And without controversy, great is the mystery of godliness; God was manifest in the flesh, justified
[37] The Sixth Lord's Day 1Tim. 3.16
And without controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen by Angels, preached to the Gentiles, believed on in the world, received up into glory.
In these words is contained an argument whereby the Apostle endeavors to stir up Timothy to procure diligence and care in the Church of God. It is drawn from the object, if we consider Timothy's
Ministry, which now ought to be busied about the greatest mysteries, and so it is to be exercised with greatest reverence, diligence, and care. Or, from an adjunct, if the Church herself is considered, that was to be cared for by Timothy, of which mention was made in the preceding verse; namely, because of all other matters, the greatest was entrusted to this Church: the mystery of godliness. And so Timothy's greatest diligence and care ought to be bestowed upon the Church. In these words then is properly expounded the nature of the Gospel, 1. From its Genius, or general notion, that it is a Mystery. 2.
From its end, that it is a mystery of godliness. 3. From the degree of its worth and excellence; that it is a great, or noble mystery. 4. From the most certain and undoubted truth of all these things, in their complexion and communication — without controversy.
And all these are demonstrated by induction [38] of the parts and members that make up this mystery as a whole. For seeing in every part there is something altogether singular and wonderful, it necessarily follows that the whole mystery is altogether admirable, and to be stood amazed at. These parts are those which are contained in these words, God manifested in the flesh, etc.
Doctrine 1. Our Lord Jesus Christ is true God and true man.
This is clear from the Text, God manifested in the flesh; and that he is true God, appears from the following reasons.
Reason 1. From plain testimonies of this sort, whereby the name of God is simply and absolutely given to Him in the same manner altogether as to the Father; as in this passage, and also Isa 9.6; Joh
1.1; Rom 9.5; 1Joh 5.20.
Reason 2. From the divine properties that are given to him, such as Eternity, Joh 1.1; 17.5; 53 Omnipotency, Joh 3.21; Phil 4.13, 54 and the like.
Reason 3. From the divine works of which he is made Author; such as of Creation, Col 1.16; 55 the Sustaining of all things, Heb. 1.3;
56 and of all sorts of miracles.
Reason 4. From the divine authority that everywhere is given to him in Scriptures, as he gives authority to the Word and Sacraments, and other divine Ordinances.
Reason 5. From the divine Worship, Honour, and adoration that is due him, Heb 1.8, 57 and in other passages.
Reason 6. From that efficacy which by his Ministers, through the power of the Holy Spirit, he puts forth in the Preaching of this
Doctrine, as it is evident in our Text in these words, justified in the [39] Spirit, preached to the Gentiles, and believed on in the world.
That he is true man, is apparent enough from this Text, that he was made like us in all things except in sin, Heb 4.15.
Why our Mediator ought to be true God:
Reason 1. Is that he might be able to sustain the weight of God's wrath, and perform the other divine duties that belong to the perfecting of our Redemption and Salvation.
Reason 2. That the works of his Mediation, which he was to perform on our behalf, might have divine virtue and worth from his person.
Why he should also be man:
Reason 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men, and were below the divine nature alone to do or suffer.
Reason 2. Because without effusion of blood, or death, of which the divine nature is not capable, there could be no remission nor redemption, Heb 9.22.
Reason 3. That the whole mystery of our Redemption, as well as the deity itself, might in some way be made familiar to us, so as to be seen with our eyes, heard with our ears, and handled with our hands,
1Joh 1.1-2.
Use 1. Of Instruction: that we may always keep a right and pure belief about the divine and human nature of Christ, both in our hearts, and in our mouths or confessions.
Use 2. Of Comfort: to all those who are by true faith grafted into Christ; because in him they are advanced into a state more than human, and are [40]
made partakers of the divine nature, 2Pet 1.4.
Use 3. Of Exhortation: that we may more and more exercise ourselves in the religious contemplation and study of this mystery; so will that love of God in Christ, which shines forth in this dispensation of God, confirm our hearts, so that it will powerfully stir us up to all care of thankfulness for glorying the name of God and Christ.
