SEV Biblia, Chapter 3:16
Y sin falta, grande es el misterio de la piedad: Dios se ha manifestado en carne; ha sido justificado con el Espíritu; ha sido visto de los Angeles; ha sido predicado a los gentiles; ha sido creído en el mundo; ha sido recibido en gloria.
Clarke's Bible Commentary - 1 Timothy 3:16
Verse 16. And, without controversy] kai omologoumenev? And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original. God was manifest in the flesh] If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars: 1. God was manifest in the flesh; 2. Justified in the Spirit; 3. Seen of angels; 4. Preached unto the Gentiles; 5. Believed on in the world; 6. Received up into glory.
Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, qeov efanerwqh en sarki, God was manifest in the flesh; for instead of qeov, God, several MSS., versions, and fathers, have ov or o, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, WHICH was manifest in the flesh.
The insertion of, qeov for ov, or ov for qeov, may be easily accounted for.
In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for pathr, pr; qeov, qv: kuriov, kv: ihsouv, ihv, &c. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the q, in qv, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then qv, the contraction for qeov, God, might be mistaken for ov, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read qv, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that qv was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that John i. 1, and 14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the GOSPEL was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text.
Justified in the Spirit] By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship.
Seen of angels] By aggeloi here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Pet. informs us that the angels desire to look into these things, 1 Pet. i. 12. And St. Paul says the same thing, Eph. iii. 9, 10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which FROM the BEGINNING OF THE WORLD had been HID in God; and which was now published, that unto the PRINCIPALITIES and POWERS in heavenly places might be MADE KNOWN, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification.
Preached unto the Gentiles] This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins.
Believed on in the world] Was received by mankind as the promised Messiah, the Anointed of God, and the only saviour of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only saviour of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated hzh lw[ olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Acts vi. 7. This was an additional proof of Christ's innocence.
Received up into glory.] Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator.
1. THE directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness.
2. It is well known that almost every Church supposes itself to be THE true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in verse 15 are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbour as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and saviour of the world, are members of his mystical body; (and such may be found in all sects and parties;) so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family.
This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?
John Gill's Bible Commentary
Ver. 16. And without controversy great is the mystery of godliness , etc.] 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 1 John 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, ( Genesis 22:2,14). 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.
Matthew Henry Commentary
Verses 14-16 - The church is the house of God; he dwells there. The church holds fort the Scripture and the doctrine of Christ, as a pillar holds forth 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 shoul 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, Chris was raised again by the Spirit, and so was justified from all the fals charges with which he was loaded. Angels ministered to him, for he is the Lord of angels. The Gentiles welcomed the gospel which the Jew rejected. Let us remember that God was manifest in the flesh, to tak away our sins, to redeem us from all iniquity, and to purify unt himself a peculiar people, zealous of good works. These doctrines mus be shown forth by the fruits of the Spirit in our lives __________________________________________________________________
Greek Textus Receptus
και 2532 ομολογουμενως 3672 μεγα 3173 εστιν 2076 5748 το 3588 της 3588 ευσεβειας 2150 μυστηριον 3466 θεος 2316 εφανερωθη 5319 5681 εν 1722 σαρκι 4561 εδικαιωθη 1344 5681 εν 1722 πνευματι 4151 ωφθη 3700 5681 αγγελοις 32 εκηρυχθη 2784 5681 εν 1722 εθνεσιν 1484 επιστευθη 4100 5681 εν 1722 κοσμω 2889 ανεληφθη 353 5681 εν 1722 δοξη 1391
Vincent's NT Word Studies
16. Without controversy (omologoumenwv). Lit. confessedly. N.T.o . The mystery of godliness (to thv eusebeiav musthrion).
(a) The connection of thought is with the truth (ver. 15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness.
(b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Rom. vi. 10). See ch. i. 15; ii. 5; Colossians i. 26, 27. According to the Fourth Gospel, Christ is himself the truth (John xiv. 6). The mystery of godliness is the substance of piety = mystery of the faith (ver. 9).
(c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ.
(d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great (mega) means important, weighty, as Eph. v. 32.
God (Qeov). But the correct reading is ov who. 108 The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.
Was manifest (efanerwqh). More correctly, was manifested. The verb is used John i. 2; Heb. ix. 26; 1 Pet. i. 20; 1 John iii. 5, 8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians iii. 4; 1 Pet. v. 4; 1 John iii. 2.
In the flesh (en sarki). Comp. John i. 14; 1 John iv. 2; 2 John 7; Romans i. 3; viii. 3; ix. 5. Sarx flesh only here in Pastorals.
Justified in the Spirit (edikaiwqh en pneumati). The verb dikaioun, so familiar in Paul's writings, is found in the Pastorals only here and Titus iii. 7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthews xi. 19; Luke x. 29. Concerning the whole phrase it is to be said:
(a) That the two clauses, manifested in the fesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ
(b) That ejn in must have the same meaning in both clauses
(c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality.
