And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.

“Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.”

“We hold it necessary to honor, even as the Father is honored, the God who was manifested by the cross. They [the Eunomians] find the passion a hindrance to glorifying the Only-Begotten God equally with the Father that begat him.… Eunomius makes the suffering of the cross to be a sign of divergence in essence, in the sense of inferiority, considering, I know not how, the surpassing act of power, by which he was able to perform this, to be an evidence of weakness. He fails to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration. Indeed, to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect—that "God was manifested in the flesh," that "the light shined in the darkness," "the Life tasted death"—and all such declarations which the heralds of the faith are prone to make. By these is increased the marvelous character of him who manifested the superabundance of his power by means external to his own nature.”

“"If you knew my essence and dignity, you would also know that of the Father. And henceforth you will know him, and you have seen him" (the former in future, the latter at present), that is, "through me." Moreover by "sight" he meant knowledge by means of the understanding. For we can both see and fail to know persons whom we actually see, but we cannot both know and fail to know at the same time persons whom we know. That is why he declared, "And you have seen him," just as Scripture says, "as he has been seen by angels also." Even though his very essence was not, of course, seen, it said that he "has been seen," clearly meaning "seen" in such a way as it was possible for the angels to see.”

“But when the fullness of time came, Wisdom was sent in the flesh, not to fill angels nor to be an angel, except insofar as she announced the Father's plan which was also her own. She was sent not to be with men and in men, for this too had been done before, both in the Fathers and in the prophets, but that the Word itself might become flesh, that is, that it might become a man. This future mystery, when revealed, would likewise be the salvation of those wise and saintly men, who had been born of women before he himself was born of a virgin, and ever since it has been accomplished and preached, it is the salvation of all who believe, hope and love.”

“No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very "foundation of the world" one and the same "cause of salvation" for all. For, the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time that Christ was born but augmented. This "mystery of great compassion," with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.”

