{8} And without controversy great is the mystery of godliness: God was manifest in the flesh, {k} justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

(8) There is nothing more excellent than this truth, of which the Church is the keeper and preserver here among men, the ministry of the word being appointed to that end and purpose: for it teaches us the greatest matters that may be thought, that is, that God has become visible in the person of Christ by taking our nature upon him, whose majesty, even though in such great weakness, was manifested in many ways, in so much that the sight of it pierced the very angels. And to conclude, he being preached to the Gentiles was received by them, and is now placed above in unspeakable glory.

(k) The power of the Godhead showed itself so marvellously in the weak flesh of Christ, that even though he was a weak man, yet all the world knows he was and is God.

People's New Testament

3:16 Without controversy. Undoubtedly.

Great is the mystery of godliness. The mystery that God has revealed to us in the gospel in order to make men godly. The great things revealed in this mystery are next named, certainly wonderful things, well called great. Six elements enter into this mystery of godliness, elements all of which were fully revealed in the gospel. The mystery is not something incomprehensible, but the hidden wisdom of God revealed in the gospel; a sense similar to that in which mystery is always used in the Scriptures. Compare Mt 13:11 Re 1:20 17:5,7.

God was manifest in the flesh. Was manifested in Jesus Christ.

Justified in the Spirit. When, after his condemnation to death, the power of God raised him from the dead.

Seen of angels. The angels were at the open tomb and told the women of his resurrection.

Preached unto the Gentiles. A wonderful fact in the mind of a Jew like Paul, who had been trained to believe that the Gentiles were accursed.

Received up into glory. At the Ascension.

Wesley's Notes

3:16 The mystery of godliness - Afterwards specified in six articles, which sum up the whole economy of Christ upon earth. Is the pillar and ground - The foundation and support of all the truth taught in his church. God was manifest in the flesh - In the form of a servant, the fashion of a man, for three and thirty years. Justified by the Spirit - Publicly declared to be the Son of God, by his resurrection from the dead. Seen - Chiefly after his resurrection. By angels - Both good and bad. Preached among the gentiles - This elegantly follows. The angels were the least, the gentiles the farthest, removed from him; and the foundation both of this preaching and of their faith was laid before his assumption. Was believed on in the world - Opposed to heaven, into which he was taken up. The first point is, He was manifested in the flesh; the last, He was taken up into glory.

Scofield Reference Notes

Margin mystery

See Scofield Note: "Mt 13:11".

Margin angels

See Scofield Note: "Heb 1:4".

Margin world

kosmos = mankind. See Scofield Note: "Mt 4:8".

Jamieson-Fausset-Brown Bible Commentary

16. And-following up 1Ti 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; Php 2:7; 1Jo 1:2; 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, 14; Ro 16:25, 26; Col 1:26; 2Ti 1:10; Tit 2:11; 3:4; 1Jo 3:5, 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 (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 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; Ac 22:14; Ro 4:25; 6:7, 10; Heb 9:28; 1Pe 3:18; 4:1 1Jo 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 Ro 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 (Mt 11:19; Lu 7:35; Ro 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; 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 (Mt 7:29; Joh 7:46), His works (Joh 2:11; 3:2), by His Father's testimony at His baptism (Mt 3:17), and at the transfiguration (Mt 17:5), and especially by His resurrection (Ac 13:33; Ro 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 (Mt 28:19; Ro 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, 10; 1Pe 1:12; compare Col 1:16, 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 (1Jo 2:15; 5:19). Opposed to "glory" (Joh 3:16, 17). This followed upon His being "preached" (Ro 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 (Mr 16:19; Lu 24:51; Ac 1:11). His reception in heaven answers to His reception on earth by being "believed on."

Matthew Henry's Concise Commentary

3:14-16 The church is the house of God; he dwells there. The church holds forth the Scripture and the doctrine of Christ, as a pillar holds forth a proclamation. When a church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be first and greatest. The mystery of godliness is Christ. He is God, who was made flesh, and was manifest in the flesh. God was pleased to manifest himself to man, by his own Son taking the nature of man. Though reproached as a sinner, and put to death as a malefactor, Christ was raised again by the Spirit, and so was justified from all the false charges with which he was loaded. Angels ministered to him, for he is the Lord of angels. The Gentiles welcomed the gospel which the Jews rejected. Let us remember that God was manifest in the flesh, to take away our sins, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works. These doctrines must be shown forth by the fruits of the Spirit in our lives.

