Bible Commentaries
1 Timothy 3

Verse 1

Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. 1 Timothy 3:1

We are gathering that the two primary tasks of Timothy while in Ephesus were to put a stop to heretical teaching and to institute the proper church order. In this chapter he is dealing with the latter, particularly regarding leaders in the local church. It might be good for us at this point to get an overview of early church leadership. We read in Ephesians 4:11: These officers represent God's gifts to the church, or his gifts of gifted people. Some have referred to these officers as the "five-fold ministry." Perhaps this designation is correct, however, there is still some question as to whether pastors and teachers really constitute two differing groups or a single ministry.

It is immediately apparent that these gifts fall into two categories. Apostles, prophets and evangelists were early roving ministries. They visited in all the churches, instructing, rebuking and setting things in order. We must remember that in the early Christian period there was no New Testament in print and few of its books had even been written. Thus, correct Christian doctrine had to be disseminated by these officers.

On the local level there was the pastor or leader of each individual house church. In a large city like Ephesus where there were several house churches, there were also several pastors in each area as we see in Acts 20:17-38. In addition, there were deacons appointed in each church. We will look at this local office later.

Sometimes when we read the New Testament we are left in confusion by the terms bishop, pastor and elder. English preacher, evangelist and commentator, John Stott says concerning this, "It is all but certain that the Greek episkopos ('overseer', 'bishop') and presbyteros ('presbyter,' 'elder') were two titles for the same office…Peter appealed to the 'elders' among his readers to serve as 'bishops' of God's flock…Finally, Paul instructed Titus to appoint 'elders', adding that 'a bishop…must be blameless (Titus 1:5-7).'"^(F1) Stott feels that the word presbyteros ('elder') was based on Jewish custom, since every synagogue had its elders, while episkopos ('bishop') was of Greek in origin.^(F2) The Greek scholar, Barclay, goes on to add here, "Modern scholarship is practically unanimous in holding that in the early church the presbuteros and the episkopos were one and the same."^{presbuteros and the episkopos, the elder and the bishop or overseer, were one and the same person…they were the elder men…The eldership is the most ancient of all offices within the church." The professor and church historian Williston Walker adds here, "No question in church history has been more darkened by controversy than that of the origin and development of church officers, and none is more difficult, owing to the scantiness of the evidence that has survived." Williston Walker, A History of the Christian Church (New York: Charles Scribner's Sons, 1959), p. 39.">(F3)}

As the young church grew and developed there began to be changes in its understanding of leadership. By the time of Ignatius of Antioch (c. AD 110), the idea of the "monarchial episcopate," had sprung up, where a single bishop would preside over a college of presbyters.^(F4) Very early in church history the bishop began to be unduly elevated and it was not long until writers were speaking of apostolic succession of bishops. The church historian Eusebius (263-339) goes into great details in his efforts to trace this supposed succession.^(F5)

Paul says here that if anyone desires the office of overseer or bishop he desires a good work. The word "desires" is the Greek (oregetai) and has the meaning of reaching out or stretching out to obtain something (cf. Hebrews 11:16). We see here that the office of overseer is a noble task or good work. The pastorate was never designed as a position but as a work. Augustine says, "He wanted to make clear that the office of bishop… implies work rather than dignity."^(F6) This passage tells us that while bishops were appointed by apostles or their assistants, nevertheless a prospective bishop or leader needed to have a desire for such a position. Perhaps this would be something similar to our present-day understanding of a "call" to ministry. In the final analysis it was the Spirit who selected these early ministers.

Verses 2-3

PASTORAL QUALIFICATIONS

Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach… 1 Timothy 3:2

Paul's first statement that the overseer "is to be above reproach" helps us to understand all the other requirements for this task. Clarke sheds some light on the Greek word anepilepton, which means "above reproach." He says that this word describes "a person against whom no evil can be proved; one who is everywhere invulnerable."^(F7)

With this concept in mind let us deal with the first requirement that Paul makes of the bishop. He must be the husband of one wife and one wife only. This is literally translated as a "man of one woman."^(F8) Most all popular translations convey this idea (NAS, ESV, NET, NJB, NKJ, NRS, RSV) in disagreement with the NIV. There must not be anything in the pastor's life that people can get hold of in order to criticize him. We remember how the devil came to Jesus before his last hours in the garden, but the Lord said in John 14:30, "…the prince of this world is coming. He has no hold over me…." Obviously, marriage and family relationship was an easy target for criticism of the pastor in these early days, just as it is today.