“Above the Apostle showed what sort of persons deacons and their wives ought to be; here he shows how deacons should conduct themselves toward their wives and toward their children and household. And first he sets down the teaching; second, its reason, at the words "for those who have ministered well." He says then: I said that the wives of deacons should be chaste. Although chastity must be maintained in wives on their husbands' account, it is even more necessary in the men themselves, that they be entirely free from contact with women. But because on this standard there would be few ministers, he concedes that they be at least husbands of one wife, since to have had several is a sign of incontinence and against the signification of the sacrament. And hence it is that the Lord instituted marriage of one to one. Hence also the first wife is blessed, not the second. Then he advises how they should conduct themselves toward their children, saying, "who preside well over their children," namely, by instructing them well in good discipline and life. Eccli. VII, 25: "Do you have sons? Discipline them," et cetera. Consequently he exhorts them to preside well over the whole house, that is, the household, namely with gentleness. Eccli. IV, 35: "Do not be like a lion in your house," et cetera. And he gives the reason for this, saying, "for those who have ministered well," etc.; as if to say: what you require of bishops is reasonable, because they are prelates. But why require it of a deacon, who is a minister? He answers, saying, "for those who," et cetera. And first he shows that the good use of this ministry is a way to greater dignity; second, that it is also a way to eternal life. As to the first he says, "for those who have ministered well," by exercising the office of deacon — for what in Greek is "diaconus," in Latin is called "minister" — "acquire for themselves a good degree," that is, they merit to be promoted to a higher degree. Matth. XXV, 21: "Because you have been faithful over a few things, I will set you over many," et cetera. And he says "good," because above, in the same epistle: "He who desires the episcopate desires a good work." Yet their end does not lie in this, but along with this they have a reward from God. Io. XII, 26: "I will that where I am, there also my minister may be." And therefore he says "much confidence," namely of the help of grace in the present, and of glory in the future; and this "in faith," etc., that is, through faith in Christ. II Cor. III, 4: "Such confidence we have," et cetera. Is. XII, 2: "I will act with confidence, and I will not fear." Then, when he says "these things I write to you," he gives the reason for all the aforesaid admonitions. And first he excludes a supposed cause; second, he establishes the true one, at the words "but if"; third, he assigns the reason, at the words "which is the Church." Concerning the first it should be known that Timothy might believe that, since he was writing, he would not see him thereafter, otherwise it would seem superfluous to admonish him by letter. And therefore he says, "these things I write to you, son." And he calls him son, because he was most dear to him. I Cor. IV, 17: "Therefore I have sent to you Timothy, who is my most dear son." And he says "hoping," as one not certain. II Io. I, 12: "Having many things to write to you, I would not do it by paper and ink; for I hope that I shall be with you, and speak mouth to mouth." I write, therefore, although I have hope, because hope can be drawn out at length. Prov. XVI, 1: "It is for man to prepare the soul, and for the Lord to govern the tongue." And therefore he says, "but if I tarry," et cetera. I Thess. II, 18: "But Satan hindered us." I write, therefore, in case I should tarry, that you may know how you ought to conduct yourself in the house of God. Ps. LXVII, 6: "He makes those of one manner to dwell in a house," et cetera. Then, when he says "which is the Church," he assigns the reason why one ought to conduct oneself in this way in it. And he assigns the reason for this cause, which is twofold: first, by commending the Church herself; second, the unity of the Church, at the words "and manifestly." Concerning the first he does two things: first he commends the Church on the part of him whose Church she is; second, from the truth of the Church herself, at the word "pillar." On the part of him whose the Church is, because it is "of the living God." "Church" is said as it were a uniting, because in the Church there is a uniting of the faithful. Rom. VIII, 30: "Whom he called," et cetera. And they are united in God. Io. XVII, 21: "That they also may be one in us," et cetera. And therefore he says, "which is of God." And he adds "living," to distinguish it from other gods, to whom the Gentiles are gathered. For these are dead, but the God of the Church is living. Io. V, 26: "As the Father has life in himself," et cetera. One ought, then, to conduct oneself in it in such a way that we live spiritually. Ps. XCII, 7: "Holiness becomes your house, O Lord," et cetera. The second reason is from the truth of the Church. For it is natural to man to desire the knowledge of truth, since it is the perfection of the intellect. Hence Augustine says that beatitude is the end of man, which is nothing other than joy in the truth. This became known to the philosophers through creatures, Rom. I, 19. But in this they wavered, because they did not have certainty of the truth, both because they were corrupted by errors, and because it is scarcely found among them that they agree in the truth. But in the Church there is firm knowledge and truth. Hence he says "pillar." Eccli. XXIV, 7: "My throne is in a pillar of a cloud," et cetera. Eccli. XXVI, 23: "golden pillars," et cetera. And it is called golden, because holy