Verse-by-Verse Bible Commentary
1 Timothy 3:16

Clarke's Commentary

Verse 1 Timothy 3:16. And, without controversy — Και ὁμολογουμενες· 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, 1 Timothy 3:14-16 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, θεος εφανερωθηενσαρκι, God was manifest in the flesh; for instead of θεος, God, several MSS., versions, and fathers, have ος or ο, 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, θεος for ος, or ος for θεος, 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 πατηρπρθεοςθςκυριος κςιησουςιης, 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 θ, in θς, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then θς, the contraction for θεος, God, might be mistaken for ος, 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 θς, 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 θς 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 1:1, and John 1:14, 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 αγγελοι 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. Peter informs us that the angels desire to look into these things, 1 Peter 1:12. And St. Paul says the same thing, Ephesians 3:9-10, 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 עולם הזה 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 6:7. 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 1 Timothy 3:15 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?

Bridgeway Bible Commentary

The true church; the false teachers (3:14-4:5)

Timothy is urged to remind the believers that their behaviour should reflect the character of the church of God to which they belong. That church is not like a heathen temple occupied by some lifeless god, but is the dwelling place of the living God and the upholder of his truth (14-15). This living God (in the words of an early Christian song that Paul quotes) entered the world of human existence in the person of Jesus Christ, who died, rose from death, brought salvation to the world, and returned to heaven where he reigns in glory and is worshipped unceasingly (16).
Despite the greatness of God and his salvation, some abandon their faith. They claim to be following the true teaching of God, but actually they are following the deceitful teaching of evil spirits. They have ceased to teach that right moral behaviour is the natural outcome of true faith, and as a result their consciences have become dead (4:1-2). Instead of allowing the truth of God to mould people’s minds and attitudes, they try to force people to obey laws. They teach, for example, that it is wrong to marry and to eat certain foods. But this teaching directly opposes God, who gave marriage and food for people’s benefit (3-5).
(The false teaching that Paul and Timothy fought against at Ephesus was an early form of Gnosticism. It was a problem that Paul had dealt with in letters he wrote a year or two previously. For further details of this teaching see introductory notes to Ephesians and Colossians.)

Coffman's Commentaries on the Bible

And without controversy great is the mystery of godliness;

He who was manifested in the flesh,

Justified in the Spirit,

Seen of angels,

Preached among the nations,

Believed on in the world,

Received up in glory.

The widely held opinion that this is from some earlier hymn in current use among the earliest Christians is totally without foundation. The supposition is based upon the rather indefinite word which is here rendered "he," but which is also sometimes rendered "which" or "who." Any way it is translated the meaning is exactly the same, namely, that of the KJV which rendered the passage "God was manifested in the flesh," which is exactly what the passage SAYS. "He who" refers to "God" mentioned twice in the preceding verse, and "which" or "who" would also have the same reference to "God." And, of course, it is fully consonant with everything else in the New Testament. God was manifested in the flesh in the person of Christ. In support of the hymn theory, it is frequently pointed out that there are rhythm and balance, etc.; but many of Paul's statements have the same qualities, notably in the salutation of Romans 1:1-7, which see in my Commentary on Romans. This writer accepted the hymn theory regarding this passage in "The Mystery of Redemption," written several years ago, but more mature studies have raised serious misgivings about the various "hymns" said to have been quoted by Paul. Anyway, even if it is a hymn, the odds are overwhelmingly in favor of the proposition that Paul himself was the author of it.

Great is the mystery of godliness … The New Testament refers to these mysteries:

The mystery of Christ and his church (Ephesians 5:32).

The mystery of lawlessness (2 Thessalonians 2:7).

The mystery of the seven stars and the seven candlesticks (Revelation 1:20).

The mystery of the resurrection (1 Corinthians 15:51).

The mystery of the hardening of Israel (Romans 11:25).

The mystery of the harlot church (Revelation 17:7).

The mysteries of the kingdom of heaven (Matthew 13:11).

The mystery in view in this clause, however, is the "great" mystery, much more comprehensive than those mentioned above, and in a sense containing all of them. Frequent references to it in the New Testament designate it as:

The mystery (Romans 16:25).

The mystery of his will (Ephesians 1:9).

The mystery of Christ (Ephesians 3:4).

The mystery of the gospel (Ephesians 6:19).

The mystery of God (Colossians 2:2).

The mystery of the faith (1 Timothy 3:9).

The mystery of godliness (1 Timothy 3:16).

There is nothing simplistic about this mystery. It has many facets and complexities; and for an extended treatise on the theology of mystery unfolded in the New Testament, reference is again made to The Mystery of Redemption. James Burton Coffman, The Mystery of Redemption

Christ himself is the mystery as revealed by this verse, but the close relation of Christ to all phases of the mystery is at once evident.

God was manifested in the flesh … This is a statement of the Incarnation, however translated, referring to the visitation of the Dayspring from on high. Only of Almighty God, or of the second Person in the godhead, might it be properly said that he "was manifested in the flesh."

Justified in the Spirit … Christ was justified in the Spirit, because God's Spirit, "without measure," dwelt in him, testified to his deity upon the occasion of his baptism, and was sent by Christ upon the day of Pentecost. In the most superlative degree, all the fruits of the Holy Spirit were exhibited in the life of Christ. He was justified in the Spirit.

Seen of angels … The implication here is that angels were extremely solicitous for our Lord's welfare, ever ready to do his will, and importantly identified with his earthly ministry. Angels announced his birth, warned Joseph to flee into Egypt, ministered to him in the wilderness, strengthened him in Gethsemane, rolled away the stone from his grave, announced his resurrection, escorted him to glory and prophesied his return in the Second Advent. Twelve legions of angels stood ready to rescue him during the Passion, and ten thousand of his holy angels will accompany him in the Second Coming. Yes, he was seen of angels.

Preached among the nations … The alternate reading of this is "Preached among the Gentiles," which in context is far better (see the American Standard Version margin). Paul mentioned again and again the fact that the inclusion of Gentiles was an essential part of the mystery (Romans 16:26; Ephesians 3:6), and thus it would be better to understand this as "preached among the Gentiles." In this also is the fact of the preaching itself, not merely those receiving the preaching, being a vital element of the mystery. "It pleased God through the foolishness of preaching to save them that believe" (1 Corinthians 1:21). The great need of this age is preaching the word of God. Evil forces have battered down the outer doors and are assaulting the inner citadel of faith itself. No such crisis in a millennium has confronted the church; the hour of her mortal decision is upon her. She must forsake the evil philosophies of men and return to the faithful proclamation of what the word of God declares, if she is either to be saved herself or have the power to save others. Let the church ring out the message "preached among the nations."

Believed on in the world … This is a continuing mystery. Contrary to every evil, in spite of what appears to be every good reason against it, the word of God still falls in honest and good hearts; and God continues to reap his precious harvest of souls from the earth. In spite of a roaring tornado of wickedness on every side, God's faithful continue to love him rather than darkness. Countless thousands, or millions, no one knows how many, Continue to live by every word that proceedeth out of the mouth of God; and every passing decade sees more buildings erected in the name of Christ and dedicated to his service than were ever built and dedicated to any earthly ruler in all history. Yes, our Lord is believed on in the world!

Received up in glory … This has been construed as "received up into glory," and so it may be understood; but as the text stands, it appears rather as a reference to the glorious nature of his ascension. Three great [Greek: parabola] passages of the New Testament deal with this, namely, Philp. 2:5-9; Ephesians 4:8-9 and 2 Corinthians 8:9. The doctrine of the ascension of Christ is in view here, as well as in the other passages cited. The Scriptural accounts of the ascension, or of the "going up" of Christ, seem to have been preliminary to the actual ascension into the spiritual realm above, leading to the unfortunate view that such accounts are contradictory, which, of course, they are not. Christ apparently "went up" from his disciples more than once; and it may be doubted if the actual ascension itself was witnessed by mortal eyes. Like the resurrection, it was announced by angels; and their testimony verified the fact; but the actual ascent was probably too glorious for mortal eyes to have endured the sight of it. The ascension is very properly included among the elements of the great mystery, for there are certainly corollaries of it that shall never be known by men until the saints are caught up to meet the Lord in the air.

Barnes' Notes on the Whole Bible

And, without controversy - Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute.

Great is the mystery - On the meaning of the word “mystery,” see the notes on 1 Corinthians 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long “kept hidden” from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.

Of godliness - The word “godliness” means, properly, piety, reverence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This “mystery,” which had “been hidden from ages and from generations, and which was now manifest” Colossians 1:26, was the great doctrine on which depended “religion” everywhere, or was that which constituted the Christian scheme.

God - Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek word was Θεὸς Theos, “God,” or whether it was ὅς hos, “who,” or ὁ ho, “which.” The controversy has turned, to a considerable degree, on the reading in the “Codex Alexandrinus;” and a remark or two on the method in which the manuscripts in the New Testament were written, will show the true nature of the controversy.

Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents; see a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson’s Biblotheca Sacra, No. 2, pp. 254ff The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for πατερ pater, “father;” κς for κυριος kurios, “Lord;” Θς for Θεος Theos, “God,” etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original uncials (capitals) were Θ¯C¯, standing for Θεὸς Theos, “God,” and the line in the Θ, and the faint line over it, were obliterated from any cause, it would easily be mistaken for OC - ὅς hos - “who.”

To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line “over” the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading “God,” it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it: “who,” or “which.” The Vulgate is, “Great is the sacrament of piety which was manifested in the flesh.” The Syriac, “Great is the mystery of godliness, that he was manifested in the flesh.” The “probability” in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was Θεός Theos - “God.” At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not “necessary” to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere; compare Matthew 1:23; John 1:14.

Was manifest - Margin, “Manifested.” The meaning is, “appeared” in the flesh.

In the flesh - In human nature; see this explained in the notes on Romans 1:3. The expression here looks as though the true reading of the much-disputed word was “God.” It could not have been, it would seem evident, ὁ ho, “which,” referring to “mystery;” for how could a mystery “be manifested in the flesh?” Nor could it it be ὅς hos, “who,” unless that should refer to one who was more than a man; for how absurd would it be to say that “a man was manifested, or appeared in the flesh!” How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the “great” truth so long concealed from human view, but now revealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God “as” thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.

Justified in the Spirit - That is, the incarnate person above referred to; the Redeemer, regarded as God and man. The word “Spirit,” here, it is evident, refers to the Holy Spirit, because:

(1) It is not possible to attach any intelligible idea to the phrase, “he was justified by his own spirit, or soul;”

(2) As the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and,

(3) As the “angels” are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word “justified,” here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to “vindicate,” and the sense is, that he was shown to be the Son of God by the agency of the Holy Spirit; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or “justified” his claims. Thus he descended on him at his baptism, Matthew 3:16; he was sent to convince the world of sin because it did not believe on him, John 16:8-9; the Saviour cast out devils by him, Matthew 12:28; the Spirit was given to him without measure, John 3:34, and the Spirit was sent down in accordance with his promise, to convert the hearts of people; Acts 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such wisdom as man never had before, may be regarded as an attestation of the Holy Spirit to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Spirit on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now revealed - the “mystery of religion;” as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.

Seen of angels - They were attendants on his ministry, and came to him in times of distress, peril, and want; compare Luke 2:9-13; Luke 22:43; Luke 24:4; Hebrews 1:6; Matthew 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by people, excited the deepest interest in heaven; compare notes on 1 Peter 1:12.

Preached unto the Gentiles - This is placed by the apostle among the “great” things which constituted the “mystery” of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, “the mystery of the gospel;” that is, the grand truth which had not been known until the coming of the Saviour; see the Ephesians 6:19 note; Colossians 1:26-27; Colossians 4:3 notes. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumblingblocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all people; compare Acts 22:21; Ephesians 2:14-15; Romans 3:22; Romans 10:11-20.

The Jew had no special advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted “to man” as such - without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found, salvation might be freely offered him. This “is” a glorious truth; and taken in all its bearings, and in reference to the views which then prevailed, and which have always more or less prevailed about the distinctions made among people by caste and rank, there is scarcely anymore glorious truth connected with the Christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all people, in one respect - and that the most important - are on a level; that they are all equally the objects of the divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favor of his Maker.

Believed on in the world - This also is mentioned among the “great” things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Spirit; that he was an object of intense interest to angelic hosts, and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:

(1) The strong “improbability” arising from the greatness of the “mystery,” that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that people had accredited the announcement.