Now, the question in our morally topsy-turvy world is "what does it mean to be the husband of one wife and one wife only?" Several ideas from commentators, both ancient and modern, have been offered here. Some think this is directed against polygamy, that a pastor should not have two or more wives. Yet, although the Jewish people still practiced polygamy to some degree, it was forbidden by Roman law, and not practiced by the early Christians.^(F9)

Some have thought that Paul is here dealing with those pastors who have been widowed and then remarried. It is noted that Leviticus 21:14 forbids a priest whose wife had died from remarrying a widow. Several early church fathers held this view. However, we see in the New Testament that the remarriage of widows and widowers is permitted (Romans 7:1; 1 Corinthians 7:39; 1 Timothy 5:14).^(F10)

There are several other ideas about what this passage could mean. Some have mentioned that it would exclude those guilty of marital unfaithfulness. Towner mentions that it could have a connection with those bishops who have remarried after divorce.^(F11) . He mentions how an exception to the rule would probably exclude those cases where adultery was involved regarding the wife (Matthew 5:32) or perhaps desertion by an unbelieving mate (1 Corinthians 7:15).

Following the teachings of Jesus (Matthew 19:3-12; Mark 10:2-12; Luke 16:18), the early church was very stern on the subject of divorce and remarriage for its pastors and for others as well. Ambrose said, "He who entered a second marriage… is disqualified from the privilege of the priesthood."^(F12) The early writer and martyr Justin (c. AD 160) says, "All who have been twice married by human law, are sinners in the eye of our Master."^(F13) Tertullian (c. 207) says, "Christ plainly forbids divorce…If separation had taken place, he wished the marriage bond to be resumed by reconciliation."^(F14) Mark Minucius Felix (c. 200) adds, "We know either one wife, or none at all."^(F15)

The church father Lactantius (c. 304) writes, "He who marries a woman divorced from her husband is an adulterer. So is he who divorced a wife for any cause other than adultery, in order to marry another."^(F16) Finally, the Apostolic Constitutions (c. 390) has it, "If a layman divorces his own wife and takes another – or if he marries one divorced by another – let him be suspended."^(F17)

When I was a child growing up in the US Bible Belt, divorce was very rare. It was rare to the point that divorced and remarried persons were often ostracized by the church and community. All that began to change, especially with the great moral rebellion of the 1960s and 1970s. Divorce has now become commonplace. In most US churches there is probably not a family that has not been touched in some way by divorce. Today many pastors are divorced and remarried. So are deacons and church members in general. However, our ideas are far removed from the New Testament and from early Christianity. Wiersbe remarks about this anomaly saying "A pastor who has been divorced opens himself and the church to criticism from outsiders, and it is not likely that people with marital difficulties would consult a man who could not keep his own marriage together."^(F18)

Some may ask, "Why is the Lord so hard on the pastor?" It is because the pastor is in the position of the priest of old and like the priest he must not profane the holy name of God (Leviticus 22:32). In the prophet Malachi's day the priests were bringing shame on God's name. They were breaking the marriage covenant with the wives of their youth and the Lord was very angry (Malachi 2:14). He scolded them saying, "I hate divorce…." (2:16). If the priests themselves are profaned, what hope is there for the people? In Ezekiel 44:23, the prophet says of the priests, "They are to teach my people the difference between the holy and the common and show them how to distinguish between the unclean and the clean."

Not only is the bishop to be the husband of one wife, but he is to also be "temperate, self-controlled, respectable, hospitable, able to teach…" Let us look at these other requirements.

The word "temperate" (Gk. nephalion) might be better translated as "vigilant." It has the meaning of being calm, cautious, dispassionate and circumspect.^(F19)

The next requirement is that the pastor should be self-controlled. This is the Greek word sophron and it could be better translated as disciplined or sensible.^(F20) Several other translations have it as "sober" or "sober-minded." Next, the pastor is to be respectable. This is the Greek word kosmion, and we have seen it before in this book. In other translations it is rendered as "orderly," "of good behavior," or "decent and respectable."

