And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the nations, believed on in the world, received up into glory (1 Tim. 3:16)
These wonderful words may have formed part of an early Christian hymn. Inserted by the Apostle Paul at this point in 1 Timothy, they have thus become part of the inspired Word. Six parallel statements give the highlights of the greatest life ever lived, that of the Lord Jesus Christ, who Himself is the Truth (see 1 Tim. 2:4; 3:15; Jn. 14:6). Although not arranged chronologically, it is noteworthy that this poetical composition is arranged antithetically: flesh–Spirit; angels–Gentiles; world–glory
The Greek word translated “without controversy” is literally rendered, “confessedly” (occurring only here in the NT). The word “mystery” is found twenty-seven times in the New Testament, twenty-one of them in Paul’s letters. It is defined by C. I. Scofield as follows: “A ‘mystery’ in Scripture is a previously hidden truth, now divinely revealed, but in which a supernatural element still remains despite the revelation.”1 Though a “mystery” is not something mysterious, only those who have been illuminated by the Holy Spirit are able to understand the open secrets of God. Actually, this opening statement of 1 Timothy 3:16 explains the words “pillar and ground of truth” in 3:15.
“The mystery of godliness (piety)” is one of many New Testament mysteries which the Lord has revealed to believing hearts. In his excellent book, Mystery Doctrines of the New Testament, T. Ernest Wilson lists fourteen.2 Such mysteries are not to be withheld but made .known (1 Cor. 4:1). As Mr. Wilson has helpfully pointed out: “Two of these mysteries in the New Testament are called ‘great.’ One is the relationship between Christ and His Church, illustrated by Adam and Eve (Eph. 5:32). The other is the mystery of godliness. We are told that it is such ‘without controversy,’ or by common consent. There should be no difference of opinion or argument here. All are agreed that this is one of the top secrets. Godliness or piety is one of Paul’s favorite words in the Pastoral Epistles. The word he uses indicates not piety as a quality or condition, but active, operative piety, a way of life. It should be noted that the secret of all godliness is occupation with a Person, with the One who is presented to us in this wonderful statement. The mystery of iniquity (2 Thess. 2:7) is headed up in a person, the man of sin. But in contrast, the mystery of godliness is also headed up in a Person, the Man of Sorrows (1 Tim. 3:16).”3
Let us now examine briefly the six statements as they occur in this profound text, realizing that in their glorious sweep of truth they take us from the incarnation to the ascension of our Lord Jesus Christ.
God Was Manifest in the Flesh
While the name “God” does not appear in the oldest manuscripts, there is no doubt as to the Person in view–namely, Christ. Here we have reference to His incarnation, and as Guy H. King has said: “His eternal existence is understood He did not begin at birth, any more than He ended at death; but Bethlehem was the point at which He showed Himself.”4 Of this statement, “God was manifest in the flesh,” Mr. Wilson has instructively commented: “There is very much to be said for the AV rendering as the correct one. The first word indicates His deity and the last one, ‘flesh,’ His humanity. God, who is a Spirit, becomes visible in a human body. The word ‘manifest’ covers the birth and the whole life of our Lord here below This has been Paul’s teaching in all of his epistles. For example, in Colossians 1, he expounds His deity and in Philippians 2 he outlines, in seven successive steps, His mighty stoop, from Godhead glory to the death of the cross. Here these mighty truths are expressed in synoptic form. God was manifest in the flesh. The Evangelist Luke uses 2,500 words to describe the incarnation; the Apostle John expresses it in four words: ‘The Word became flesh.’ Augustine, the early church father, expressed it in this way: ‘God–what more glorious; flesh what more lowly; God in flesh–what more marvelous!”‘5
Justified in the Spirit
These words have provoked much thought and difference of opinion. Nevertheless, most commentators agree that the Holy Spirit is meant, not the human spirit of Christ. In what way, then, was He justified or vindicated in the Spirit?