(2) The strong improbability that his message would be believed, arising from the “wickedness of the human heart.” Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever revealed by him. The Jews had rejected his prophets and put them to death Matthew 23:0; Acts 7:0; and had at last put his own Son - their Messiah - to death. Man everywhere had shown his strong inclination to unbelief. There is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature - an infidel first; a Christian afterward; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour “had been” believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance.

(3) The extent to which this had been done may have been a reason why he thought it worthy of the place which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been embraced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery.

Received up into glory - To heaven; compare John 17:5; see the notes on Acts 1:9. This is mentioned as among the “great” or remarkable things pertaining to “godliness,” or the Christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory after having accomplished the redemption of a world.

In view of the instructions of this chapter, we may make the following remarks.

1. The word “bishop” in the New Testament never means what is now commonly understood by it - “a Prelate.” It does not denote here, or anywhere else in the Now Testament, one who has charge over a “diocese” composed of a certain district of country, embracing a number of churches with their clergy.

2. There are not “three orders” of clergy in the New Testament. The apostle Paul in this chapter expressly designates the characteristics of those who should have charge of the church, but mentions only two, “bishops” and “deacons.” The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach. There is no “third” order. There is no allusion to anyone who was to be “superior” to the “bishops” and “deacons.” As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of “prelates” in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no special qualifications required in such an order of people which it would be proper to mention? Would it not be “respectful,” at least, in Paul to have made some allusion to such an office, if Timothy himself held it?

3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty; 1 Timothy 3:2-7. No man really needs to know more of the qualifications for this office than could be learned from a prayerful study of this passage.

4. A man who enters the ministry “ought” to have high qualifications; 1 Timothy 3:2-7. No man “ought,” under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labor, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighborhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the “number” of ministers, it is to increase the number of those who are “qualified” for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.

5. The church is the guardian of the truth; 1 Timothy 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is entrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality: to keep up the knowledge of that truth which tends to elevate society and to save man. It is entrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times, and to diffuse it abroad to distant lands.

6. The closing verse of this chapter 1 Timothy 3:16 gives us a most elevated view of the plan of salvation. and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the pagan world; the tendency of the Christian religion to break down every barrier among people, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it “claims” the attention of people, for it was for human beings and not for angels that he thus appeared in human form; compare notes on 1 Peter 1:12.

7. How strange it is that “man” feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it Angels looked upon it with wonder: but man, for whom he came, feels little interest in his advent or his work! The Christian religion has broken down the barrier among nations, and has proclaimed that all people may be saved; yet the mass of people look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he “has” come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it; man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth - angels and human beings!

Calvin's Commentary on the Bible

16Great is the mystery of godliness Again, here is another enhancement. That the truth of God might not, through the ingratitude of men, be less esteemed than it ought, he extols its value, by stating that

“great is the secret of godliness;”

that is, because it does not treat of mean subjects, but of the revelation of the Son of God,

“in whom are hidden all the treasures of wisdom.” (Colossians 2:3.)

From the greatness and importance of such matters, pastors ought to judge of their office, that they may devote themselves to the discharge of it with greater conscientiousness and deeper reverence.

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, (Ephesians 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⁾

Justified in the Spirit As the Son of God “emptied himself,” (Philippians 2:7,) by taking upon him our flesh, so there was displayed in him a spiritual power which testified that he is God. This passage has received various interpretations; but, for my own part, satisfied with having explained the Apostle’s real meaning, as far as I understand it, I shall add nothing more. First, justification here denotes an acknowledgment of divine power; as in Psalms 19:9, where it is said, that

“the judgments of God are justified,”

that is, are wonderfully and absolutely perfect; ⁽⁶⁸⁾ and in Psalms 51:4, that “God is justified,” meaning that the praise of his justice is illustriously displayed. So also, (Matthew 11:19, and Luke 7:35,) when Christ says, that

“Wisdom hath been justified by her children,”

he means that they have given honor unto her; and when Luke (Luke 7:29) relates that the publicans “justified God,” he means that they acknowledged, with due reverence and gratitude, the grace of God which they beheld in Christ. What we read here has, therefore, the same meaning as if Paul had said, that he who appeared clothed with human flesh was, at the same time, declared to be the Son of God, so that the weakness of the flesh made no diminution of his glory.

Under the word Spirit, he includes everything in Christ that was divine and superior to man; and he does so for two reasons: First, because he had been humbled in “the flesh,” the Apostle now, by exhibiting the illustration of his glory, contrasts “the Spirit” with “the flesh.” Secondly, that glory, worthy of the only-begotten Son of God, which John affirms to have been seen in Christ, (John 1:14,) did not consist in outward display, or in earthly splendor, but was almost wholly spiritual. The same form of expression is used by him, (Romans 1:3,)

“Who was made of the seed of David according to the flesh, and declared by the power of the Spirit to be the Son of God;”

but with this difference, that in that passage he mentions one kind of manifestation, namely, the resurrection.

Seen by angels, preached to the Gentiles All these statements are wonderful and astonishing; that God deigned to bestow on the Gentiles, who had hitherto wandered in the blindness of their minds, a revelation of his Son, which had been unknown even to the angels in heaven. When the Apostle says, that he was “seen by angels,” he means that the sight was such as drew the attention of angels, both by its novelty and by its excellence. How uncommon and extraordinary the calling of the Gentiles was, we have stated in the exposition of the second chapter of the Epistle to the Ephesians. ⁽⁶⁹⁾ Nor is it wonderful that it was a new spectacle to angels, who, though they knew about the redemption of mankind, yet did not at first understand the means by which it should be accomplished, and from whom it must have been concealed, in order that this remarkable display of the goodness of God might be beheld by them with greater admiration.

Obtained belief in the world It was above all things astonishing that God made the Gentiles, who were heathens, and the angels, who held uninterrupted possession of his kingdom, to be equally partakers of the same revelation. But this great efficacy of the preached gospel was no ordinary miracle, when Christ, overcoming all obstacles, subdued to the obedience of faith those who seemed to be altogether incapable of being tamed. Certainly nothing appeared to be less probable — so completely was every entrance closed and shut up. Yet faith vanquished, but by an incredible kind of victory.

Lastly, he says that he was received into glory; that is, from this mortal and wretched life. Accordingly, as in the world, so far as related to the obedience of faith, so also in the person of Christ, the change was wonderful, when, from the mean condition of a servant, he was exalted to the right hand of the Father, that every knee may bow to him.

(67) “By the word flesh Paul declares that Christ was true man, and that he was clothed with our nature; but, at the same time, by the word manifested, he shows that there were two natures. We must not imagine a Jesus Christ who is God, and another Jesus Christ who is man; but we must know that he alone is both God and man. Let us distinguish his two natures, so as to know that this is the Son of God who is our brother. Now I have said that God permits the ancient heresies, with which the church was troubled, to be revived in our time, in order to excite us to greater activity. But, on the other hand, let us observe, that the devil is constrained to do his utmost to overthrow this article of faith, because he sees clearly that it is the foundation of our salvation. For if we have not that mystery of which Paul speaks, what will become of us? We are all children of Adam, and therefore we are accursed; we are in the pit of death; in short, we are deadly enemies of God, and thus there is nothing in us but condemnation and death, till we know that God came to seek us, and that, because we could not rise to him, he came down to us. Till we have known this, are we not more than wretched? For this reason the Devil wished, as far as he could, to destroy that knowledge, or rather to mix it with his lies, so as to be perverted. On the other hand, when we see that there is such majesty in God, how shall we dare to approach unto Him, seeing that we are full of misery? We must therefore come to this union of the majesty of God with human nature. And thus, in every respect, till we have known the divine majesty that is in Jesus Christ, and our human weakness which he hath taken upon him, it is impossible for us to have any hope, or to be capable of having recourse to the goodness of God, or of having the boldness to call upon him, and return to him. In a word, we are entirely shut out from the heavenly kingdom, the gate is shut against us, and we cannot approach to it in any way whatever.” — Fr. Ser.

(68) “When he says, ‘They are justified together,’ the meaning is, They are all righteous from the greatest to the least, without a single exception. By this commendation he distinguishes the law of God from the doctrines of men; for no blemish or fault can be found in it, but: it is in all points absolutely perfect.” — Calvin’s Com. the Book of Psalms, vol. 1, p. 323.

(69) Calvin’s Com. On the Ep. To the Galatians and Ephesians, p. 226.

Smith's Bible Commentary

Tonight we will be studying First Timothy three and four. It is interesting as Paul writes to Timothy on several occasions, he uses phrases that are interesting to me. He said, This is a faithful saying, it's worthy of all acceptation. Here he says, beginning chapter three,

This is a true saying ( 1 Timothy 3:1 ),

Again, he'll say, "This is a faithful saying worthy of all acceptation." He'll say, "Without controversy." He speaks to Timothy with interesting phrases affirming the truth of what he is declaring to him. "This is a true saying,"

If a man desires the office of a bishop [or overseer], he desireth a good work ( 1 Timothy 3:1 ).

Not a good position, but a good work. The word "episkopos" which is translated here "bishop" is really a word that means an overseer. One who takes the oversight. The word translated "elder" is the word, "presbyteri" or "presbyteros." The "presbyteros," the elder of the church. They name implies an older man, and in the communities they had as the governors of a community the "presbyteros."

The English had the alder men who were appointed as the judges within a community and the term "alder men" is actually "elder men." It was declared that a person should not be a "presbyteros" unless he was over the age of fifty. The "episkopos," on the other hand, was the man who was the overseer. He was the often the minister of the church. One who would oversee the church. And from this, we have a great division in the church today between the Episcopalians which comes from the "episkopos" and the Presbyterians which comes from the "presbyturos."

So the difference between a church being ruled by the elders or the church being ruled by the "episkopos," the overseer. And it is interesting though as you look at it in the word of God, they probably were one and the same. As you study it in the New Testament, the use of the words are often interchangeable. And when Paul was writing, he addressed the elders but of course, that would include the "episkopos" also. When he called for the elders of Ephesus, it would have been wrong for him to have called for the elders without the "episkopos" and so as you look at it throughout the New Testament, a strong case can be made that the terms are almost synonymous or interchangeable, at least in their usage in the New Testament.

So "if a man desires this office of an overseer of the church, he desires a good work." But these are the qualifications for the man.

The overseer then must be blameless ( 1 Timothy 3:2 ),

Now that ought to just about exclude anybody. He must be,

the husband of one wife ( 1 Timothy 3:2 ),

In that particular time, the marriage vows were in the pagan world not really held in high esteem. The Greek culture had a saying that every man should have a mistress for his entertainment, a concubine for his sexual pleasure, and a wife to bear his legitimate children. But the wife was looked upon as, more or less, a chattel, an object.

Now in none of the cultures in those days did a wife have the right of divorce. That was something that only the husbands had. And even in the Jewish culture, a husband could get a divorce for just about any cause. And even to that time, in the Jewish culture in many areas, polygamy was practiced. Josephus speaks about those that were had three or four wives. And polygamy was a practice even in that time in the Jewish community.

The church is to be a separate and distinct entity within the world. Standards that are higher than the world. And thus he establishes the standard for the "episkopos," a man who was an overseer in the church, he should be "the husband of one wife." He should be,

vigilant ( 1 Timothy 3:2 ),

That is, in his overseeing of the flock of God. He needs to take careful oversight. He needs to be,

sober, of good behaviour, given to hospitality, and able to teach ( 1 Timothy 3:2 );

So these are the beginning of the qualifications. Next of all, he's

Not to be given to wine, no striker ( 1 Timothy 3:3 ),

That is, an abuser.

not greedy of filthy lucre; but patient, not a brawler, not covetous; One that rules well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) He's not to be a novice, lest being lifted up with pride he fall into the condemnation of the devil ( 1 Timothy 3:3-6 ).

So this is what Paul instructs Timothy as the qualifications for an "episkopos," an overseer. Now if you will read Paul's letter to Titus, he gives to them the qualifications of a "presbyturos," an elder. And you find that as he gives the qualifications of an elder, they are pretty much similar to the qualifications of an "episkopos" or an overseer.

Next he turns to the deacons.

And likewise must the deacons be grave [or sober], not doubletongued, not given to much wine ( 1 Timothy 3:8 ),

This is, of course, a little interesting in that the overseer, the "episkopos," was not to be given to wine; the deacon was not to be given to much wine. That probably is cause for a lot of persons to seek the job of a deacon rather than an elder.

