1 Timothy 3:16

1 Timothy 3:16

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 Gentiles, believed on in the world, received up into glory.

a. NLT: Without question, this is the great mystery of our faith: Christ was revealed in a human body and vindicated by the Spirit. He was seen by angels and announced to the nations. He was believed in throughout the world

and taken to heaven in glory.

b. NIV: Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.

c. YLT: And, confessedly, great is the secret of piety -- God was manifested in flesh, declared righteous in spirit, seen by messengers, preached among nations, believed on in the world, taken up in glory!

d. Amplified Bible Classic: And great and important and weighty, we confess, is the hidden truth (the mystic secret) of godliness. He [God] was made visible in human flesh, justified and vindicated in the [Holy] Spirit, was seen by angels, preached among the nations, believed on in the world, [and] taken up in glory.

e. Worrell Translation: And confessedly, great is the mystery of godliness; God was manifested in flesh, was justified in the Spirit, was seen by angels, preached among the gentiles, believed on in the world, taken up in glory.

f. Wuest Translation: And confessedly, great is the mystery of godliness; who [Christ Jesus, v. 13] was made visible in the sphere of flesh [His humanity], vindicated in the sphere of spirit [as to His deity], seen of angels, proclaimed among the nations, believed on in the world, taken up to glory.

1. “And without controversy great is the mystery of godliness…”

a. And [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. without controversy [Strong: 3672 homologoumenos hom-ol-og-ow-men'-oce adverb of present passive participle of 3670; confessedly:--without controversy.]

c. great [Strong: 3173  megas meg'-as (including the prolonged forms, feminine megale, plural megaloi, etc.; compare also 3176, 3187); big (literally or figuratively, in a very wide application):--(+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years.]

d. is [Strong: 2076 esti es-tee' third person singular present indicative of 1510; he (she or it) is; also (with neuter plural) they are:--are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.]

e. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

f. mystery [Strong: 3466 musterion moos-tay'-ree-on from a derivative of muo (to shut the mouth); a secret or "mystery" (through the idea of silence imposed by initiation into religious rites):--mystery.]

g. of godliness [Strong: 2150 eusebeia yoo-seb'-i-ah from 2152; piety; specially, the gospel scheme:--godliness, holiness.]

2. “…God was manifest in the flesh…”

a. God [2316 * Theos][Strong: a deity, especially (with 3588) the supreme Divinity; figuratively, 

a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

b. was manifested [5319 * phaneroo][Strong: to render apparent (literally or figuratively):--appear, manifestly declare, (make) manifest (forth), shew (self).]

1). Most of the newest translations have “He” instead of “God” which the KJV has as well as Young’s Literal and A.S. Worrell. The arguments over if it is “God” or “He” have produced volumes of proofs for both sides. There was a day in which I would have dogmatically clung to the KJV and there are no doubt sill some instances where I still would. I will always be a King James man, I study out of the King James, I teach out of the King James and when I memorize, I memorize out of the King James. When I study I use other translations because sometimes it makes things clearer, but when I have ever taught on the Deity of Christ, this is one of the verses I quote. Do I think you are less of a Christian because you use a different translation, absolutely not, but when we ever cite Scripture to prove historic Christian doctrine, let us use a translation that supports them and not denies them. I am not an expert but I am sure that in all of the translations that have “He” instead of “God”, the rest of the Bible translation will verify the historic Christian doctrine that Jesus is God.

2). Albert Barnes Commentary: God – Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek word was Θεὸς Theos, “God,” or whether it was ὅς hos, “who,” or ὁ ho, “which.” The controversy has turned, to a considerable degree, on the reading in the “Codex Alexandrinus;” and a remark or two on the method in which the manuscripts in the New Testament were written, will show the true nature of the controversy. Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents; see a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson’s Biblotheca Sacra, No. 2, pp. 254ff The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for πατερ pater, “father;” κς for κυριος kurios, “Lord;” Θς for Θεος Theos, “God,” etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original uncials (capitals) were ΘC, standing for Θεὸς Theos, “God,” and the line in the Θ, and the faint line over it, were obliterated from any cause, it would easily be mistaken for OC – ὅς hos – “who.” To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line “over” the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading “God,” it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it: “who,” or “which.” The Vulgate is, “Great is the sacrament of piety which was manifested in the flesh.” The Syriac, “Great is the mystery of godliness, that he was manifested in the flesh.” The “probability” in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was Θεός Theos – “God.” At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not “necessary” to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere.