The pastor must also be hospitable (Gk. philoxenia). This word literally means that the pastor should have a "love for strangers."^(F21) The stranger or traveler had no easy life in the first century. The inns and other places of lodging were horrible. This is reflected in one of the plays of Aristophanes. When Heracles asks his companions where they will spend the night. They answer, "where the fleas are fewest." The great philosopher Plato once spoke of the innkeeper as a pirate who held all his guests for ransom. Ancient inns were dirty, expensive and immoral.^(F22)

Christians were bidden to take in the stranger and be hospitable (Romans 12:13; Hebrews 13:2; 1 Peter 4:9). They were to remember their father Abraham and also Lot, who both were hospitable to strangers. It was also extremely important for early Christians to open their homes to other believers. In those days of severe persecution many Christians were forced from their homes. About mid-century the Roman emperor forced all the Jews (including Jewish Christians) out of Rome. This expulsion included the beloved Aquila and Priscilla. In addition to those persecuted, there were many wandering apostles, prophets, evangelists and other teachers who often needed a place to spend the night.

In addition to all the other qualities he must possess, the pastor was required to be "able to teach" (Gk. didaktikos). As we earlier mentioned, some interpreters believe that "pastors and teachers" as seen in Ephesians 4:11, may refer to a single person with dual functions.^(F23) This might indeed be the case, but it also is possible that there was a distinct gift of teaching possessed by some (cf. 1 Corinthians 12:28). Following after the Jewish people, the Christians were also to be "People of the Book." The pastor therefore had to be able to refute and correct the ill-informed, as well as to instruct his own congregation. Guthrie says of this requirement, "The church has been at its weakest when this basic requirement has been absent in its leaders."^(F24) Barclay adds here, "One of the tragedies of the modern church is that the administrative function of the office-bearer has almost entirely taken the place of the teaching function."^(F25)

Paul says of the pastor that he be "not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money" (3:3). The expression "not given to drunkenness" is a compound word and has the meaning of "one who sits long at his wine."^(F26) Early Christians lived in a society where wine was a common beverage, just as in some countries today. In the US Bible Belt, however, wine is not acceptable and is in fact quite offensive to many Christians. Pastors in the US are generally not known for their drunkenness. Regardless of how we feel about wine we should be careful to follow Paul's instruction in Romans and not allow our use of it to become a stumbling block for our brothers or sisters in Christ (Romans 14:12-23). It is certainly true that excessive wine blurs our judgment. Its use has the capacity to keep the pastor from being temperate and self-controlled as we discussed earlier.

The pastor must not be violent but rather gentle. Not violent (Gk. plektes) means not a brawler or fighter, while gentle (Gk. epieikeia) means to be gracious and yielded. The word is almost untranslatable and R. C. Trench says that it means "retreating from the letter of right better to preserve the spirit of right."^(F27) In the American wild-west some pastors were fighters and they almost had to be in order to survive. That day has now past. As the little couplet states, the pastor can no longer strive, "To prove his doctrine orthodox, by apostolic blows and knocks."^(F28) Also the pastor must not be quarrelsome but peaceable (amachos). This Greek word is sometimes translated as "not contentious." As it has been said, "short tempers do not make for long ministries."

He is not to be a lover of money or avaricious (Gk. aphilapguron). The word is a compound which means, "Not a lover of silver."^(F29) The love of money and success has certainly taken its toll on many ministers and congregations today. The love of money has in fact become a core doctrine of some churches and denominations. Before Paul ends this letter (6:10) he will say, "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs."

Verses 4-7

A FAMILY MAN

He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God's church?). 1 Timothy 3:4-5

I clearly remember the little son of one of our pastors in the small town where I grew up. People lived in fear and dread of the pastor's son, Little David. He was a very unruly and destructive little kid. The church people hated for him to come around their houses. Of course, Little David spoke volumes about his father's ability to manage the family and to manage the church as well. As I remember, that family did not stay around our church too long.

In ancient times people knew well that the management of family was a necessity if one was to be a proper manager in other areas. The church father, Chrysostom, remarked about this, "Even those who are without the church have the saying that one who is a good manager of a house will be a good statesman."^(F30) Of course, all this is but another indication that the pastor of the church should be a married man, undergoing all the challenges of marriage and family life.^(F31) He was not to be some sort of recluse from normal society.

"He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil" (3:6). The pastor must not be a neophyte (Gk. neophuton). Such a one might well be lifted up in pride. The word used for being puffed up is the Greek tuphootheis, which literally means "to raise a smoke, emit smoke, or smolder…hence…to blind with pride or conceit"^(F32) Pride not only affects the one afflicted with it but it affects everyone.

"He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap" (3:7). Jesus says in Matthew 5:16, "…let your light shine before others, that they may see your good deeds and glorify your Father in heaven." The pastor especially had to live such a life that he would be a good advertisement for the church (cf. Colossians 4:5). Satan has many traps set for all of us and especially for the pastor. It is a trap for the pastor to be swollen up with pride, to have a quick temper or to not pay his bills.