in itself. And "firmament," namely with respect to others, because they cannot be made firm in the truth except through the sacraments of the Church. Lc. XXII, 32: "You, once converted, confirm," et cetera. Ps. LXXIV, 3: "I have confirmed its pillars." Because, therefore, the Church gathers together in God and gives knowledge of the truth, we ought to be in her. Then, when he says "and manifestly," he commends the truth of the Church. And first, Christ, for whose manifestation it appeared; second, he treats of his exaltation, at the word "taken up." Now he commends Christ in two ways. First as to the divine nature; second as to the human, at the words "which was manifested." He says then, "and manifestly," et cetera. Because "sacrament" is the same as a sacred secret. Now nothing is so secret as that which we bear in the heart. Much more, then, is that which is in the heart of God both secret and sacred. I Cor. II, 11: "The things that are of God no one knows except the Spirit of God," et cetera. Is. XXIV, 16: "My secret to myself." Is. XLV, 15: "You are a hidden God." And this is the Word of God in the heart of the Father. Ps. XLIV, 2: "My heart has uttered a good word." This secret, indeed, is "the sacrament of piety"; but the secret of man is sometimes vain. Ps. XCIII, 11: "The Lord knows the thoughts of men, that they are vain." Inasmuch, therefore, as it is restorative of the world, it is "of piety." Likewise "great," because he is true God, of whose greatness there is no end. This secret, therefore, which lies hidden in the heart of the Father, was made man. And therefore he describes him, second, as to his human nature. And first as to the flesh, second as to the soul. As to the first he says, "which was manifested in the flesh." Just as the word that lies hidden in the heart is manifested by a sensible word, so the Word of God lay hidden in the heart of God, but was manifested in the flesh. Io. I, 14: "The Word was made flesh," et cetera. As to the soul he says, "was justified in the spirit." This is explained in two ways. First, lest it be believed that the flesh was conceived first, he says that it was not, because "in the spirit," that is, he was conceived through the Holy Spirit. Matth. I, v. 20: "For that which is born of her is of the Holy Spirit." And Lc. I, 35: "For that which shall be born of you shall be called the Son of God"; and this because "the Holy Spirit shall come upon you," et cetera. Or in the holy human spirit, concerning which Io. XIX, v. 30: "He gave up the spirit." And thus it was manifested in the flesh, which nevertheless is with the spirit. And I say, the spirit justified, namely because he is just, without any stain. Then, when he says "appeared," he shows his manifestation, and first as made to the Angels, second to men, at the word "preached." He says, then, that that sacrament "appeared to Angels," and it exceeds even the knowledge of the Angels. Now that is said to appear which has it in its own power to be seen and not to be seen, and is not subject to the power of the one seeing. Hence one does not say: "a stone appears to me," but "I see a stone." If, then, an Angel had it in his own nature or power to see the Word, it would not be said that the Word appeared to him, but that he himself saw it when he wished. And therefore the Apostle says that it "appeared to Angels," because they did not see it by their own nature. And it is true that from the beginning it appeared to the Angels, when by conversion to himself he edified them; but when it was incarnate, many mysteries became known to the Angels which they had not known before. And therefore Bede says that at the nativity a brightness appeared to the Angels which had not before in truth been seen by men. And this in two ways: first as to the ministry of the apostles; second as to the knowledge of the peoples to whom it is manifested. For formerly it was manifested to the Jews alone, but now among the Gentiles. And therefore he says, "was preached to the Gentiles." Matth. ult.: "Going, therefore, teach all nations," et cetera. Ps. XCV, 3: "Declare his glory among the Gentiles." And this effectively, because "it was believed in the world." And this the Lord was praying for, Io. XVII, 18. And this is especially wondrous, that through simple, poor, and powerless men the whole world was converted. I Cor. I, 26: "Not many wise," etc.; and this "that no flesh should glory," et cetera. Second, he shows that the truth of God alone does this, because "it was taken up in glory" — namely Christ — because, having been manifested, he was taken up into the heavens. Matth. ult.: "The Lord Jesus indeed, after he had spoken to them, was taken up into heaven." Phil. c. II, 11: "And every tongue should confess that our Lord Jesus Christ is in the glory of God the Father."”

“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”

“Mystery of piety, meaning the mystery of the incarnation of the Son of God: and so in most Greek copies, and in St. Chrysostom we read, God appeared in the flesh. [6] — Taken up into glory, by Christ’s glorious ascension into heaven. (Witham) — After having spoken of the grandeur and infallibility of the Church, the apostle takes occasion from it to extol the great mystery of love, the incarnation and redemption of man. By this mystery the Second Person of the blessed Trinity became manifested in the flesh, justifying or proving his divinity by the virtue of the Holy Spirit appearing in his miracles, made known to the Angels, who were his messengers to bear the tidings to man, or assisting spirits to wait upon him, as at the nativity, in the desert, the agony, &c. preached to the world, and at length consummated to the world by his ascension into glory. (Calmet and others)”

“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”