Matthew Henry's Whole Bible Commentary

Verses 14-16

He concludes the chapter with a particular direction to Timothy. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But he wrote lest he should tarry long, that Timothy might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe,

I. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God. Observe here, 1. God is the living God; he is the fountain of life, he is life in himself, and he gives life, breath, and all things to his creatures; in him we live, and move, and have our being, Acts 17:25, 28. 2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there. "This is my rest, here will I dwell, for I have chosen it;" there may we see God's power and glory, Ps. 63:2.

II. It is the great support of the church that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols.

1. As the church of God, it is the pillar and ground of truth; that is, either, (1.) The church itself is the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for truth is the pillar and ground of the church; but the church holds forth the scripture and the doctrine of Christ, as the pillar to which a proclamation is affixed holds forth the proclamation. Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God, Eph. 3:10. (2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles that they seemed to be pillars, Gal. 2:9. [1.] Let us be diligent and impartial in our own enquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it. "Buy the truth, and sell it not (Prov. 23:23), do not part with it on any consideration." [3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.

2. But what is the truth which the churches and ministers are the pillars and grounds of? He tells us (v. 16) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus: "The pillar and ground of the truth, and without controversy great is the mystery of godliness." He supposes this mystery to be the pillar, etc. Observe,

(1.) Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and which cannot be comprehended by reason, because it is above reason, though not contrary thereto. It is a mystery, not of philosophy or speculation; but of godliness, designed to promote godliness; and herein it exceeds all the mysteries of the Gentiles. It is also a revealed mystery, not shut up and sealed; and it does not cease to be a mystery because now in part revealed. But,

(2.) What is the mystery of godliness? It is Christ; and here are six things concerning Christ, which make up the mystery of godliness. [1.] That he is God manifest in the flesh: God was manifest in the flesh. This proves that he is God, the eternal Word, that was made flesh and was manifest in the flesh. When God was to be manifested to man he was pleased to manifest himself in the incarnation of his own Son: The Word was made flesh, Jn. 1:14. [2.] He is justified in the Spirit. Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all the calumnies with which he was loaded. He was made sin for us, and was delivered for our offences; but, being raised again, he was justified in the Spirit; that is, it was made to appear that his sacrifice was accepted, and so he rose again for our justification, as he was delivered for our offences, Rom. 4:25. He was put to death in the flesh, but quickened by the Spirit, 1 Pt. 3:18. [3.] He was seen of angels. They worshipped him (Heb. 1:6); they attended his incarnation, his temptation, his agony, his death, his resurrection, his ascension; this is much to his honour, and shows what a mighty interest he had in the upper world, that angels ministered to him, for he is the Lord of angels. [4.] He is preached unto the Gentiles. This is a great part of the mystery of godliness, that Christ was offered to the Gentiles a Redeemer and Saviour; that whereas, before, salvation was of the Jews, the partition-wall was now taken down, and the Gentiles were taken in. I have set thee to be a light of the Gentiles, Acts 13:47. [5.] That he was believed on in the world, so that he was not preached in vain. Many of the Gentiles welcomed the gospel which the Jews rejected. Who would have thought that the world, which lay in wickedness, would believe in the Son of God, would take him to be their Saviour who was himself crucified at Jerusalem? But, notwithstanding all the prejudices they laboured under, he was believed on, etc. [6.] He was received up into glory, in his ascension. This indeed was before he was believed on in the world; but it is put last, because it was the crown of his exaltation, and because it is not only his ascension that is meant, but his sitting at the right hand of God, where he ever lives, making intercession, and has all power, both in heaven and earth, and because, in the apostasy of which he treats in the following chapter, his remaining in heaven would be denied by those who pretend to bring him down on their altars in the consecrated wafers. Observe, First, He who was manifest in flesh was God, really and truly God, God by nature, and not only so by office, for this makes it to be a mystery. Secondly, God was manifest in flesh, real flesh. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. 2:14. And, what is more amazing, he was manifest in the flesh after all flesh had corrupted his way, though he himself was holy from the womb. Thirdly, Godliness is a mystery in all its parts and branches, from the beginning to the end, from Christ's incarnation to his ascension. Fourthly, It being a great mystery, we should rather humbly adore it, and piously believe it, than curiously pry into it, or be too positive in our explications of it and determinations about it, further than the holy scriptures have revealed it to us.