Verses 9-10

DEACONS

In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. 1 Timothy 3:8

In the Bible we see deacons first appointed in Acts 6:1-6. The reason for their appointment was that some of the Greek widows in the church at Jerusalem were being neglected in the regular distribution of food. Seven deacons were chosen to make this distribution and to see that it was done with fairness. The Greek word for deacon was diakonous and it simply meant servant or even table waiter. This office sounds a little mundane at first, but we must remember that two of these deacons, Philip and Stephen, turned out to be some of the greatest evangelists in the New Testament. F. B. Meyer says of this office, "Nothing is common or unclean, nothing trivial and unimportant, where Christ's honor and glory are concerned. In the prophet's vision, the very snuffers of the candlestick were of gold…." ^{1914, vs. 3:8-16. https://www.studylight.org/commentaries/eng/fbm/1-timothy-3.html">(F33)}

Deacons, like the pastor, were to be sincere and men of respect. The Greek expression for sincere is me dilogos and it means not double-tongued.^(F34) Of course, much of the deacon's job was to handle food and money and mingle constantly with the people. In such a position it would be a temptation for them to be a little hypocritical at times or to deceive the poor folks occasionally.

Barclay gives us a good summary of the synagogue organization for helping poor people. He says:

The synagogue had a regular organization for helping such people…Each Friday in every community, two official collectors went round the markets and called on each house, collecting donations for the poor in money and in goods…the poor of the community were given enough food for fourteen meals, that is for two meals a day for a week…In addition, to cover emergencies, there was a daily collection of food from house to house for those who were actually in dire need that day. The fund was called the Tamhui or the tray. The Christian Church inherited this charitable organization, and no doubt it was the task of the deacons to attend to it.^(F35)

The deacon was to be a sober person. He was not to drink too much wine. We realize once more that drinking wine was customary for early Christians. It was not just grape juice because the believers at Corinth once got drunk on wine at the Lord's Supper (1 Corinthians 11:21). Even today in Israel, drinking wine is customary with meals and with the Sabbath and holiday celebrations. Wine is seldom abused and until recent decades it was very unusual to see a drunk person in Israel. Barnes notes that even the pagan priests in ancient times were not allowed to drink wine as they entered their temples. In Leviticus 10:9, it can be noted that Jewish priests were also forbidden to drink wine while on duty.

Deacons had to guard against covetousness. Of course, where money is involved there is always the temptation to take a little for one's own personal needs. We remember how Judas, the keeper of the common purse, was in the habit of stealing from it (John 12:6). In the Old Testament, Gehazi, servant of the prophet Elisha, brought about his own undoing by coveting silver and clothing from the Syrian commander, who had just been healed by the prophet (2 Kings 5:1 – 27). Then of course, there was Achan, who coveted and took a Babylonian garment as well as some silver and gold from the dedicated spoils of war (Joshua 7:21). It cost the lives of both Achan and his family.

"They must keep hold of the deep truths of the faith with a clear conscience" (3:9). When we look at Stephen's speech as he was about to be martyred we realize that he was dealing with some deep spiritual truths regarding the true temple (Acts 7:1-53). He was obviously a very serious student of the Bible and not just content with passing out food to the poor. So, the deacons were required to know the deep truths and mysteries of the faith. Wiersbe says here, "A deacon who does not know the Word of God cannot manage the affairs of the church of God."^(F36)

"They must first be tested; and then if there is nothing against them, let them serve as deacons" (3:10). The Greek verb used here is dokimazo and it means to be tested with the hope of being successful.^(F37) Wiersbe reminds us that a lot of the great leaders mentioned in the Bible had to first be tested as servants. Joseph was tested as a servant in Egypt for thirteen years before he became second in power to Pharaoh. The great Moses had to be tested on the back side of the desert as a sheep herder for forty years before he began to lead God's people Israel. Also, Joshua was tested for many years as the servant of Moses before he became the commander of Israel's armies.^(F38)

Verse 11

WIVES OR DEACONESSES

In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. 1 Timothy 3:11

In most of our Bibles, the translations read "women" or "wives." In some Bibles, like the NIV, the word "deaconesses" is listed in the footnotes as a possible translation. Many scholars are now beginning to wonder if deaconesses is not the proper rendering. It seems clear from Romans 16 that Phoebe was a deacon of the church at Cenchreae. Also, scholars feel that since there is no corresponding treatment of the wives of elders in the preceding passage, that this must be a separate office. Utley notes that the Greek syntax here seems to distinguish another group of church officers.^(F39)