Paul the apostle, in writing to the Corinthians, said, "All things are lawful for me, but all things are not expedient." Some things can impede my progress towards my goal. All things are lawful for me but not everything builds up. Some things tear me down. "All things are lawful for me," he said, "but I will not be brought under the power of any, or the influence of any" ( 1 Corinthians 6:12 ).

We have a very interesting case in the Old Testament when God commanded Moses to build the tabernacle and He gave him specific instructions as to the materials and the dimensions and the sizes, the whole thing. He gave him his careful instructions in building. Once they had built the tabernacle, had set it up, had set up the altar and the whole framework for the sacrifices, the time came to inaugurate now the temple or the tabernacle worship of God. And so the altar was built, the sacrifice was placed upon it and fire came from heaven and sort of lit the fire of the altar. A supernatural manifestation of God. The presence of God came down, the glory of the Lord filled the tabernacle. The priest, because of the glory of the Lord, sort of swooned, they weren't able to stand up.

And in the midst of this moving of God among the people, a couple of Aaron's sons got excited. And they had little bowls with incense that they were to offer before the Lord and they went in to offer this incense in the excitement of the moment and the fire came from the altar of God and consumed them. And later, God commanded Moses to speak unto Aaron that when they were doing the service to God, they weren't to drink wine. Made very specific commandments. The intimation is that the two sons of Aaron perhaps had been drinking a little wine and had lost their sense of good judgment. And that is why they were consumed by the fire of God when they sought to offer strange fire before the Lord.

God wants us to serve Him with a clear head, with a clear mind. Now a lot of people get very godly minded when they get drunk. And we've had them call the house two, three in the morning and my wife sleeps on the side where the phone is, I don't know why but she does. And sometimes the phone will ring in the middle of the morning and someone will start telling, I want to tell you what a wonderful husband you have and all. And she'd say, "Here, tell him," and she hands the phone to me. The praise that comes from the lips of a drunk really don't do much for you. That's what they may think when they're drunk but what do they think of me when they're sober?

And so in our worship of God, no artificial stimulants. He wants our worship and praise to come from a heart and from a mind that is not under some kind of a false stimulant. So the overseer, the one who had the responsibility of overseeing the church, not to be given to wine. Whereas the deacons and these were the people who oversaw the more practical aspects of the church in those days, the administering of the church's welfare program and things of this nature, they were not to be given to much wine.

The wine in those days, of course, was drank by just about everybody. It was mixed three parts of water to two parts of wine. And of course, at that ratio it would take an awful lot to get a person drunk and usually you'd get too full before you could get drunk. But it was a diluted form and really, it was drunk in lieu of the water which in many places was not fit to drink. You remember Paul said to Timothy to "take a little wine for your stomach's sake and your oft infirmities" ( 1 Timothy 5:23 ).

So a deacon not to be given to much wine. We are told "not to be drunk with wine, wherein is excess, but be filled with the Spirit" ( Ephesians 5:18 ). They also are,

not to be greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless ( 1 Timothy 3:8-10 ).

So much of the same requirements for the elders are also for the deacons. Deacons are to prove themselves.

And even so wives ( 1 Timothy 3:11 )

Now in our King James, you notice "must their wives" is added because the translators thought that he was probably referring to the wives of the deacons which is possible but it is also possible that Paul is just referring to the deaconesses. And that this is in reference to those women who would take a activity within the church body in the office of a deaconess. And "so also wives are to,"

be grave, not slanderers, sober, faithful in all things. And let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus ( 1 Timothy 3:11-13 ).

And so Paul here writes the qualifications for these offices. And he said,

These things write I unto thee, I hope to come unto you shortly: But if I [don't, if I have to] tarry here awhile, I want you to know how you ought to behave yourself in the house of God, which is the church of the living God, the pillar and the ground of truth ( 1 Timothy 3:14-15 ).

Timothy was left at Ephesus by Paul to strengthen the church. It is to Timothy in Ephesus that Paul is writing and instructing him in the things of the government of the church.

Now having declared the qualifications for the deacons, the overseers and the deaconesses, again when you get to these qualifications we realize that very few people could really qualify for these offices. These characteristics and traits that are required for those in leadership roles are stricter than the average, you might say. It takes a life of commitment. And many people may, as the result of these requirements, feel unqualified to take a position of authority within the church. And so Paul in verse sixteen declares,

And without controversy great is the mystery of godliness ( 1 Timothy 3:16 ):

Godliness is godlikeness. Great is the mystery of being like God. These characteristics and traits that are described are the characteristics and traits of God. God wants us to be like Him. A man who is an elder in the church or an overseer in the church is really one of God's representatives to the people. And one of the most awesome responsibilities is that of being God's representative. People looking at the leadership to understand God. God wants me to be like Him so that as people look at me, they can understand what God is about. And that is all the understanding that many people will ever have of God is what they observe in the life of the followers of God. So each of us are God's representatives to the world. But those who take the position of an elder or an overseer have even a greater responsibility of being God's representatives to the people. And God doesn't take lightly how we represent Him.

James tells us that we should "not be many masters, knowing that we receive the greater condemnation" ( James 3:1 ). We are told "unto whom much is given, much is required" ( Luke 12:48 ). And so for those who in the position of overseeing, there is a tighter standard by which they must live. Blameless, of good reputation, really even outside of the church, by the manner of life that you live that it doesn't bring blame unto Jesus Christ or to the gospel of Jesus Christ.

It has been the sad tragedy of the church's history that not often does the leadership take that awesome responsibility of representing God seriously enough. Paul talks about falling in the snare of the devil. And Satan surely seeks to trap ministers. And it is always a tragedy and a very sad thing when you see a servant of God being trapped by the enemy because of the reproach that it brings upon the Gospel. As Nathan said to David concerning his sin with Bathsheba, "You've caused the enemies of God to blaspheme" ( 2 Samuel 12:14 ).

The problem, of course, is that Satan, I think, works harder on those who have a greater influence than those of lesser influence. I think that the more the Lord uses you, the greater are the temptations that the enemy places in your path. This past year, two of the most promising, talented of the young ministers in our Calvary Chapel outreaches fell into the snare of the enemy.

One, thank God, has been delivered and has been restored. But the other is still ensnared. And it grieves me. It breaks my heart because I love these young men like a father loves a son. And I was just so thrilled with their ministry, the effectiveness of their ministry, the effectiveness of their communication. Their ability to teach. It was a thrill to see what God was doing through their ministry and through their lives and say we're touching thousands of people. To see them ensnared by the enemy is a just a tragedy and a grievous thing to my heart.

Great is the mystery of being like God. God wants us to be like Him. That's His purpose in creating us. And when He created us, He created us like Him, He made us in His image and after His likeness. It was the purpose of God that we be like Him. What is He like? God is love. God wants love to dominate our being. God is pure. God is holy. He wants us to be pure. He wants us to be holy. God is kind. God is compassionate. God is patient. He wants us to be kind, compassionate, patient. He wants me to be like Him. "Great is the mystery of being like God." Because I say, Hey, yes, I want to be like God. But how to be like God is another thing. There are many people who accept that, Yes, being like God is the greatest thing that could possibly happen to a person. And they try to be like God but we find that whenever we try to be like God, there are other forces at work within us, hindering us from our goals.

As Paul the apostle described in Romans chapter seven, "I consent to the law of God that it is good. But I find that there is another law at work within my members, within my body. And the good that I would I do not: and that which I would not, I do" ( Romans 7:16 , Romans 7:19 , Romans 7:23 ).

I consent to that which is good. But how to perform it, I just can't find. And we find ourselves in that position so many times. I consent this is right, this is good. That's what I ought to be doing. But how to perform it? That's where the problem lies. And he cried out, "O wretched man that I am! Who shall deliver me from this body of death" ( Romans 7:24 )? "Great is the mystery of godliness," being like God.

It's a great mystery that has been solved. It was solved in the incarnation. So "without controversy, great is this mystery of godliness." But God solved the mystery through the incarnation of Jesus Christ for,

God was manifest in the flesh ( 1 Timothy 3:16 ),

A plain, clear, positive declaration that Jesus Christ is God. "God was manifest in the flesh." And the purpose of the incarnation was to bring man to a godlikeness or to help us to be like God. "God was manifest in the flesh,"

He was justified [or proved to be righteous] in the Spirit ( 1 Timothy 3:16 ),

The Spirit led Him in the wilderness to be tempted of the devil and He passed every test. He resisted the temptation. He remained true and obedient unto the first principles of God. He was "justified or proved to be righteous in the Spirit."

He was seen of angels ( 1 Timothy 3:16 ),

After His temptation, the angels came and ministered unto Him. Also, it has been suggested that the angels had never seen God until the incarnation. Great is the mystery of being like God. "God was manifest in the flesh, justified in the Spirit, seen of angels." God dwells in a light that man cannot approach. Those who had visions of God never had a vision of a form. There was always just that brightness of the glory that shone forth from His being. Looking directly into a light, a brilliant bright light, all you can observe is just light.

Have you ever been out in the woods at night and it's been dark and someone turned one of those five-cell flashlights in your eyes? Have you ever been a kid at camp? Those counselors always carried those five-cell you know and they put it right in your eyes. All you see is the bright light in your eyes. You don't see the flashlight. You can't even see the counselor. All you all you see is this bright light that is shining in your face. But you have no sense of form because all you can see is the light. You don't see the little bulb, you don't see the filament within the bulb, you just see the brilliance of the light.

So God, the glory of His presence so overwhelming. The brilliance that comes forth from this Creator of the universe. Call it energy or whatever you wish, that must be emanating forth from God. It is possible that the angels had never even seen the form but only the brilliance coming forth from His presence. Until He was "made flesh and He was then seen of angels." He was,

preached unto the Gentiles ( 1 Timothy 3:16 ),

As Paul tells King Agrippa concerning his Damascus road experience, he tells him that the Lord had called him to go unto the Gentiles, to turn them from darkness to light. From the power of Satan unto God. And then He was,

believed on in the world ( 1 Timothy 3:16 ),

All over the world, those who believe on Jesus Christ. Those who believe upon God who was manifest in the flesh. And then He was,

received up into glory ( 1 Timothy 3:16 ).

He said I came from the Father, I'm going to the Father. In His return to the Father, the cycle was complete. His ministry was accomplished. Jesus came to manifest to man what God is. And He was the true and the faithful witness. All that we need to know about God, we discover in Jesus Christ. "No man has seen the Father at any time but the only begotten Son which is in the bosom of the Father, he hath manifested him" ( John 6:46 ). Made Him known, declared Him.

"God, who at sundry times and in different ways spoke unto our fathers through the prophets, hath in these last days spoken unto us by his own dear Son, whom he hath made heir of all things, who was the effulgence of his glory, [or the outshining of His glory]" ( Hebrews 1:1-3 ). So He fulfilled His purpose in manifesting God to us and He fulfilled the purpose of redeeming the world back to God through His death upon the cross.

So now as He returns to the Father, He is promising that He is going to send to them the Holy Spirit. One who would come alongside of them to help them. "I will leave you without help," He said, "But I will pray to the Father, and he will give to you another Helper, even the Spirit of truth; whom the world cannot receive" ( John 14:16 , John 14:17 ). And He tells us that when the Spirit comes, we will receive power. What kind of power? Power to be like God. Great is the mystery of being like God. You cannot be like God with your best effort no matter how hard you try. It isn't within our nature or our power to change our nature to be like God. The only way I can be like God is through the power of the Holy Spirit working in me and changing that nature.

And so the descent of the Holy Spirit upon the church was the proof that Jesus had indeed ascended to the Father. Because that was His promise when He came to the Father, He was going to send the Comforter. It is necessary for you that I go away because if I go away, if I go not away, the Comforter cannot come. That helper, the Holy Spirit. But if I go away, I will send Him. And so Jesus sent the Holy Spirit and through the power and the working of the Holy Spirit within my life, godlikeness is now possible. And as I am yielding myself day to day, the work of the Holy Spirit in me everyday is making me a little more like God.

As Paul the apostle said, "I have not yet apprehended that for which I was apprehended. Neither do I count myself perfect, but I'm pressing towards the mark" ( Philippians 3:13-14 ). What is the mark? Being like God. Godlikeness. And so I'm on my way. And as John said, "Beloved, now are we the sons of God, it doesn't yet appear what we're going to be: but we know when he appears, we're going to be like him" ( 1 John 3:2 ). One of these days His work will be complete in us and we will be just like God. And the purposes of God will now be accomplished in His creation for man. For God created man to be like Him and through Jesus Christ I and the power of the Holy Spirit, I am being restored into the image of God.