Doctrine 2. The nature of God and the nature of man were conjoined in Christ into one person.
This is gathered from these words, was made manifest in the flesh, for what is signified by them is the conjunction of the divine with the human nature, so that God — because he is not conspicuous in his divine nature — was made manifest in his human nature. This communication in respect of the divine nature, is rightly called an Assumption, Incarnation, Manifestation in the flesh, as it is in this passage.
But in respect to both natures together, it is called a personal union, because these two natures are together united in the same person. In
respect to the human nature, it cannot be called an Assumption (actively understood, that is an assuming, but it is passively only; that is, a being assumed). Nor can it be called Deification, because the divine person existed from eternity, and he took unto himself and adjoined the human nature in time (not the human person). This is because the human nature was assumed, and never existed apart and by itself. And therefore it never had in itself the formal reason of a person; and therefore also it cannot be said to have assumed the divine nature or person, but only to have been assumed by it. Seeing that these actions are of suppositions or persons, and not of the nature. But the divine person (not [41] properly the nature) is said to have assumed the human nature, not the person. Therefore the human nature cannot so properly and rightly be said to be deified, as either the divine nature or person is said to be incarnate, or made man; for that is equivalent to made flesh, which the Scripture often uses. We read then in this passage and its like, that God was made manifest, or visible in the flesh, i.e., in the nature of man (for flesh there) — this is done by a synecdoche 62 which signifies the whole nature of man, the soul as well as the body, and in a similar sense we read that the Word was made flesh, Joh 1.14. But no where do we read that flesh was made
God, or that the flesh or human nature was made invisible in God.
Although these things may be said, they are not said properly, nor is saying it free from danger and abuse.
But here we must not think that for the union of the divine nature with the human, that therefore there was any real change properly produced or made in the divine nature, but relatively and of reasonably, or notionally only — all the real mutation being in the human nature only. For whatever is mutable is imperfect, but the divine nature is in no way imperfect. Therefore, though the divine nature in Christ is under another relation or habitude than before the incarnation, yet that is for no real change in itself, but in the human nature that was assumed.
As the Sun is called illuminating from the action that it has on the air, which did not exist before (let us suppose this), yet the Sun is not thereby changed in itself, but only the air is changed. In this
conjunction, when the flesh or human nature is said to have been assumed, it is to be understood that not only the essence of human nature is [42] assumed and all that necessarily follows from that essence, but also were assumed all the weaknesses, qualities, and common or universal defects (which do not follow from nature, but from sin); those that are in themselves sinless, and only as they are sinless and penal 63 — and only these are excepted: those that have in them the nature of sin, or tend of themselves to sin.
Reason 1. Because the mediatory actions of Christ ought to be both human and divine, and all his actions are of the person, as of the principle 64 which acts; though they are of this or of that nature, as of the principle whereby, or by virtue of which, they are extracted from the person. Therefore, the divine and human nature ought jointly to subsist in one and the same person.
Reason 2. This union of the divine and human nature ought to have been most intimate, and the highest of all unions, because the perfection of the person assuming them, and from which the union flowed, was absolutely the greatest — but the most inward union with him that could be, was personal. Therefore also that union of men with God that flows from, and depends upon this union, is of very great perfection, though not personal. Therefore, next to the unity of the three persons in one divine nature, there is no other union of more things, more inward and perfect, than this of two natures in one person, in Christ.
Reason 3. The essential worth of the mediatory obedience and passion of Christ, which properly agreed to him, according to the human nature, ought to have been also in some kind divine. But that divinity of worth is derived from the person, or this union, as the esteem of all the actions and passions depends upon the person. And therefore, [43] the human nature ought to have subsisted, and been sustained, in the divine nature or person.