The Greek scholar Wuest says, "there is no possessive pronoun in the Greek, which would be needed if the women were the wives of the deacons… The reference here is to women who hold the office of deaconess, as Phoebe (Romans 16:1)."^{diakonos, "It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in Romans 15:8; Mark 10:45; (2) of Paul in Ephesians 3:7; Colossians 1:23,25; and (3) of deacons in Philippians 1:1; 1 Timothy 3:11.There is evidence in both the NT and early post-biblical church writings for the office of deaconess." (Utley, v. 3:11).">(F40)}

It is interesting that there were differences of opinion in the early church about this supposed office. Chrysostom, who apparently had some forty deaconesses in his church, is certain that Paul is talking of this as a valid office. However, Ambrosiaster (d. 397) says, "Paul does not refer here to women deacons, since these are not allowed in the church. It is heretics who have such persons…."^(F41)

There seems to be evidence in the early writings that there was an office of deaconess in the early church. In the Apostolic Constitutions (375-380) there are several mentions of this office. In one place it is said, "Ordain also a deaconess who is faithful and holy for the ministrations toward women. For sometimes the bishop cannot send a deacon (who is a man) to the women…For we stand in need of a woman, a deaconess, for many
necessities."^(F42)

The great Calvin felt like the reference was to wives of the deacons and bishops. Coffman also says, "If the women in view here had been deacons, Paul would have called them deacons, which he certainly did not do; and furthermore, in the very next verse Paul said that deacons 'must be husbands of one wife,' leaving women out of sight altogether as possible holders of this office…To make it read 'female deacons' is a gross transgression of the word of God."^(F43)

Well, whether wives or deaconesses, these women were to be grave and worthy of respect (Gk. semnas). They were not to be malicious talkers. The Greek expression here is "me diabolous." Since the devil is a notorious slanderer, this literally says that women should not be "she devils,"^(F44) spreading slander and gossip throughout the church community. The women were to be sober (Gk. nephalious) just as the bishops were also instructed in 3:2. We need to be reminded once more that respectable Greek women lived in seclusion. It was therefore very important that the women conduct themselves wisely lest they bring a scandal upon the church. The Greek leader Pericles once said, "the duty of an Athenian mother was to live a life so sheltered that her name should never be mentioned among men for praise or blame."^(F45)

Verse 12

MORE ABOUT DEACONS

A deacon must be faithful to his wife and must manage his children and his household well. 1 Timothy 3:12

Here it is emphasized that the deacon must be held to the same restrictions in marriage as the pastor. Chrysostom remarks here, "Observe how he requires the same virtue from the deacons as from the bishops, for though they were not of equal rank, they must be equally blameless, equally pure."^(F46) Like the pastor, the deacon must also keep his children in line and be a good family manager.

"Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus" (3:13). For those deacons who measure up to the task they will be blessed with good standing and they will gain great assurance or boldness (Gk. parresian). We remember how this was certainly true of the deacons Stephen and Philip. Some interpreters see the "good standing" as possibly moving up to the office of bishop. However, the Bible scholar A. R. Faussett reminds us that, "the idea of moving upwards in church offices was as yet unknown (compare Romans 12:7, etc.; 1 Corinthians 12:4-11)."^(F47)

Verses 14-15

BEHAVING IN GOD'S HOUSE

Although I hope to come to you soon, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. 1 Timothy 3:14-15

We can realize here that Paul really did have plans to return to Ephesus, despite what we have said earlier about the questionable and unlikely nature of such a return (cf. 1 Timothy 1:3-4; Acts 20:38). From this we cannot know for sure that he did return, since he had some concern about being delayed. Actually, the church can be very happy that Paul was delayed. Otherwise, we would never have had his written instructions on how we were to conduct ourselves in God's house.^(F48)

The house of God (Gk. oiko) is better understood as household. Too often today we get the household of God, which is the people, all mixed up with the house, which is a building. We are reminded that it was several generations before the early church had a regular meeting place. Paul goes on to say that the household is the church (Gk. ekklesia), or the gathering of God's holy people. This important word is a compound one consisting of "out of" and "to call." In the Greek world it described the governing body of a city whose membership consisted of all the citizens who were gathered together.^{ekklesia was the governing body of the city; and its membership consisted of all the citizens gathered together in an assembly."">(F49)}