Great is the mystery of being like God. But that mystery is solved in the incarnation and through the work of the Holy Spirit that Jesus has sent.

"

Contending for the Faith

Introduction

In this chapter, Paul discusses the practical administration of the work of the church. He gives Timothy clear and explicit qualifications that must be considered by the church when choosing faithful men as bishops and deacons.

The great apostle views the work of elders and deacons as a good work and shows that a "good work" calls for good men! The men who are appointed guardians and custodians and who function as keepers and helpers in congregations making up the church of Christ are to serve only after meeting the qualifications set forth here and in Titus 1.

At the end of this chapter, Paul discusses the foundation upon which the church is built (3:14-16). In short, he shows that instructions concerning elders and deacons (as well as other instructions) are essential because of what the church is. He wants the church leaders to know that their leadership skills must first of all be tested in their own homes as they raise up faithful children. Then, and only then, will they know how to take care of "the church of the living God" (verse 15).

In verse 16, Paul points out that what is often called the "confession" is another way of saying that Christians have "no creed but Christ." In this final verse, he paints a picture of Christ which might be called "The Circle of Love."

Contending for the Faith

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.

And without controversy great is the mystery of godliness: Many scholars believe this verse is a hymn of praise, a poetic statement of true doctrine. "Without controversy" means to agree with or to have common consent. The mystery of godliness, though once hidden, is now revealed to all men. That which was hidden is now clearly seen. "Godliness," Vine says, "is the doctrine which is according to godliness" (162). It signifies that which is consistent with godliness, in contrast to false teachings (Titus 1:1). Looking at the great mystery of godliness evokes reverence, respect, and awe.

We have in the next seven statements what I like to call the great circle of love. We see the Word coming to earth as flesh, living, doing the will of God, dying, buried, resurrected, and ascending back into glory! Thus, we see the glorious circle of love.

God was manifest in the flesh: That is, God appeared in a body. He put on flesh (John 1:14). Being in the flesh, becoming man, He qualified as our Great High Priest who knows our human needs and understands the temptations of the flesh (Hebrews 4:14-15).

justified in the Spirit: He was vindicated by the Spirit. The Spirit empowered the body and performed miracles through that body, and the Spirit raised the body of Christ from the grave (Romans 8:11). Romans 1:4 says, "and declared to be the Son of God with Power, according to the spirit of holiness, by the resurrection from the dead" (see also Romans 8:10-11).

seen of angels: From the beginning of His life to the end, Jesus was visited by angels. They announced His coming, proclaimed His birth, ministered to Him, strengthened him (as when He prayed in the garden), declared His resurrection to the women, and explained His ascension to the apostles. They even ushered Him back into glory.

preached unto the Gentiles: He was preached among the nations (Romans 16:26; Colossians 1:6). Thus, to the apostles He declared, "Go ye therefore, and teach all nations" (Matthew 28:19).

believed on in the world: His great miracles convinced many to believe in Him (John 2:23). In Colossians 1:5-6, Paul writes about the "truth of the gospel, which is come ... in all the world." In verse 23, of the same chapter, he speaks about the "gospel ... which was preached to every creature which is under heaven ...."

received up into glory: Luke 24:51 says, "He was parted from them (disciples), and carried up into glory." A convoy of angels received Him and escorted Him back to the throne of God (Psalms 24:7-10). Barclay exclaims, "here the story of Jesus which begins in heaven also ended in heaven" (54).

Present-Day Application

This climatic verse (16) is indeed a great confession: the church has no creed but Christ. It is Christ who died for us, saves us, and unites us. It is interesting that this verse, so full of Christ and all He did for mankind, should come at the end of the discussion of church leadership qualifications. It is placed here, it seems, to show the elders, deacons, and all other church members that the real issue is Christ! Elders and deacons should ever keep this principle in their minds rather than focusing on opinions or issues detrimental to the church, thus belittling Christ and undermining His influence on the hearts of men. Paul urges such men in high office to be aware at all times of how they "behave" themselves in the church of the living God and to be sure every decision and practice renowns to the glory of the risen Lord.

Dr. Constable's Expository Notes

D. The nature of the local church 3:14-16

Paul explained his reason for writing this epistle and, in particular, what he had just said. He also prepared for what he would yet say. He did so to impress on Timothy a view of the church that was foundational to all his instructions in this letter.

"It is now generally recognized that this paragraph is the heart of the Pastoral corpus . . ., which puts the instructions of the corpus into proper perspective." [Note: Mounce, p. 214. Cf. Guthrie, p. 87.]

Dr. Constable's Expository Notes

His mention of this message led Paul to glorify it. By common confession among Christians this mystery of godliness is great. It is a mystery in that God has made His plan known to us only by special revelation in the New Testament (cf. Ephesians 3). It is a mystery of godliness in that it leads to and results in godliness in those who accept it. It is great in its preeminent importance and in its worldwide scope.

Paul evidently quoted a fragment of a hymn or a statement of the apostolic church that summarized this message. It appears to have been such in view of its concise rhythmic parallelism and assonance in Greek. Each of the words translated "revealed," "vindicated," "beheld," "proclaimed," "believed on," and "taken up," ends with the in the Greek text, and the preposition en follows each verb (except "beheld," which has no following preposition). Three couplets depict Jesus Christ as the essence of this mystery and view His work as completed. Other views are that the hymn consists of one stanza with six lines or two stanzas with three lines. [Note: See Towner, The Letters . . ., pp. 277-85.]

". . . this phrase the mystery of godliness forms a connection between the appearance of Christ, which the hymn celebrates, and Christian living: the mystery is the essence of godliness." [Note: Idem, 1-2 Timothy . . ., p. 99.]

The six strophes probably describe Christ’s (1) incarnation, (2) resurrection, (3) post-resurrection sightings (probably by angelic messengers), (4) proclamation by the disciples (between His resurrection and ascension), (5) regeneration of those who heard and believed this witness, and (6) ascension. This interpretation has in its favor the chronological sequence of Christ’s entire earthly ministry.

Other interpreters view these descriptions as follows. (1) God revealed Jesus Christ in flesh (human nature) in His incarnation, and (2) the Holy Spirit vindicated His claims in His resurrection. (3) Human messengers saw and worshipped Him following His resurrection and ascension into heaven, and (4) His disciples proclaimed Him to all people through the worldwide preaching of the gospel. (5) Those who accept the gospel on earth believe on Him, and (6) God received and exalted Him in glory following His ascension.

This saying presents the work of Christ as comprehensive in time. From His incarnation on, Jesus Christ is the most important figure in human history. Notice also that two realms are in view in this hymn, the earthly and the heavenly. There are three references to the earthly realm in lines 1, 4, and 5. Likewise there are three references to the heavenly realm in lines 2, 3, and 6. Thus the movement of thought is alternately from the earthly realm, to the heavenly, back to the earthly, and finally back to the heavenly. This structure emphasizes the comprehensive nature of Christ’s work in space. He has brought together the earthly and heavenly spheres of existence. He has reconciled human beings to God.

Specifically, He has bridged the gap between things that have always been poles apart. These are flesh (the physical) and spirit (the spiritual), angels (those closest to God) and Gentiles (those farthest from God), and the world (the present sphere of existence) and heaven (the future sphere of existence).

"The first of the three couplets presents Christ’s work accomplished, the second his work made known, and the third his work acknowledged." [Note: Knight, p. 183.]

Barclay's Daily Study Bible

Chapter 3

THE LEADERS OF THE CHURCH ( 1 Timothy 3:1-7 )

3:1-7 There is a saying which everyone must believe--if a man aspires to the office of overseer in the Church, it is a fine work on which his heart is set. An overseer must be a man against whom no criticism can be made; he must have been married only once; he must be sober, prudent, well-behaved, hospitable and possessed of an aptitude for teaching. He must not over-indulge in wine, nor must he be the kind of man who assaults others, but he must be gentle and peaceable, and free from the love of money. He must manage his own house well, keeping his children under control with complete dignity. (If a man does not know how to manage his own house, how can he take charge of the congregation of God?) He must not be a recent convert, in case he becomes inflated with a sense of his own importance, and so fall into the same condemnation as the devil did. He must have earned the respect of those outside the Church, that he may not fall into reproach and into the snare of the devil.

This is a very important passage from the point of view of Church government. It deals with the man whom the King James and Revised Standard Versions call the bishop, and whom we have translated overseer.

In the New Testament there are two words which describe the principal office-bearers of the Church, the office-bearers who were to be found in every congregation, and on whose conduct and administration its welfare depended.

(i) There was the man who was called the elder (presbuteros, G4245) . The eldership is the most ancient of all offices within the Church. The Jews had their elders, and they traced their origin to the occasion when Moses, in the desert wanderings, appointed seventy men to help him in the task of controlling and caring for the people ( Numbers 11:16). Every synagogue had its elders, and they were the real leaders of the Jewish community. They presided over the worship of the synagogue; they administered rebuke and discipline where these were necessary; they settled the disputes which other nations would have taken to the law-courts. Amongst the Jews the elders were the respected men who exercised a fatherly oversight over the spiritual and material affairs of every Jewish community. But more nations than the Jews had an eldership. The presiding body of the Spartans was called the gerousia ( G1087) , which means the board of the elder men. The Parliament of Rome was called the senate, which comes from senex, which means an old man. In England the men who looked after the affairs of the community were called the aldermen, which means the elder men. In New Testament times every Egyptian village had its village elders who looked after the affairs of the community. The elders had a long history, and they had a place in the life of almost every community.

(ii) But sometimes the New Testament uses another word, episkopos ( G1985) , which the King James and Revised Standard Versions translate bishop, and which literally means overseer, or superintendent. This word, too, has a long and honourable history. The Septuagint, the Greek version of the Hebrew scriptures, uses it to describe those who were the taskmasters, who were over the public works and public building schemes ( 2 Chronicles 34:17). The Greeks use it to describe the men appointed to go out from the mother city to regulate the affairs of a newly founded colony in some distant place. They use it to describe what we might call commissioners appointed to regulate the affairs of a city. The Romans use it to describe the magistrates appointed to oversee the sale of food within the city of Rome. It is used of the special delegates appointed by a king to see that the laws he had laid down were carried out. Episkopos ( G1985) always implies two things; first, oversight over some area or sphere of work and second, responsibility to some higher power and authority.

The great question is: What was the relationship in the early Church between the elder, the presbuteros ( G4245) , and the overseer, the episkopos ( G1985) ?

Modern scholarship is practically unanimous in holding that in the early Church the presbuteros ( G4245) and the episkopos ( G1985) were one and the same. The grounds for that identification are: (a) Elders were everywhere appointed. After the first missionary journey, Paul and Barnabas appointed elders in all the Churches they had founded ( Acts 14:23). Titus is instructed to appoint and ordain elders in all the cities of Crete ( Titus 1:5). (b) The qualifications of a presbuteros ( G4245) and of an episkopos ( G1985) are to all intents and purposes identical ( 1 Timothy 3:2-7; Titus 1:6-9). (c) At the beginning of Philippians, Paul's greetings are to the bishops and the deacons ( Php_1:1 ). It is quite impossible that Paul would have sent no greetings at all to the elders, who, as we have already seen, were in every Church; and therefore the bishops and the elders must be one and the same body of people. (d) When Paul was on his last journey to Jerusalem, he sent for the elders of Ephesus to meet him at Miletus ( Acts 20:17), and in the course of his talk to them he says that God has made them episkopoi ( G1985) to feed the Church of God ( Acts 20:28). That is to say, he addresses precisely the same body of men first as elders and second as bishops or overseers. (e) When Peter is writing to his people, he talks to them as an elder to elders ( 1 Peter 5:1), and then he goes on to say that their function is oversight of the flock of God ( 1 Peter 5:2), and the word he uses for oversight, is the verb episkopein ( G1983) from which episkopos ( G1985) comes. All the evidence from the New Testament goes to prove that the presbuteros ( G4245) and the episkopos ( G1985) , the elder and the bishop or overseer, were one and the same person.

Two questions arise. First, if they were the same, why were there two names for them? The answer is that presbuteros ( G4245) described these leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos ( G1985) , on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task.