3). Regardless if the correct reading is “He” or “God”, the Scriptures teach that Jesus is God and that he was manifested on this earth.

a). John 1:1-4 In the beginning was the Word, and the Word was with God, and the Word was God.

1:2 The same was in the beginning with God.

1:3 All things were made by him; and without him was not anything made that was made.

1:4 In him was life; and the life was the light of men.

b). John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

c. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

d. the flesh [Strong: 4561 sarx sarx probably from the base of 4563; flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):--carnal(-ly, + -ly minded), flesh(-ly).]

3. “…justified in the Spirit…”

a. justified [1344 * dikaioo][Strong: from 1342; to render (i.e. show or regard as) just or innocent:--free, justify(-ier), be righteous.][Vine: "to show to be right or righteous;" in the Passive Voice, to be justified.]

b. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

c. the Spirit [Strong: 4151 pneuma pnyoo'-mah from 4154; a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:--ghost, life, spirit(-ual, -ually), mind.]

1). When was Christ Jesus “justified in the Spirit”? It was when we were justified after he was delivered for our sin.

a). Romans 4:25 Who was delivered for our offences, and was raised again for our justification.

b). 2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

2). When we were justified he was justified, when he was quickened, we were quickened. When he was raised, we were raised with him.

a). 1 Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

b). Ephesians 2:5, 6 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

3). Christ Jesus suffered for our sins and when the price was paid, God was satisfied and we were justified.

a). Isaiah 53:10, 11 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

4). Other verses that support the suffering of Christ Jesus in hell.

a). Psalm 71:20, 21 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

21 Thou shalt increase my greatness, and comfort me on every side.

b). Psalm 18:4-6 The sorrows of death compassed me, and the floods of ungodly men made me afraid.

18:5 The sorrows of hell compassed me about: the snares of death prevented me.

18:6 In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.

5). Matthew Henry:  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, Romans 4:25. He was put to death in the flesh, but quickened by the Spirit, 1 Peter 3:18.

4. “…seen of angels, preached unto the Gentiles…”

a. seen [Strong: 3700 optanomai op-tan'-om-ahee, a (middle voice) prolonged form of the primary (middle voice) optomai op'-tom-ahee; which is used for it in certain tenses; and both as alternate of 3708 to gaze (i.e. with wide-open eyes, as at something remarkable; and thus differing from 991, which denotes simply voluntary observation; and from 1492, which expresses merely mechanical, passive or casual vision; while 2300, and still more emphatically its intensive 2334, signifies an earnest but more continued inspection; and 4648 a watching from a distance):--appear, look, see, shew self.]

b. of angels [Strong: 32 aggelos ang'-el-os from aggello (probably derived from 71; compare 34) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor:--angel, messenger.]

c. preached [Strong: 2784 kerusso kay-roos'-so of uncertain affinity; to herald (as a public crier), especially divine truth (the gospel):--preacher(-er), proclaim, publish.]

d. unto [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

e. the Gentiles [Strong: 1484 ethnos eth'-nos probably from 1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):--Gentile, heathen, nation, people.]

5. “…believed on in the world, received up into glory.”

a. believed on [Strong: 4100 pisteuo pist-yoo'-o from 4102; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ):--believe(-r), commit (to trust), put in trust with.]

b. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

c. the world [Strong: 2889 . kosmos kos'-mos probably from the base of 2865; orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow sense, including its inhabitants, literally or figuratively (morally)):--adorning, world.]

d. received up [Strong: 353  analambano an-al-am-ban'-o from 303 and 2983; to take up:--receive up, take (in, unto, up).]

e. into [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

f. glory [Strong: 1391 base of 1380; glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship.]