I told you that I worship both God and the messianic king.
That's all I wanted to know-
1Ti 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.
1 ) "And without controversy" (kai homologoumenos) "And confessedly," beyond successful testamentary contradiction, as a case made out, sustained by incontrovertible legal evidence;
2) "Great is the mystery of godliness" (mega estin to tes eusebeias musterion) "Great is the mystery of piety, godliness." The term "mystery" is used to express both the divine and human aspects of the Christian faith in manifestation; of Jesus Christ, Col_1:27, "Christ in you.
a) "God was manifest in the flesh" (hos epanerothe en sarki) "Who was manifested in flesh." God in Christ, Joh_1:1; Joh_1:14; Gal_4:4-5; Heb_1:1-3. "God was in Christ reconciling the world to Himself," 2Co_5:10.
b) "Justified in the Spirit" (edikaiothe en pneumati) "Justified in (the) Spirit," in four ways:
1) begotten of the Holy Spirit, Luk_1:35; Mat_1:18; Mat_1:21;
2) when baptized, Mat_3:16; Joh_1:31-34;
3) announced His ministry, Luk_4:16-21;
4) when raised from the dead, Rom_8:11.
c) "Seen of angels" (ophthe angelois) "Was seen by angels, “ on four occasions:
1) at His birth, Luk_2:9-13;
2) at the end of His temptation, Mat_4:11;
3) at His resurrection, and
4) at His ascension, Act_1:9-11.
d) "Preached unto the Gentiles" (ekeruchthe en ethnesin) "Was heralded or preached among nations, Gentiles, peoples," on four occasions:
1) to the Samaritan woman, Joh_4:1-54;
2) to the Syrophoenecian woman, Mar_7:26;
3) to Cornelius' house, Act_10:1-48;
4) Paul, Act_13:46-48; Rom_1:14-16.
e)
"Believed on in the world" (episteuthe en kosmo) "Was believed on in the world." Joh_4:39-42; Joh_1:11-12. Not only did the apostles and church believe on Him, but also many of the Samaritans, half-breed of races believed on Him as Savior and Lord.
f) "Received up into glory" (anelemphthe en dokse)
"And was taken up in glory," to the glory He had with the Father before the world was; Joh_17:1; Joh_17:5; Luk_24:50-51; Act_1:9-11; Heb_1:3; Heb_10:12-13; 1Pe_3:22.
Great is this continuing mystery Of godliness or piety, as our Lord prepares a place for His own, Joh_14:1-2, and makes intercession and advocacy to the Father in behalf of every believer, Heb_7:25; 1Jn_2:1-2.
God manifested in the flesh The Vulgate’s translator, by leaving out the name of God, refers what follows to “the mystery,” but altogether unskillfully and inappropriately, as will clearly be seen on a bare perusal, though he has Erasmus on his side, who, however, destroys the authority of his own views, so that it is unnecessary for me to refute it.
All the Greek copies undoubtedly agree in this rendering, “God manifested in the flesh.” But granting that Paul did not express the name of God, still any one who shall carefully examine the whole matter, will acknowledge that the name of Christ ought to be supplied. For my own part, I have no hesitation in following the reading which has been adopted in the Greek copies. In calling the manifestation of Christ, such as he afterwards describes it, a “great mystery,” the reason is obvious; for this is “the height, depth, and breadth of wisdom,” which he has elsewhere mentioned, (Eph_3:18,) by which all our senses must unavoidably be overwhelmed.
Let us now examine the various clauses in their order. He could not have spoken more appropriately about the person of Christ than in these words, “God manifested in the flesh.” First, we have here an express testimony of both natures; for he declares at the same time that Christ is true God and true man. Secondly, he points out the distinction between the two natures, when, on the one hand, he calls him God, and, on the other, expresses his “manifestation, in the flesh.” Thirdly, he asserts the unity of the person, when he declares, that it is one and the same who was God, and who has been manifested in the flesh.
Thus, by this single passage, the true and orthodox faith is powerfully defended against Arius, Marcion, Nestorius, and Eutyches. There is also great emphasis in the contrast of the two words, God in flesh How wide is the difference between God and man! And yet in Christ we behold the infinite glory of God united to our polluted flesh in such a manner that they become one. (67)