The second question is--if the elder and the bishop were originally the same, how did the bishop become what he did? The answer is simple. Inevitably the body of the elders would acquire a leader. Someone to lead would be essential and would inevitably emerge. The more organized the Church became, the more such a figure would be bound to arise. And the elder who stood out as leader came to be called the episkopos ( G1985) , the superintendent of the Church. But it is to be noted that he was simply a leader amongst equals. He was in fact the elder whom circumstances and personal qualities had combined to make a leader for the work of the Church.

It will be seen that to translate episkopos ( G1985) by the word bishop in the New Testament now gives the word a misleading meaning. It is better to translate it overseer or superintendent.

THE APPOINTMENT AND DUTIES OF THE LEADERS IN THE CHURCH ( 1 Timothy 3:1-7 continued)

This passage is further interesting in that it tells us something of the appointment and the duties of the leaders of the Church.

(i) They were formally set apart for their office. Titus was to ordain elders in every Church ( Titus 1:5). The office-bearer of the Church is not made an office-bearer in secret; he is set apart before the eyes of men; the honour of the Church is publicly delivered into his hands.

(ii) They had to undergo a period of testing. They had first to be proved ( 1 Timothy 3:10). No one builds a bridge or a piece of machinery with metal which has not been tested. The Church might do well to be more strict than she is in the testing of those chosen for leadership.

(iii) They were paid for the work which they had to do. The labourer was worthy of his hire ( 1 Timothy 5:18). The Christian leader does not work for pay, but, on the other hand, the duty of the Church which chose him for the work is to supply him with the means to live.

(iv) They were liable to censure ( 1 Timothy 5:19-22). In the early Church the office-bearer had a double function. He was a leader of the Church; but he was also the servant of the Church. He had to answer for his stewardship. No Christian office-bearer must ever consider himself answerable to no one; he is answerable to God and to the people over whom God gave him the task of presiding.

(v) They had the duty of presiding over the Christian assembly and of teaching the Christian congregation ( 1 Timothy 5:17). The Christian office-bearer has the double duty of administration and instruction. It may well be that one of the tragedies of the modern Church is that the administrative function of the office-bearer has usurped the teaching function almost entirely. It is, for instance, sad to see how few elders of the Church are actively engaged in the teaching work of Sunday schools.

(vi) The office-bearer was not to be a recent convert. Two reasons are given for this advice. The first is quite clear. It is "in case he becomes inflated with a sense of his own importance." The second is not so clear. It is, as the Revised Standard Version has it, "lest he fall into the condemnation of the devil." There are three possible explanations of that strange phrase. (a) It was through his pride that Lucifer rebelled against God and was expelled from heaven. And this may simply be a second warning against the danger of pride. (b) It may mean that, if the too quickly advanced convert becomes guilty of pride, he gives the devil a chance to level his charges against him. A conceited Church office-bearer gives the devil a chance to say to critics of the Church: "Look! There's your Christian! There's your Church member! That's what an office-bearer is like!" (c) The word diabolos ( G1228) has two meanings. It means "Devil," and that is the way in which the Revised Standard Version has taken it here; but it also means "slanderer." It is in fact the word used for slanderer in 1 Timothy 3:11, where the women are forbidden to be slanderers. So then this phrase may mean that the recent convert, who has been appointed to office, and has acquired, as we say, a swelled head, gives opportunity to the slanderers. His unworthy conduct is ammunition for those who are ill-disposed to the Church. No matter how we take it, the point is that the conceited Church official is a bad debt to the Church.

But, as the early Church saw it, the responsibility of the office-bearer did not begin and end in the Church. He had two other spheres of responsibility, and if he failed in them, he was bound also to fail in the Church.

(i) His first sphere of duty was his own home. If a man did not know how to rule his own household, how could he engage upon the task of ruling the congregation of the Church? ( 1 Timothy 3:5). A man who had not succeeded in making a Christian home could hardly be expected to succeed in making a Christian congregation. A man who had not instructed his own family could hardly be the right man to instruct the family of the Church.

(ii) The second sphere of responsibility was the world. He must be "well thought of by outsiders" ( 1 Timothy 3:7). He must be a man who has gained the respect of his fellow-men in the day-to-day business of life. Nothing has hurt the Church more than the sight of people who are active in it, whose business and social life belies the faith which they profess and the precepts which they teach. The Christian office-bearer must first of all be a good man.

THE CHARACTER OF THE CHRISTIAN LEADER ( 1 Timothy 3:1-7 continued)

We have just seen that the Christian leader must be a man who has won the respect of all. In this passage there is a great series of words and phrases describing his character; and it will be worth while to look at each in turn. Before we do that it will be interesting to set beside them two famous descriptions by great heathen thinkers of the good leader's character. Diogenes Laertius (7: 116-126) hands down to us the Stoic description. He must be married; he must be without pride; he must be temperate; and he must combine prudence of mind with excellence of outward behaviour. A writer called Onosander gives us the other. He must be prudent, self-controlled, sober, frugal, enduring in toil, intelligent, without love of money, neither young nor old, if possible the father of a family, able to speak competently, and of good reputation. It is interesting to see how the pagan and the Christian descriptions coincide.

The Christian leader must be a man against whom no criticism can be made (anepileptos, G423) . Anepileptos is used of a position which is not open to attack, of a life which is not open to censure, of an art or technique which is so perfect that no fault can be found with it, of an agreement which is inviolable. The Christian leader must not only be free from such faults as can be assailed by definite charges; he must be of such fine character as to be even beyond criticism. The Rheims version of the New Testament translates this Greek word by the very unusual English word irreprehensible, unable to be found fault with. The Greeks themselves defined the word as meaning "affording nothing of which an adversary can take hold." Here is the ideal of perfection. We will not be able fully to attain to it; but the fact remains that the Christian leader must seek to offer to the world a life of such purity that he leaves no loophole even for criticism of himself.

The Christian leader must have been married only once. The Greek literally means that he must be "the husband of one wife." Some take this to mean that the Christian leader must be a married man, and it is possible that the phrase could mean that. It is certainly true that a married man can be a recipient of confidences and a bringer of help in a way that a single man cannot be, and that he can bring a special understanding and sympathy to many a situation. Some few take it to mean that the Christian leader cannot marry a second time, even after his wife's death. In support they quote Paul's teaching in 1 Corinthians 7:1-40. But in its context here we can be quite certain that the phrase means that the Christian leader must be a loyal husband, preserving marriage in all its purity. In later days the Apostolic Canons laid it down: "He who is involved in two marriages, after his baptism, or he who has taken a concubine, cannot be an episkopos ( G1985) , a bishop."

We may well ask why it should be necessary to lay down what looks obvious. We must understand the state of the world in which this was written. It has been said, and with much truth, that the only totally new virtue which Christianity brought into this world was chastity. In many ways the ancient world was in a state of moral chaos, even the Jewish world. Astonishing as it may seem, certain Jews still practised polygamy. In the Dialogue with Trypho, in which Justin Martyr discusses Christianity with a Jew, it is said that "it is possible for a Jew even now to have four or five wives" (Dialogue with Trypho, 134). Josephus can write: "By ancestral custom a man can live with more than one wife" (Antiquities of the Jews, 17: 1, 2).

Apart altogether from these unusual cases, divorce was tragically easy in the Jewish world. The Jews had the highest ideals of marriage. They said that a man must surrender his life rather than commit murder, idolatry or adultery. They had the belief that marriages are made in heaven. In the story of the marriage of Isaac and Rebecca it is said: "The thing comes from the Lord" ( Genesis 24:50). This was taken to mean that the marriage was arranged by God. So it is said in Proverbs 19:14: "A prudent wife is from the Lord." In the story of Tobit, the angel says to Tobit: "Fear not for she was prepared for thee from the beginning" ( Tob_6:17 ). The Rabbis said: "God sits in heaven arranging marriages." "Forty days before the child is formed a heavenly voice proclaims its mate."

For all that, the Jewish law allowed divorce. Marriage was indeed the ideal but divorce was permitted. Marriage was "inviolable but not indissoluble." The Jews held that once the marriage ideal had been shattered by cruelty or infidelity or incompatibility, it was far better to allow a divorce and to permit the two to make a fresh start. The great tragedy was that the wife had no rights whatsoever. Josephus says: "With us it is lawful for a husband to dissolve a marriage, but a wife, if she departs from her husband, cannot marry another, unless her former husband put her away" (Antiquities of the Jews, 15: 8, 7). In a case of divorce by consent, in the time of the New Testament, all that was required was two witnesses, and no court case at all. A husband could send his wife away for any cause; at the most a wife could petition the court to urge her husband to write her a bill of divorcement, but it could not compel him even to do that.

In face of that situation, things came to such a pass that "women refused to contract marriages, and men grew grey and celibate." A brake was put upon this process by legislation introduced by Simon ben Shetah. A Jewish wife always brought her husband a dowry which was called Kethubah. Simon enacted that a man had unrestricted use of the Kethubah, so long as he remained married to his wife, but on divorce he was absolutely liable to repay it, even if he had "to sell his hair" to do so. This checked divorce; but the Jewish system was always vitiated by the fact that the wife had no rights.

In the heathen world things were infinitely worse. There, too, according to Roman law, the wife had no rights. Cato said: "If you were to take your wife in adultery, you could kill her with impunity, without any court judgment; but if you were involved in adultery, she would not dare to lift a finger against you, for it is unlawful." Things grew so bad, and marriage grew so irksome, that in 131 B.C. a well-known Roman called Metellus Macedonicus made a statement which Augustus was afterwards to quote: "If we could do without wives, we would be rid of that nuisance. But since nature has decreed that we can neither live comfortably with them, nor live at all without them, we must look rather to our permanent interests than to passing pleasure."

Even the Roman poets saw the dreadfulness of the situation. "Ages rich in sin," wrote Horace, "were the first to taint marriage and family life. From this source the evil has overflowed." "Sooner will the seas be dried up," said Propertius, "and the stars be raft from heaven, than our women reformed." Ovid wrote his famous, or infamous, book The Art of love, and never from beginning to end mentions married love. He wrote cynically: "These women alone are pure who are unsolicited, and a man who is angry at his wife's love affair is nothing but a rustic boor." Seneca declared: "Anyone whose affairs have not become notorious, and who does not pay a married woman a yearly fee, is despised by women as a mere lover of girls; in fact husbands are got as a mere decoy for lovers." "Only the ugly," he said, "are loyal." "A woman who is content to have only two followers is a paragon of virtue." Tacitus commended the supposedly barbarian German tribes for "not laughing at evil, and not making seduction the spirit of the age." When a marriage took place, the home to which the couple were going was decorated with green bay leaves. Juvenal said that there were those who entered on divorce before the bays of welcome had faded. In 19 B.C. a man named Quintus Lucretius Vespillo erected a tablet to his wife which said: "Seldom do marriages last until death undivorced; but ours continued happily for forty-one years." The happy marriage was the astonishing exception.

Ovid and Pliny had three wives; Caesar and Antony had four; Sulla and Pompey had five; Herod had nine; Cicero's daughter Tullia had three husbands. The Emperor Nero was the third husband of Poppaea and the fifth husband of Statilla Messalina.

It was not for nothing that the Pastorals laid it down that the Christian leader must be the husband of one wife. In a world where even the highest places were deluged with immorality, the Christian Church must demonstrate the chastity, the stability and the sanctity of the Christian home.

THE CHARACTER OF THE CHRISTIAN LEADER ( 1 Timothy 3:1-7 continued)

The Christian leader must be sober (nephalios, G3524) and he must not over-indulge in wine, (paroinos, G3943) . In the ancient world wine was continually used. Where the water supply was very inadequate and sometimes dangerous, wine was the most natural drink of all. It is wine which cheers the hearts of gods and men ( Judges 9:13). In the restoration of Israel she will plant her vineyards and drink her wine ( Amos 9:14). Strong drink is given to those who are ready to perish, and wine to those whose hearts are heavy ( Proverbs 31:6).

This is not to say that the ancient world was not fully alive to the dangers of strong drink. Proverbs speaks of the disaster which comes to the man who looks on the wine when it is red ( Proverbs 23:29-35). Wine is a mocker, strong drink a brawler ( Proverbs 20:1). There are terrible stories of what happened to people through over-indulgence in wine. There is the case of Noah ( Genesis 9:18-27); of Lot ( Genesis 19:30-38); of Amnon ( 2 Samuel 13:28-29). Although the ancient world used wine as the commonest of all drinks, it used it most abstemiously. When wine was drunk, it was drunk in the proportion of two parts of wine to three parts of water. A man who was drunken would be disgraced in ordinary heathen society, let alone in the Church.

