· Or, indeed, in mind may be all of these, for these are deliberately enigmatic and all-inclusive statements.

But the main overall point from the words was that His supreme righteousness was in one way or another revealed and acknowledged, both in life and in death.

‘Appeared to angels.’ The verb used here means specifically ‘appeared to, made himself seen to’. This may refer to:

· Their watch over His earthly life (e.g. Luke 2:13-14; Matthew 4:11 with Hebrews 1:14, compare also 1 Peter 1:12). Note how Paul also considers that he and Timothy appeared ‘to the elect angels’ (1 Timothy 5:21).

· His self-manifestation to the angels as they comforted Him in the Garden of Gethsemane (Luke 22:43) and watched in anguish over His suffering, ready at any instant to draw the sword at God’s command (Matthew 26:53, compare again 1 Peter 1:12).

· His manifestation to the evil powers that He fought while on the cross (Colossians 2:15).

· His manifestation to the angels present after His resurrection (Luke 24:4-6). They were thus able to declare, ‘He is not here, He is risen’.

· His manifestation to all heavenly beings as He was raised to God’s right hand (Ephesians 1:20-22).

· His manifesting of Himself to ‘the spirits in prison’ in 1 Peter 3:19 when His triumphant victory was presumably announced to them.

His manifestation in Heaven (Revelation 5:12; see also Ephesians 3:10).

Whichever way it is, and most may be included, (it may be saying ‘He appeared to the denizens of the heavenly realm of all kinds’) heavenly beings were very much involved in His triumph.

‘Preached among the nations.’ In contrast with His welcome in Heaven by those who could only wonder is the advancement of His purposes on earth by the proclamation of men who toiled and suffered in order to take His Name to the nations. This may have in mind His preaching during His earthly life among both Jews and Gentiles (if it is to be seen as prior to His being received in glory), for He had preached before ‘every nation under Heaven’ when He preached in the Temple (compare Acts 2:5), or more likely it has in mind the advance of the Gospel as described in Acts, with emphasis being placed on His being brought to the nations as the Saviour of all men. Note the contrast between appeared to angels and preached among the nations. The angels could only watch in wonder, it was weak men like Paul and Timothy who had to take the message to the world.

‘Believed on in the world.’ This indicates the success of the above preaching, and may also be intended to indicate the widespread nature of the success. But central to the thought is probably that within the unbelieving world into which He came as a light into the darkness, were those who believed and responded to Him. ‘He came to His own world, and His own people received Him not, but to as many as did receive Him to them gave He the right to be sons of God, even to those who believed on His Name’ (John 1:12). Note the progression, ‘preached among -- believed on’.

‘Received up in glory.’ This almost certainly refers to the resurrection and ascension, when He was to receive the glory that had been His before the world was (John 17:5). He was ‘highly exalted, and given the Name which is above every name, that in the Name of Jesus every knee should bow -- and every tongue confess that Jesus Christ is Lord, to the glory of God the Father’ (Philippians 2:9-11). For God ‘raised Him from the dead and made Him sit at His right hand in heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come’ (Ephesians 1:20-21). And here it contrasts with what had happened in the world. At this point He Who had emptied Himself from being in the form of God (Philippians 2:6-7 a), was glorified and made both Lord and Christ (Acts 2:36).

Thus, as we have already seen, the purpose of these words is to indicate the coming of Jesus in the flesh and the way in which, as a result of that coming, He has been vindicated, so that the Gospel has spread effectively, being wondered at in Heaven (Ephesians 3:10) and experienced on earth, and resulting in His final triumph in the resurrection and ascension. Here is the guarantee of the success of Timothy’s ‘warring the warfare’ (1 Timothy 1:18). The emphasis is on the externals of what was accomplished, with the cross and resurrection being assumed, and not seen as directly relevant to Paul’s particular purpose here, except in so far as they are a part of His becoming man and being finally glorified.

So we come to the end of this section which began with Timothy having to war his warfare, and being required to call on the church to do the same, and ends with the church being seen as the church of the living God and connected with the certainty of Christ’s triumph which revealed the power of the living God as nothing else could. Note also how the first section of the letter (1 Timothy 3:1-16) ended with the triumph and mysteriousness of the King of the Ages, incorruptible, invisible, the only God, while here we have portrayed what the King of the Ages did when He came down to earth, the incorruptible took on Himself a corruptible body, the invisible made Himself visible, manifesting Himself in the flesh, the only God became man, and finally, having triumphed, returned to His former glory at the right hand of His Father, but now also as One Who had been made man, and could act as a mediator between God and men (1 Timothy 2:5-6). In so far as it was possible the incarnation had actually added to God’s glory. That is the wonder of the incarnation as expressed in this hymn.