238 linda l. belleville
luke 24:9).82 most however see in ἀγγέλοις a reference to “angels.”83 all
the other new testament occurrences of ὤφθη have to do with Jesus’ res-
urrection appearances (luke 24:34; acts 13:31; 1 Cor 15:5–8). the triumph
which the risen Christ enjoyed over all the powers of the universe, good
and bad alike, is perhaps the best fit.84
the sixth and final stanza ἀνελήμφθη ἐν δόξῃ is typically understood of
Christ’s ascension. ̓aνελήμφθη is used in the new testament specifically
in this way (acts 1:2, 22; cf. acts 10:16 and mark 16:19 [longer ending]).
some think ἐν δόξῃ refers to Christ’s elevation to god’s right hand (cf.
“god raised Christ from the dead and seated him at his right hand in heav-
enly realms,” eph 1:20). others see ἐν δόξῃ as a cosmic reference (cf. “the
same one who descended is the one who ascended far above all the heav-
ens, so that he fills the entire universe,” eph 4:10). yet, the preposition ἐν
with the dative δόξῃ suggests manner rather than status. the Koine sense
of δόξα as “praise,” “acclaim” fits the triumphal theme; heavenly praise and
acclamation accompanied his ascension.
how to fit all the strophes together is a challenge. one promising ave-
nue of exploration is ancient enthronement hymns and epiphany motifs.
Joachim Jeremias explored ancient egyptian and near eastern enthrone-
ment rituals and noted that 1 tim 3:16 follows the epiphany hymn form of
(1) exaltation and acceptance of divine attributes, (2) presentation of the
now deified king to the circles of gods, and (3) his enthronement.85 While
Jeremias’s comparative conclusions were not widely received, the motifs
of exaltation, triumph, and enthronement are well founded.86 each verb
expresses manifestation, vindication, or acclamation. Ἐφανερώθη ἐν σαρκί
is θεῖος ἀνήρ language. god enfleshed (ἐν σαρκί) makes his appearance on
the stage of human history (ἐφανερώθη). he is vindicated (ἐδικαιώθη) in the
spiritual realm (ἐν πνεύματι). he appears triumphant (ὤφθη) before spiri-
tual foes and friends in the heavenly realm (ἀγγέλοις). he is proclaimed
82 oden (First and Second Timothy and Titus, 45) suggests that these are the angels who
watched his earthly life (cf. mark 1:13; luke 2:13; John 1:51).
83 fee (1, 2 Timothy and Titus, 95), lea (1, 2 Timothy, Titus, 126), Barclay (Letters to Timo-
thy, 91), and Kelly (Pastoral Epistles, 91) suggest worship given by angels to the ascended,
glorified Christ (cf. 1 Cor 2:7–8; 1 Pet 1:12; eph 3:10; Pastoral Epistles, 91). guthrie proposes a
triumphant Christ showing himself to his spiritual enemies (cf. Col 2:15; eph 6:12; Pastoral
Epistles, 101).
84 see hanson, Pastoral Epistles, 86.
85 Jeremias, Die Briefe an Timotheus und Titus, 25. for further discussion, see Kelly, Pas-
toral Epistles, 92
86 Cf. liefeld, 1 and 2 Timothy/Titus, 144, who identifies the main theme as the coming
of Christ as an epiphany with his vindication and acceptance in heaven and on earth.