The interesting thing is the double meaning that both words in this section possess. Nephalios ( G3524) means sober, but it also means watchful and vigilant; paroinos ( G3943) means addicted to wine, but it also means quarrelsome and violent. The point that the Pastorals make here is that the Christian must allow himself no indulgence which would lessen his Christian vigilance or soil his Christian conduct.

There follow two Greek words which describe two great qualities which must characterize the Christian leader. He must be prudent (sophron, G4998) and well-behaved (kosmios, G2887) .

We have translated sophron ( G4998) by prudent, but it is virtually untranslatable. It is variously translated of sound mind, discreet, prudent, self-controlled, chaste, having complete control over sensual desires. The Greeks derived it from two words which mean to keep one's mind safe and sound. The corresponding noun is sophrosune ( G4997) , and the Greeks wrote and thought much about it. It is the opposite of intemperance and lack of self-control. Plato defined it as "the mastery of pleasure and desire." Aristotle defined it as "that power by which the pleasures of the body are used as law commands." Philo defined it as "a certain limiting and ordering of the desires, which eliminates those which are external and excessive, and which adorns those which are necessary with timeliness and moderation." Pythagoras said that it was "the foundation on which the soul rests." Iamblichus said that "it is the safeguard of the most excellent habits in life." Euripides said that it was "the fairest gift of God." Jeremy Taylor called it "reason's girdle and passion's bridle." Trench describes sophrosune ( G4997) as "the condition of entire command over the passions and desires, so that they receive no further allowance than that which law and right reason admit and approve." Gilbert Murray wrote of sophron ( G4998) : "There is a way of thinking which destroys and a way which saves. The man or woman who is sophron ( G4998) walks among the beauties and perils of the world, feeling love, joy, anger, and the rest; and through all he has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be." E. F. Brown quotes in illustration of sophrosune ( G4997) a prayer of Thomas Aquinas which asks for "a quieting of all our impulses, fleshly and spiritual."

The man who is sophron ( G4998) has every part of his nature under perfect control, which is to say that the man who is sophron ( G4998) is the man in whose heart Christ reigns supreme.

The companion word is kosmios ( G2887) , which we have translated well-behaved. If a man is kosmios ( G2887) in his outer conduct it is because he is sophron ( G4998) in his inner life. Kosmios ( G2887) means orderly, honest, decorous. In Greek it has two special usages. It is common in tributes and in inscriptions to the dead. And it is commonly used to describe the man who is a good citizen. Plato defines the man who is kosmios ( G2887) as "the citizen who is quiet in the land, who duly fulfils in his place and order the duties which are incumbent upon him as such." This word has more in it than simply good behaviour. It describes the man whose life is beautiful and in whose character all things are harmoniously integrated.

The leader of the Church must be a man who is sophron ( G4998) , his every instinct and desire under perfect control; he must be a man who is kosmios ( G2887) , his inner control issuing in outward beauty. The leader must be one in whose heart Christ's power reigns and on whose life Christ's beauty shines.

THE CHARACTER OF THE CHRISTIAN LEADER ( 1 Timothy 3:1-7 continued)

The Christian leader must be hospitable (philoxenos, G5382) . This is a quality on which the New Testament lays much stress. Paul bids the Roman Church to "practise hospitality" ( Romans 12:13). "Practise hospitality ungrudgingly to one another," says Peter ( 1 Peter 4:9). In the Shepherd of Hermas, one of the very early Christian writings, it is laid down: "The episkopos ( G1985) must be hospitable, a man who gladly and at all times welcomes into his house the servants of God." The Christian leader must be a man with an open heart and an open house.

The ancient world was very careful of the rights of the guest. The stranger was under the protection of Zeus Xenios, the Protector of Strangers. in the ancient world, inns were notoriously bad. In one of Aristophanes' plays Heracles asks his companion where they will lodge for the night; and the answer is: "Where the fleas are fewest." Plato speaks of the inn-keeper being like a pirate who holds his guests to ransom. Inns tended to be dirty and expensive and, above all, immoral. The ancient world had a system of what were called Guest Friendships. Over generations families had arrangements to give each other accommodation and hospitality. Often the members of the families came in the end to be unknown to each other by sight and identified themselves by means of what were called tallies. The stranger seeking accommodation would produce one half of some object; the host would possess the other half of the tally; and when the two halves fitted each other the host knew that he had found his guest, and the guest knew that the host was indeed the ancestral friend of his household.

In the Christian Church there were wandering teachers and preachers who needed hospitality. There were also many slaves with no homes of their own to whom it was a great privilege to have the right of entry to a Christian home. It was of the greatest blessing that Christians should have Christian homes ever open to them in which they could meet people like-minded to themselves. We live in a world where there are still many who are far from home, many who are strangers in a strange place, many who live in conditions where it is hard to be a Christian. The door of the Christian home and the welcome of the Christian heart should be open to all such.

The Christian leader must be possessed of an aptitude for teaching (didaktikos, G1317) . It has been said that his duty is "to preach to the unconverted and to teach the converted." There are two things to be said about this. It is one of the disasters of modern times that the teaching ministry of the Church is not being exercised as it should. There is any amount of topical preaching and any amount of exhortation; but there is little use in exhorting a man to be a Christian when he does not know what being a Christian means. Instruction is a primary duty of the Christian preacher and leader. The second thing is this. The finest and the most effective teaching is done not by speaking but by being. Even the man with no gift of words can teach, by living in such a way that in him men see the reflection of the Master. A saint has been defined as someone "in whom Christ lives again."

The Christian leader must not be a man who assaults others (plektes, G4131, a striker). That this instruction was not unnecessary is seen in one of the very early regulations of the Apostolic Canons: "A bishop, priest or deacon who smites the faithful when they err, or the unbelievers when they commit injury, and desires by such means as this to terrify them, we command to be deposed; for nowhere hath the Lord taught us this. When he was reviled, he reviled not again, but the contrary. When he was smitten, he smote not again; when he suffered, he threatened not." It will not be likely that any Christian leader will nowadays strike another Christian, but the fact remains that blustering, bullying, irritable, bad-tempered speech or action is forbidden to the Christian.

The Christian leader must be gentle. The Greek is epieikes ( G1933) , another of these completely untranslatable words. The noun is epieikeia ( G1932) and Aristotle describes it as "that which corrects justice" and as that which "is just and better than justice." He said that it was that quality which corrects the law when the law errs because of its generality. What he means is that sometimes it may actually be unjust to apply the strict letter of the law. Trench said that epieikeia ( G1932) means "retreating from the letter of right better to preserve the spirit of right" and is "the spirit which recognizes the impossibility of cleaving to all formal law...that recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs...the spirit which rectifies and redresses the injustice of justice." Aristotle describes in full the action of epieikeia ( G1932) : "To pardon human failings; to look to the law-giver, not to the law; to the intention, not to the action; to the whole, not to the part; to the character of the actor in the long run and not in the present moment; to remember good rather than evil, and the good that one has received rather than the good that one has done; to bear being injured; to wish to settle a matter by words rather than deeds." If there is a matter under dispute, it can be settled by consulting a book of practice and procedure, or it can be settled by consulting Jesus Christ. If there is a matter of debate, it can be settled in law, or it can be settled in love. The atmosphere of many a Church would be radically changed if there was more epieikeia ( G1932) within it.

The Christian leader must be peaceable (amachos, G269) . The Greek word means disinclined to fight. There are people who, as we might put it, are "trigger-happy" in their relationships with other people. But the real Christian leader wants nothing so much as he wants peace with his fellow-men.

The Christian leader must be free from the love of money. He will never do anything simply for profit's sake. He will know that there are values which are beyond all money price.

THE MEN OF CHRISTIAN SERVICE ( 1 Timothy 3:8-10 ; 1 Timothy 3:12-13 )

3:8-10,12,13 In the same way, the deacons must be men of dignity, men who are straight, men who are not given to over-indulgence in wine, men who are not prepared to stoop to disgraceful ways of making money; they must hold the secret of the faith which has been revealed to them with a clear conscience. The deacons too must first of all be put upon probation, and, if they emerge blameless from the test, let them become deacons.... Deacons must be married only once; they must manage their own children and their own homes well. For those who make a fine job of the office of deacon win for themselves a fine degree of honour, and they gain much boldness in their faith in Christ Jesus.

In the early Church the function of the deacons lay much more in the sphere of practical service. The Christian Church inherited a magnificent organization of charitable help from the Jews. No nation has ever had such a sense of responsibility for the poorer brother and sister as the Jews. The synagogue had a regular organization for helping such people. The Jews rather discouraged the giving of individual help to individual people. They preferred that help should be given through the community and especially through the synagogue.

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 material so collected was distributed to those in need by a committee of two, or more if necessary. The poor of the community were given enough food for fourteen meals, that is for two meals a day for the week; but no one could receive from this fund if he already possessed a week's food in the house. This fund for the poor was called the Kuppah, or the basket. In addition to this there was a daily collection of food from house to house for those who were actually in emergency need that day. This 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.

Many of the qualifications of the deacon are the same as for the episkopos ( G1985) . They are to be men of dignified character; they are to be abstemious; they are not to soil their hands with disreputable ways of making money; they have to undergo a test and a time of probation; they must practise what they preach, so that they can hold the Christian. faith with a clear conscience.

One new qualification is added; they are to be straight. The Greek is that they must not be dilogos ( G1351) , and dilogos means speaking with two voices, saying one thing to one and another to another. In The Pilgrim's Progress John Bunyan puts into By-ends mouth a description of the people who live in the town of Fair-speech. There is my Lord Turn-about, my Lord Time-Server, my Lord Fair-speech, after whose ancestors the town was named, Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of the parish, Mr. Two-tongues. A deacon, in his going from house to house, and in his dealing with those who needed charity, had to be a straight man. Again and again he would be tempted to evade issues by a little timely hypocrisy and smooth speaking. But the man who would do the work of the Christian Church must be straight.

It is clear that the man who performs well the office of deacon can look for promotion to the high office of elder, and will gain such a confidence in the faith that he can look any man in the face.

WOMEN WHO SERVE THE CHURCH ( 1 Timothy 3:11 )

3:11 In the same way, the women must be dignified; they must not be given to slanderous gossip; they must be sober; they must be in all things reliable.

As far as the Greek goes, this could refer to the wives of the deacons, or to women engaged in a similar service. It seems far more likely that it refers to women who are also engaged upon this work of charity. There must have been acts of kindness and of help which only a woman could properly do for another woman. Certainly in the early Church there were deaconesses. They had the duty of instructing female converts and in particular of presiding and attending at their baptism, which was by total immersion.

It was necessary that such women workers should be warned against slanderous gossip and bidden to be absolutely reliable. When a young doctor graduates and before he begins to practise, he takes the Hippocratic oath, and part of that oath is a pledge never to repeat anything that he has heard in the house of a patient, or anything that he has heard about a patient, even if he has heard it on the street. In the work of helping the poor, things might easily be heard and be repeated and infinite damage done. It is not any insult to women that the Pastorals specially forbid gossip to them. In the nature of things a woman runs more risk of gossip than a man. A man's work takes him out into the world; a woman of necessity lives in a narrower sphere and for that very reason has fewer things to talk about. This increases the danger of talking about the personal relationships from which slanderous gossip arises. Whether man or woman, a tale-bearing, confidence-repeating Christian is a monstrous thing.

In Greek civilization it was essential that the women workers of the Church should preserve their dignity. The respectable Greek woman lived in the greatest seclusion; she never went out alone; she never even shared meals with her men folk. Pericles said that the duty of an Athenian mother was to live so retired a life that her name should never be mentioned among men for praise or blame. Xenophon tells how a country gentleman who was a friend of his said about the young wife whom he had just married and whom he dearly loved. "What was she likely to know when I married her? Why, she was not yet fifteen when I introduced her to my house, and she had been brought up always under the strictest supervision; as far as could be managed, she had not been allowed to see anything, hear anything or ask any questions." That is the way in which respectable Greek girls were brought up. Xenophon gives a vivid picture of one of these girl-wives gradually "growing accustomed to her husband and becoming sufficiently tame to hold conversation with him."

Christianity emancipated women; it liberated them from a kind of slavery. But there were dangers. She who was liberated might misuse her new-found freedom; the respectable world might be shocked by such an emancipation; and so the Church had to lay down its regulations. It was by wisely using freedom, and not misusing it, that women came to hold the proud position in the Church which they hold today.