So God's church is made up of those who are "called out" of the world. Paul says that this group makes up "the pillar and foundation of the truth." Paul was using a very familiar picture here with the word pillar (Gk. stylos). It is said that the great temple of Diana or Artemis in Ephesus was one of the Seven Wonders of the World, and that it had 127 pillars. These marble pillars were studded with jewels and gold and were all gifts of kings.^(F50)

Paul speaks of the pillar and foundation of the truth. In addition to the pillars there was the foundation spoken of (Gk. hedraioma) might be better translated as bulwark.^(F51) Oh that the church today could still be a pillar and bulwark of the truth! As we have mentioned, we have allowed truth to be thrown down to the ground in our day. Philosophers and people alike feel that there is no universal standard of truth. Each person can simply make up his or her own "truth." But how will this manufactured "truth" stand up to the Day of the Lord?

Stedman mentions a contemporary poem which might describe the modern church:

Outwardly splendid as of old;
Inwardly sparkless, void and cold.
Her force and fire all spent and gone,
Like the dead moon she still shines on.^(F52)

Jesus still promises in Revelation 3:12, "The one who is victorious I will make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name."

Verse 16

AN EARLY HYMN OF THE CHURCH

Beyond all question, the mystery from which true godliness springs is great: 1 Timothy 3:16a

Paul makes a very abrupt transition here and several commentators feel that he is quoting from an early creedal hymn of the faith.^(F53) If not a hymn, others have felt that it is at least an early confession of faith. It is very likely that this passage makes up the doctrinal high point of the whole epistle.^(F54)

He appeared in the flesh, was vindicated by the Spirit,
was seen by angels, was preached among the nations,
was believed on in the world, was taken up in glory. (3:16b)

Paul speaks of this hymn as expressing the "mystery of godliness." Paul often uses the Greek word mystery (musterion). In the New Testament it has the meaning of a deep secret that once was hidden but now is revealed and available for all to understand. No doubt, the greatest mystery of all time is how God could come to earth through his Son and be manifested in flesh and blood. Such a thing was unthinkable for the Greeks and it remains unthinkable for many in our postmodern world. Such an idea was also anathema for the Gnostic teachers who were troubling the Ephesian Christians. Jesus was a real man and at the same time he was really and truly God. He must have sweated in the sizzling summer heat of the Galilee. His muscles must have ached as he climbed the steep hill to Chorazin. The mosquitoes must have bitten him in the sultry nights at Capernaum.

For several hundred years after this the church fathers would argue and seek to defend the Incarnation. In time the great church creeds would be hammered out which would firmly state this mystery. No doubt the makers of these creeds took note of this important verse in all their deliberations.

We see here that Jesus was vindicated by the Spirit or "in spirit." Towner feels that the Greek en pneumati of this verse should be best read as "in spirit."^(F55) On the other hand, there were several places in the gospels where the Holy Spirit bore witness to Jesus. This happened at his baptism (Matthew 3:16-17), during his mighty miracles (Matthew 12:28) and at his glorious resurrection (Romans 1:4; Hebrews 9:14; 1 Peter 3:18).

Jesus was seen by angels. The New Testament makes clear that angels were very interested in the Incarnation and as well are interested in the salvation of individual souls. Of course, there were angels at Jesus' birth, at his temptation in the wilderness, as he prayed in the garden, and at his resurrection. The church is even now making known to angels and heavenly beings the manifold wisdom of God (Ephesians 3:10). Regarding salvation, 1 Peter 1:12 tells us that "…Even angels long to look into these things."

This hymn also proclaims that Jesus was preached among the nations and was believed on in the world. The gospel or good news of Jesus has now reached the ends of the earth.

As Guthrie says, "It must never be forgotten that a Hebrew Christ had become a Christ for the nations."^(F56) The message today is still the same as it was almost two thousand years ago, "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved" (Romans 10:9).

At last, Paul says of Jesus that he "was taken up in glory." The church father Origen (184-253) exclaimed over this, "Behold the Savior's greatness. It extends to all the world….Go up to the heavens. See how he fills the celestial regions."^(F57) William Temple in his readings from John's gospel sums it up well.

In the days of His earthly ministry, only those could speak to him who came where he was. If he was in Galilee, men could not find him in Jerusalem; if he was in Jerusalem, men could not find him in Galilee. But his Ascension means that he is perfectly united with God; we are with him wherever we are present to God; and that is everywhere and always. Because he is "in Heaven" he is everywhere on earth; because he is ascended, he is here now.^(F58)