Use 1. Of Instruction: for directing and establishing our Faith about the person of Christ, that we may neither here imagine confusion of the natures, nor multiplication of the Persons in any sort; but the union only of two natures into one and a single person, namely, the second person of the Trinity, which is the primary principle of Christian Faith.
Use 2. Of Direction: that in seeking union and communion with God, in which our whole happiness consists, we wholly adhere to Christ above. Because there alone we have the certain and manifest foundation of this union between God and men. So that in this very respect, Christ may no less truly be called the Way, than the Truth, and the Life; because as he has the truest and highest union of man with God, so is he the Way because of this union, by which we may come the beatific 65 union, which is our eternal life.
Doctrine 3. This doctrine of the divine and human nature in Christ, is a mystery most divine.
It is called a mystery, 1. As it contains in itself that divine wisdom of highest and rarest price, or that treasure of wisdom, 1Cor 2.6-7; 2Cor
4.7.
66 2. Because this wisdom is a thing hidden and remote, not only from human sense, but also from our understanding and comprehension. In 1Cor 2.7-10, 67 it is called deep for this reason; so also Eph 3.8-9.
68 And it is called hidden or secret, 1. Because it was not possible for the wit of man or Angels to have so much as thought upon, or devised such a means of Redemption and Salvation, much less to have gone through with it.
[44] 2. Because it was not revealed to the Church herself for many ages, but under a certain veil, and sparingly. 3. Because by ourselves, now in the light of greatest revelation, it is not understood but very imperfectly, and in the least part of it. 1Cor 13.12,
69 in part — only a little in comparison to the whole; as in a mirror — we know here only like a riddle, for the darkening and lessening of our knowledge by sin, which is signified by these phrases.
The Reason why this wisdom is not more fully comprehended, is not in the darkness of Scripture, as some blasphemously will have it; but
partly in the depth of the thing itself, and partly in the blindness of our minds; 2Cor 4.3-4 70 — to the depth of the thing itself belongs this truth: that in Christ's person there agree together and abide in one subject, highest power with lowest weakness; greatest glory with greatest humility; highest justice with highest mercy; and eternity with novelty of being.
Use 1. Of Admonition: that we do not allow the nature of our Faith to be troubled in any sort with the vain speculation of human reason, whereby this mystery is usually opposed. For though it has nothing in it contrary to reason, yet it contains many things above reason, and above the capacity of the mind of man. Otherwise it would not be a great mystery, as it is called here, but only the vulgar and common verity.
Use 2. Of Exhoration: that we may seek from God the spirit of wisdom, and of revelation in acknowledging him, that the eyes of our minds being enlightened, we may perceive so much of this mystery as needed for us unto salvation, and for glorifying God's name as it requires, Eph. 1.17-18.
[45] Use 3. Of special Admonition: to the Ministers of the Word chiefly, that with all reverence and religious faithfulness, they behave themselves in their charge, because they are called to this, to be
Stewards of this great mystery, 1Cor. 4.1, where this reverence and fidelity are pointed out to them.
Doctrine 4. All true godliness depends on the belief of this mystery, so that there is no true and solid or sound godliness without this belief; nor can this belief be true and solid unless it also has true godliness joined with it.
This is gathered from that title, the mystery of godliness, because godliness both rises up to this Faith, and flows down from it. This most practical doctrine is the general use of all the rest that went before it.
Reason 1. Because in this mystery appears God's greatest goodness, grace, mercy and love; which if they are rightly taken up, can only stir up our minds to care and zeal of honouring, loving and adhering
to God, and pleasing him in all things in which he has shown us that true godliness consists.
Reason 2. In this mystery is contained both the merits and efficacy or power, by virtue of which men are regenerated, that they may live acceptably to God and Christ; that is, godly.
Reason 3. Because in Christ we have the most perfect pattern of all godliness, and with that, the most perfect doctrine, which is called the doctrine of godliness, or according to godliness.
Use. Of Reproof: against those who profess the faith of this great mystery, but in the meantime [46] most foully profane it, and make it blasphemed through their impiety.