It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. Seen of angels (wfqh aggeloiv). Better, appeared unto or showed himself to, as Matt. xvii. 3; Luke i. 11; Acts vii. 2; Heb. ix. 28. The same verb is used of the appearance of the risen Christ to different persons or parties (1 Cor. xv. 5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Philip. ii. 10; Eph. iii. 10, and, in the latter passage, note the connection with; "the mystery," ver. 9.
Was preached unto the Gentiles (ekhrucqh en eqnesin). Better, among the nations., There is no intention of emphasising the distinction between the Jews and other nations.
Was believed on in the world (episteuqh en kosmw). For a similar construction see 2 Thess. i. 10. With Christ as subject this use of ejpisteuqh is unique.
Was received up into glory (anelhmfqh en doxh). Better, received or taken up in glory. Analambanein is the formal term to describe the ascension of Christ (see Acts i. 2, 22), and the reference is most probably to that event. Comp. LXX, 2 Kings ii. 11, of Elijah, and Sir. xlix. 14, of Enoch. En doxh in glory: with attendant circumstances of pomp or majesty, as we say of a victorious general, the entered the city in triumph." This usage is common in N.T. See Matthews xvi. 27; xxv. 31; Mark viii. 38; Luke ix. 31; xii. 27; 1 Cor. xv. 43; 2 Cor. iii. 7, 8, 11. 110
ADDITIONAL NOTE ON iii. 16
Christ's existence before his incarnation was purely spiritual (en pneumati). He was in the form of God (Philip. ii. 6): He was the effulgence of God's glory and the express image of his substance (Hebrews i. 3), and God is spirit (John iv. 24).
From this condition he came into manifestation in the flesh (en sarki). He became man and entered into human conditions (Philip. ii. 7, 8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who "was in the beginning with God" (John i. 1, 2); as "the image of the invisible God" (Col. i. 15); as one with God (John x. 30; xiv. 9); as he who had all power in heaven and earth (Matthews xxviii. 18); who was "before all things and by whom all things consist" (Col. i. 17); who was "the king of the ages" (1 Timothy i. 17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows.
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life (en pneumati) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John i. 32, 33): the words which he spake were spirit and life (John vi. 63): he cast out demons in the Spirit of God (Matt. xii. 28): his whole earthly manfestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke ix. 20) some of the people said "this is the Christ" (John vii. 41): others suspected that he was such (John iv. 29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthews vii. 28, 29). Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans i. 4. See also Rom. viii. 11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him.
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is "the supply of the Spirit of Jesus Christ" (Philip. i. 19): the Holy Spirit is called "the Spirit of Christ" (Rom. viii. 9; Gal. iv. 6): Paul identifies Christ personally with the Spirit (2 Cor. iii. 17); and in Rom. viii. 9, 10, "Spirit of God," "Spirit of Christ," and "Christ" are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Rom. viii. 9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God.
Robertson's NT Word Studies
3:16 {Without controversy} (homologoumenws). Old adverb from the participle homologoumenos from homologew. Here only in N.T. "Confessedly." {Great} (mega). See #Eph 5:32. "A great mystery." {The mystery of godliness} (to tes eusebeias musterion). See verse #9 "the mystery of the faith," and #2:2 for eusebeia. Here the phrase explains "a pillar and stay of the truth" (verse #15). See in particular #Co 1:27. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (hos). The correct text, not qeos (God) the reading of the Textus Receptus (Syrian text) nor ho (neuter relative, agreeing with musterion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like #Eph 5:14) in six strophes. That is probably correct. At any rate hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom hos refers, is the mystery (#Col 1:27; 2:2). {Was manifested} (efanerwqe). First aorist passive indicative of fanerow, to manifest. Here used to describe the incarnation (en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (#Ro 16:26; Col 1:26) as well as of the second coming (#Col 3:4). {Justified in the spirit} (edikaiwqe en pneumati). First aorist passive indicative of dikaiow, to declare righteous, to vindicate. Christ was vindicated in his own spirit (#Heb 9:14) before men by overcoming death and rising from the dead (#Ro 1:3f.). {Seen of angels} (wfqe aggelois). First aorist passive indicative of horaw, to see, with either the instrumental or the dative case of angels (aggelois). The words were probably suggested by the appearance of Jesus (wfqe, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See #Php 2:10; 1Pe 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (ekerucqe en eqnesin). First aorist passive indicative of kerussw, to proclaim. The word eqnos may mean "all creation" (#Col 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (#Eph 3:1,8). Cf. #2:7. {Believed on in the world} (episteuqe en kosmwi). First aorist indicative passive again of pisteuw, to believe (#2Th 1:10). Cf. #1:15; 2Co 5:19. {Received up in glory} (anelemfqe en doxei). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. #Ro 8:29f. this time the verb is analambanw, the verb used of the ascension (#Ac 1:11,22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