On two separate occasions heaven was opened and testified to the Person of Christ: (1) at His baptism in the Jordan River; and (2) on the Mount of Transfiguration, On the former occasion, He was vindicated by the visible sign of the Holy Spirit lighting upon Him in the form of a dove.
However, the greatest vindication of Christ was at His resurrection. While all three members of the Trinity were involved in this tremendous event, two scriptures tell us the resurrection was an act of the Holy Spirit (Rom. 8: 11; 1 Pet. 3:18). Christ’s resurrection is not explicitly stated in the words “justified in the Spirit,” but His resurrection is certainly implied.
Seen of Angels
In the past, present, and future, angels have an important role in the program of God. Our Lord was the object of their ceaseless and adoring gaze, and no less so when He became incarnate. The glorious salvation which He has freely provided for sinners is that which the angels desire to search into (1 Pet. 1:12).
Throughout His earthly sojourn Christ was “seen of angels,” the New Testament pinpointing five specific occasions when angelic ministry was involved on His behalf: (1) they announced His birth (Lk. 1:30-31; 2:13-14); (2) they ministered to Him following His forty days and nights in the wilderness (Mt. 4:11); (3) He was strengthened by an angel midst His agony in the Garden of Gethsemane (Lk. 22:43); (4) angels appeared at His resurrection both to the Roman guards and to the women (Mt. 28:4-6; Lk. 24:4); and (5) they were present at His ascension (Acts l:10-11).
Note that there was no angelic ministry at the cross.
Preached unto the Gentiles
The word “Gentiles” is literally “nations.” Christ was seen of angels but is now proclaimed to the nations, who have not seen Him except as they see Him in His own who are growing in likeness to Him.
Guy H. King has said: “The promulgation at Pentecost, Acts 2:8-11, was followed by the propagation at large Be it noted that the tidings were not of an extraordinary ‘it’, but of a wonderful ”Him’–not a thing, not a movement, not an experience, but a Person. It is ‘He who . . . was preached’–for it is He who in Himself is the Gospel; Christianity is CHRIST. This commission to preach Him is laid upon us also, as well as on those earliest disciples; and to refrain from that duty is criminal selfishness, withholding the water of life from souls dying from thirst; is plain disloyalty, refusing His orders to ‘go’ and do it; is evident stupidity, making, as it will, for spiritual ill-health of those who take in only, and never give out.”6
Believed on in the World
Countless multitudes through the centuries have truly believed on Christ. It is our privilege and responsibility to go and preach Christ to a lost world that we might be the instruments in God’s hands through whom some might genuinely believe on Him. “Mark that preposition,” says King, “it is not believed about, acceptance of the historical fact; neither is it believed in, acknowledgment of the spiritual power; but it is believed on, abandonment to the personal Saviour.”7
Received up into Glory
At first glance, this statement appears to be out of proper order since Christ’s ascension preceded the preaching and believing. However, the commission to preach was given immediately before His being received up into glory (Mk. 16:15-16, 19).
Where is Christ today? He is in glory. He ascended into glory forty days after His resurrection and is in glory now, His present session at God’s right hand extending until He comes again. Some day all who have believed on Him shall enter where He has gone ((Heb. 6:19-20), and as we see Him now by faith, we shall, in a coming day, see Him face to face, be like Him, and appear with Him in glory (1 Jn. 3:1-3; Col. 3:4).
“The mystery of godliness” is Christ, and in relation to the six statements of this tremendous text we see Him in His: Incarnation–Godliness manifested; Resurrection–Godliness vindicated; Manifestation–Godliness observed; Proclamation–Godliness preached; Appropriation –Godliness believed on; Glorification–Godliness enthroned.
Endnotes
1 The Scofield Reference Bible, p 1014
2 T. Ernest Wilson, Mystery Doctrines of the N. T., p. 11.
3 Ibid, p. 46.
4 Guy H. King, A Leader Led, p. 66.
5 Wilson, op. cit., p. 47.
6 King, op. cit., p. 67.
7 Ibid., p. 67.