PRIVILEGE & RESPONSIBILITY OF LIFE WITHIN THE CHURCH ( 1 Timothy 3:14-15 )

3:14-15 I am writing these things to you, hoping, as I write, to come to you soon. But I am writing, so that, if I am delayed, you may know how to behave yourselves in the household of God, which is the assembly of the living God, and the pillar and buttress of the truth.

Here in one phrase is the reason why the Pastoral Epistles were written; they were written to tell men how to behave within the Church. The word for to behave is anastrephesthai ( G390) ; it describes what we might call a man's walk and conversation. It describes his whole life and character; but it specially describes him in his relationships with other people. As it has been said, the word in itself lays it down that a church member's personal character must be excellent and that his personal relationships with other people should be a true fellowship. A church congregation is a body of people who are friends with God and friends with each other. Paul goes on to use four words which describe four great functions of the Church.

(i) The Church is the household (oikos, G3624) of God. First and foremost it must be a family. In a despatch written after one of his great naval victories, Nelson ascribed his victory to the fact that he "had the happiness to command a band of brothers." Unless a church is a band of brothers it is not a true church at all. Love of God can exist only where brotherly love exists.

(ii) The Church is the assembly (ekklesia, G1577) of the living God. The word ekklesia ( G1577) literally means a company of people who have been called out. It does not mean that they have been selected or picked out. In Athens the ekklesia ( G1577) was the governing body of the city; and its membership consisted of all the citizens met in assembly. But, very naturally, at no time did all attend. The summons went out to come to the Assembly of the City, but only some citizens answered it and came. God's call has gone out to every man; but only some have accepted it; and they are the ekklesia ( G1577) , the Church. It is not that God has been selective. The invitation comes to all; but to an invitation there must be a response.

(iii) The Church is the pillar of the truth (stulos, G4769) . In Ephesus, to which these letters were written, the word pillar would have a special significance. The greatest glory of Ephesus was the Temple of Diana or Artemis. "Great is Diana of the Ephesians" ( Acts 19:28). It was one of the seven wonders of the world. One of its features was its pillars. It contained one hundred and twenty-seven pillars, every one of them the gift of a king. All were made of marble, and some were studded with jewels and overlaid with gold. The people of Ephesus knew well how beautiful a thing a pillar could be. It may well be that the idea of the word pillar here is not so much support--that is contained in buttress--as display. Often the statue of a famous man is set on the top of a pillar that it may stand out above all ordinary things and so be clearly seen, even from a distance. The idea here is that the Church's duty is to hold up the truth in such a way that all men may see it.

(iv) The Church is the buttress (hedraioma, G1477) of the truth. The buttress is the support of the building. It keeps it standing intact. In a world which does not wish to face the truth, the Church holds it up for all to see. In a world which would often gladly eliminate unwelcome truth, the Church supports it against all who would seek to destroy it.

A HYMN OF THE CHURCH ( 1 Timothy 3:16 )

3:16 As everyone must confess, great is the secret which God has revealed to us in our religion:

The great interest of this passage is that here we have a fragment of one of the hymns of the early Church. It is a setting of belief in Christ to poetry and to music, a hymn in which men sang their creed. We cannot expect in poetry the precision of statement for which we would look in a creed; but we must try to see what each line in this hymn is saying to us.

(i) He who was manifested in the flesh. Right at the beginning it stresses the real humanity of Jesus. It says: "Look at Jesus, and you will see the mind and the heart and the action of God, in a form that men can understand."

(ii) He who was vindicated by the Spirit. This is a difficult line. There are three things it may mean. (a) It may mean that all through his earthly days Jesus was kept sinless by the power of the Spirit. It is the Spirit who gives a man guidance; our error is that we so often refuse his guidance. It was Jesus' perfect submission to the Spirit of God which kept him without sin. (b) It may mean that Jesus' claims were vindicated by the action of the Spirit who dwelt in him. When Jesus was accused by the scribes and Pharisees of effecting cures by the power of the devil, his answer was: "If I cast out devils by the Spirit of God, then the kingdom of God is come upon you" ( Matthew 12:28). The power that was in Jesus was the power of the Spirit, and the mighty acts he performed were the vindication of the tremendous claims which he made. (c) It may be that this is a reference to the Resurrection. Men took Jesus and crucified him as a criminal upon a cross; but through the power of the Spirit he rose again; the verdict of men was demonstrated to be false, and he was vindicated. No matter how we take this line, its meaning is that the Spirit is the power who proved Jesus to be what he claimed to be.

(iii) He who was seen by angels. Again there are three possible meanings. (a) It may be a reference to Jesus' life before he came to earth. (b) It may be a reference to his life on earth. Even on earth the hosts of heaven were looking on at his tremendous contest with evil. (c) It may connect with the belief of all men in the time of Jesus that the air was full of demonic and angelic powers. Many of these powers were hostile to God and to man, and bent on the destruction of Jesus. Paul at least once argued that they were bent on the destruction of Jesus through ignorance, and that Jesus brought to them and to men the wisdom which had been hidden since the world began ( 1 Corinthians 2:7-8). This phrase may mean that Jesus brought the truth even to the angelic and demonic powers who had never known it. However we take it, it means that the work of Jesus is so tremendous that it includes both heaven and earth.

(iv) He who has been preached among the nations. Here we have the great truth that Jesus was the exclusive possession of no race. He was not the Messiah who had come to raise the Jews to earthly greatness, but the Saviour of the whole wide world.

(v) He in whom men have believed all over the world. Here is an almost miraculous truth stated with utter simplicity. After Jesus had died and risen again and ascended to his glory, the number of his followers was one hundred and twenty ( Acts 1:15). All that his followers had to offer was the story of a Galilaean carpenter who had been crucified on a hilltop in Palestine as a criminal. And yet before seventy years had passed that story had gone out to the ends of the earth and men of every nation accepted this crucified Jesus as Saviour and Lord. In this simple phrase there is the whole wonder of the expansion of the Church, an expansion which on any human grounds is incredible.

(vi) He who was taken up into glory. This is a reference to the Ascension. The story of Jesus begins in heaven and ends in heaven. He lived as a servant; he was branded as a criminal; he was crucified on a cross; he rose with the nailprints still upon him; but the end is glory.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Timothy 3:16

The mystery of "godliness" -- the secret, the revelation that prompts real godliness, is the truth about our God!

1) The Incarnation - (true godliness in the flesh)

2) Justified in (by) the Spirit ... 1) Jesus justified, Matt. 3:15-17, HS at Jesus’ baptism, transfiguration, and ascension, etc. OR; 2) we are justified by the Holy Spirit?

3) Seen of angels -- at birth, temptation, agony in garden, resurrection and ascension.

4) Preached -- from pentecost onward.

5) Believed on -- from almost every nation in the world.

6) Received up -- ascension. Redemption work complete. "with" attending pomp and majesty, as a victorious general.

Some believe this to be a part of an early hymn. If so, similar to our song "Our Day" (see the song and especially its chorus).

Gill's Exposition of the Whole Bible

And without controversy great is the mystery of godliness,.... 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.

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.

Light of Israel Bible Commentary

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.<footnote>Wuest, Wuest's Word Studies, The Pastoral Epistles In The Greek New Testament, p. 64. Vincent adds, "the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient creedal hymn. In the early Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement.'" Stott expands, "The hymn consists of three couplets, in each of which there is a deliberate antithesis: between flesh and spirit, between angels and nations, between world and glory." (Stott, p. 107).</footnote> 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.<footnote>Guthrie, The Pastoral Epistles, p. 98. Guthrie is here citing Spicq, who thinks this hymn may be the epistle's doctrinal high-point.</footnote>

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."<footnote>Towner, The IVP New Testament Commentary Series,1 Timothy, v, 3:16.</footnote> 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."<footnote>Guthrie, The Pastoral Epistles, p. 102.</footnote> 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."<footnote>Gorday, ed., Ancient Christian Commentary on Scripture, p. 180.</footnote> 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.<footnote>Stedman, 1 Timothy, The Pastor's Primer, v. 3:16.</footnote>

Henry's Complete Commentary on the Bible

      14 These things write I unto thee, hoping to come unto thee shortly:   15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.   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.

      He concludes the chapter with a particular direction to Timothy. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But he wrote lest he should tarry long, that Timothy might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe,

      I. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God. Observe here, 1. God is the living God; he is the fountain of life, he is life in himself, and he gives life, breath, and all things to his creatures; in him we live, and move, and have our being, Acts 17:25; Acts 17:28. 2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there. "This is my rest, here will I dwell, for I have chosen it;" there may we see God's power and glory, Psalms 63:2.

      II. It is the great support of the church that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols.

      1. As the church of God, it is the pillar and ground of truth; that is, either, (1.) The church itself is the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for truth is the pillar and ground of the church; but the church holds forth the scripture and the doctrine of Christ, as the pillar to which a proclamation is affixed holds forth the proclamation. Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God,Ephesians 3:10. (2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles that they seemed to be pillars,Galatians 2:9. [1.] Let us be diligent and impartial in our own enquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it. "Buy the truth, and sell it not (Proverbs 23:23), do not part with it on any consideration." [3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.

      2. But what is the truth which the churches and ministers are the pillars and grounds of? He tells us (1 Timothy 3:16; 1 Timothy 3:16) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus: "The pillar and ground of the truth, and without controversy great is the mystery of godliness." He supposes this mystery to be the pillar, c. Observe,

      (1.) Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and which cannot be comprehended by reason, because it is above reason, though not contrary thereto. It is a mystery, not of philosophy or speculation but of godliness, designed to promote godliness; and herein it exceeds all the mysteries of the Gentiles. It is also a revealed mystery, not shut up and sealed; and it does not cease to be a mystery because now in part revealed. But,

      (2.) What is the mystery of godliness? It is Christ; and here are six things concerning Christ, which make up the mystery of godliness. [1.] That he is God manifest in the flesh: God was manifest in the flesh. This proves that he is God, the eternal Word, that was made flesh and was manifest in the flesh. When God was to be manifested to man he was pleased to manifest himself in the incarnation of his own Son: The Word was made flesh,John 1:14. [2.] He is justified in the Spirit. Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all the calumnies with which he was loaded. He was made sin for us, and was delivered for our offences; but, being raised again, he was justified in the Spirit; that is, it was made to appear that his sacrifice was accepted, and so he rose again for our justification, as he was delivered for our offences, Romans 4:25. He was put to death in the flesh, but quickened by the Spirit, 1 Peter 3:18. [3.] He was seen of angels. They worshipped him (Hebrews 1:6); they attended his incarnation, his temptation, his agony, his death, his resurrection, his ascension; this is much to his honour, and shows what a mighty interest he had in the upper world, that angels ministered to him, for he is the Lord of angels. [4.] He is preached unto the Gentiles. This is a great part of the mystery of godliness, that Christ was offered to the Gentiles a Redeemer and Saviour; that whereas, before, salvation was of the Jews, the partition-wall was now taken down, and the Gentiles were taken in. I have set thee to be a light of the Gentiles,Acts 13:47. [5.] That he was believed on in the world, so that he was not preached in vain. Many of the Gentiles welcomed the gospel which the Jews rejected. Who would have thought that the world, which lay in wickedness, would believe in the Son of God, would take him to be their Saviour who was himself crucified at Jerusalem? But, notwithstanding all the prejudices they laboured under, he was believed on, c. [6.] He was received up into glory, in his ascension. This indeed was before he was believed on in the world but it is put last, because it was the crown of his exaltation, and because it is not only his ascension that is meant, but his sitting at the right hand of God, where he ever lives, making intercession, and has all power, both in heaven and earth, and because, in the apostasy of which he treats in the following chapter, his remaining in heaven would be denied by those who pretend to bring him down on their altars in the consecrated wafers. Observe, First, He who was manifest in flesh was God, really and truly God, God by nature, and not only so by office, for this makes it to be a mystery. Secondly, God was manifest in flesh, real flesh. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same,Hebrews 2:14. And, what is more amazing, he was manifest in the flesh after all flesh had corrupted his way, though he himself was holy from the womb. Thirdly, Godliness is a mystery in all its parts and branches, from the beginning to the end, from Christ's incarnation to his ascension. Fourthly, It being a great mystery, we should rather humbly adore it, and piously believe it, than curiously pry into it, or be too positive in our explications of it and determinations about it, further than the holy scriptures have revealed it to us.

Kelly Commentary on Books of the Bible

1 Timothy 1:1-20. We enter now on the confidential communications of the apostle to some of his fellow-labourers, and tonight on the epistles to Timothy. The two have much in common, but they have also not a little that is distinct. The first epistle is characterized by laying down the order which becomes both individuals and the church of God viewed as His house. We shall find, I trust, how remarkably His care for godly moral order, which descends into the family, into the relations of children and parents, of servants and masters, of man and woman, is also bound up with some of the main doctrines of the epistle. At the same time, while this pertains more particularly to the first epistle, there is a striking expression which meets us on the very threshold, and belongs not merely to these two epistles, but also to that addressed to Titus. God is not here regarded as our Father, but as our Saviour God. We have in harmony with this none of the special privileges of the family of God. The relationships before us wear another character. Thus, we have nothing at all about the body of Christ; we hear nowhere again of the bride of the Lamb; but what tallies with God as a Saviour. It is not Christ our Saviour, though, of course, He is so; but there is broader truth pressed even of God our Saviour, and the Lord Jesus Christ.

This prepares for much that we shall find. God, as a Saviour God, is certainly in contrast with His dealings under law, or in government. Nevertheless it takes in also His preserving care, which extends far beyond believers, though very especially toward believers. It embraces also that which is much deeper than presidential care, even the salvation which is in course of accomplishment through Christ. I do not say accomplished; because salvation here, as elsewhere, must not be limited simply to redemption, but goes out into the results of that mighty work on the cross, whereby the soul is kept all the way through the wilderness, and the body of humiliation changed into the likeness of the Lord's glorious body.

Accordingly, Paul introduces himself as the "apostle of Jesus Christ by commandment of God." Authority has a large place in these epistles; thence the apostle shows it was not his writing to his child Timothy in this respect without the Lord. It was not merely love, it was not simply that the Spirit of God empowered him to meet need, but he styles himself in it the "apostle of Jesus Christ by the commandment of God our Saviour, and Christ Jesus, our hope; to Timothy, my true child in faith: grace, mercy, and peace," etc.

Another feature of these epistles meets us in the place which is given to mercy. I do not merely now refer to what has been often observed the introduction; but we shall find that mercy is wrought into the tissues and substance of the epistle. Mercy supposes the need, the constant wants, the difficulties, the dangers, of the saints of God. It supposes also that God is acting in love, and in full view of these difficulties. Hence we find that, while there is jealous care, there is also a remarkable tenderness, which appears every now and then, in these epistles; and this is just and beautiful in its season. The apostle was drawing toward the close of his career, and (although all be inspired, and he was a rare jewel even among the apostles) there is, I am persuaded, an evidence of a tone more suitable to the growing trials and necessities of the saints of God; a tenderness towards those that were faithful and tried, that is far more manifest here than in the earlier epistles. I do not say that all was not in its due time and measure, but we can well understand it. As a faithful servant, he had been for many years not only leading on, but sharing too the hardest of the fight, and had gone through perils such as had left many of his companions behind. Shame, afflictions, persecutions, the enticements of Satan too, had drawn away some that had been in the foremost ranks of old. He was now left with comparatively few of the familiar faces of those he had loved and laboured with so long.

We can easily understand, then, how calculated such circumstances were to draw out the expression of a love that was always there, but that would be in a more comely and suitable manner expressed at such a conjuncture of circumstances. This we shall find in these epistles. He writes to Timothy as his genuine child; it is not at all the usual way in the earlier epistles. It was his Bethany, Here and now was the opening of that long pent-up heart. At the same time he was also laying an important commission on one that was raised up of God for the purpose, who was comparatively young, who would soon have to fight his way without the sympathy and the countenance of one that had been so blest to him. Hence he says here," Grace, mercy, and peace." He felt his need, but certainly the mercy was not lacking in God, but rich and ready to flow. "Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. As I besought thee to abide still at Ephesus, when. I went into Macedonia." We see the love that even an apostle adopts towards his child in faith. It was not at all a peremptory word, though full of earnest desire for the work of the Lord. He wishes Timothy to stay, "that thou mightest charge some not to be teachers of other doctrine, nor to give heed to fables and endless genealogies, which minister questions, rather than God's administration* which is in faith."

*The true reading, represented by (Cod. Sin.) and all other uncials save the Clermont, and almost if not all the cursive manuscripts, is οἰκονομίαν , dispensation, in the sense of administration, or stewardship. Even Matthaei joins the rest of the critics, with the Complutensian Polyglott, against the received οἰκοδομίαν , which he considers a mere blunder of δ for ν by Erasmus's printers. But this does not account for the Latin, Syriac (save later), Gothic, etc.; even supposing δ was the slip of the scribe. It is evident that "edification" is not the point in question, but the right order of the house of God, and this in faith. Internal evidence is thus as strong as external as to the true reading.

Then he explains what the nature of this charge was. Often, I fear, "commandment" gives the English reader a wrong impression. I do not say that "commandment" is not correct, but that so naturally do people in Christendom turn to what we call the Ten Commandments, or ten words of the law, that whenever the word "commandment" occurs, you may expect many, even children of God, who might and ought to know better, at once unconsciously turning back to the law. But so far was this from being the writer's thought here, that we shall find him in a moment deprecating most strongly that whole system of idea as a misuse of the law. What the apostle means by the commandment is the charge that he was laying on his child in the faith and fellow-labourer Timothy. The end of the charge or commandment "is love out of a pure heart, and of a good conscience, and of faith unfeigned." It was, in point of fact, not merely that charge that he was giving him, but the charge touched the truth of the gospel; it was the care of the faith, jealousy for the revelation of God Himself, our Saviour God in Christ. The end of all this was "love, and a good conscience, and faith unfeigned." And so then, as remarked already, far from leaving the smallest reason for any perversely to confound this with the law, the apostle instantly turns to that perverting of the law, which is so natural to the heart of man. "From which some having swerved have turned aside unto vain jangling; desiring to be law-teachers; understanding neither what they say, nor whereof they affirm;" and thereupon he parenthetically, as disposing of this matter, shows what the lawful use of the law is. They were not to suppose that he meant that God could make anything without a real use. As there is no creature of God that has not its value, so certainly the law of God has its right field of application, and its own proper use. Thus he vindicates God in what He has given, as well as afterwards in what He has made, and nowhere so much as in this epistle do we find this.

At the same time it is evident that he consigns the law to what we may call a comparatively negative use. The use of the law is to condemn, to kill, to deal with evil. This never could be the full expression of God. It does keep up a witness to God's hatred of evil no doubt; those that are presumptuous it leaves without excuse. But a Christian, who takes up the law as the rule of his own life, must in the very first instance give up his place as being in Christ, and abandon that righteousness of God which he is made in Him. The law was not enacted for the Christian. It is not, of course, that any Christian deliberately intends such folly; but this is really what the error implies. The very principle of taking the law for himself is the abandonment (without knowing or intending it) of all his blessing in Christ. To apply it thus is ignorance of the mind of God It was never designed for such a purpose. But there remains the lawful use of the law. It was made not for the righteous, but for an unrighteous man. Clearly what Satan here aimed at was to put the saints under the law. But the apostle will not hear of it, treating it as simply condemnatory of the bad, and in no way either the power or the rule of what is good for the believer. "Knowing this, that the law is not made for a righteous man, but for lawless and disobedient, for ungodly and for sinners, for unholy and profane, for smiters of fathers and smiters of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine."

A weighty sentence, and eminently characteristic also of these epistles. The time was appropriate for it. The saints (at Ephesus especially) had heard a great deal of heavenly truth. There was also an effort, as we see, to correct what was supposed to be a defect, in those that were living on heavenly fare, by supplementing their truth with the law. But this is all wrong, cries the apostle. It is an unwitting denial not only of Christians, but even of your place as righteous men. Very different from this is the true and divine principle. But "sound doctrine" is brought in here; and we shall see how very beautifully this is applied in the epistle at a later point. For a moment he just touches on the wholesome thought, then turns to a higher one. There is in Christ that which lifts entirely out of nature, and puts one before God according to all that is in his heart his counsels of glory for us in Christ. In fact, immediately after this he calls what he preached the "gospel of the glory" ("the glorious gospel," as it is styled in our version,) "of the blessed God." "According to the glorious gospel of the blessed God, which was committed to my trust." He takes great pains to show that no glory that is revealed in Christ, no blessedness in our total clearance from flesh, no setting of the believer free before God in Christ Jesus, impairs, but, on the contrary, gives importance to "sound doctrine."

By "sound doctrine" we shall find that he brings in the nicest care for the least relations of this life, as flowing from the grace and truth of God. This is the true guard against an abuse of heavenly truth; not putting persons under law, which is inevitable bondage and condemnation, that brings no glory to God, nor power or holiness to the man. But at the same time heavenly truth, so far from being inconsistent, never shines so much as when it is seen in the smallest details of walk in the home, in the family, in the ordinary occupation, in the bearing and tone of a man in his life day by day. It is not merely in the assembly; neither is it in worship only; it is not certainly in ministerial work alone, but in the quiet home. The relationship of a servant to his master gives a blessed opportunity in its place for showing out what the truth of the glory is to faith, and what the strength of the grace which is come to man in Christ the Lord. This is what we shall find in these epistles to Timothy that the apostle combines in his own wonderful way his reference to ordinary duty, and even enters into the smallest matters of this life, according to the gospel of the glory of the blessed God. He refers to his own case; for he was so much the better a preacher of the gospel, because he so deeply felt himself an object of the grace of God, who revealed it in Christ to him. What can be conceived more remarkably characteristic of the man? The bearing of the passage is therefore intensely personal and practical. "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, appointing me unto ministry." He does not forget this, but he takes care to assert another and a far nearer and more immediate want "who was before a blasphemer, and a persecutor, and insolent: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant with faith and love which is in Christ Jesus."

This accordingly brings out a statement of the gospel: "Faithful is the word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy." It is always mercy, as may be observed. It is not so much a question of righteousness; justification is not here prominent, as in other epistles. "I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." This draws out his ascription of praise and thanksgiving to the Lord; and then he repeats the words of the fifth verse: "This charge I commit unto thee." It is not the law, nor any supposed adaptation of it, to direct the path of those who receive the gospel. "This charge," he maintains, is the commandment of our Saviour God. It is that which He is sending out now, and nothing else. "This charge I commit to thee, child Timothy, according to the prophecies which went before on thee, that thou mightest war the good warfare; holding faith, and a good conscience, which some having put away, concerning, faith have made shipwreck."

There again we find the same mingling of the faith and good conscience as we had earlier. Some having put away, not the faith, but a good conscience, made shipwreck of the faith. Thus, no matter what you may hold or appear to delight in, abandoning jealousy over your ways, giving up self-judgment in the great or small matters which each day brings before us, is fatal. It may be a very little sin that is allowed, but this, where it is unjudged in God's sight, becomes the beginning of a very great evil. Having put away a good conscience, their ship no longer answers the helm, and as to faith they make shipwreck: "of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they may be instructed not to blaspheme." Satan's power is regarded and really is in the outside world. The apostle had delivered these men to him. The power to torment and harass the soul with fears does not belong to the house of God, where, as we shall find, His presence is known, and this is incompatible with fear, with doubt, with question of acceptance and of blessing in His sight. The apostle had given up to the enemy these men, who had abandoned all that was holy, not only in practice, but also afterwards, as a consequence, in faith. They were consigned to Satan, not necessarily to be lost surely not; but that they might be so troubled, by proving what the power of Satan is by the flesh, and in the world, that they might be thus brought back broken in all their bones, and glad to find a refuge again in the house of God. Better surely not to need such discipline; but, if we do need it, how precious to know that God turns it to account in His grace, that they might be thoroughly dealt with and exercised in the conscience!

In the next chapter (1 Timothy 2:1-15) the apostle carries on his care as to what was becoming. This, you will find, is a main topic of the epistle. It is not merely instruction for saints, or conversion of sinners, but also the comeliness that belongs to the saints of God their right attitude toward those without as well as those within. In it we begin with what is toward those in authority, that are without. "I exhort therefore, that, first of all, supplications, prayers, intercessions, and givings of thanks, be made for all men; for kings, and for all that are in eminence; that we may pass a quiet and peaceable life in all godliness and gravity." May it not be a question whether we are sufficiently careful and exercised in heart, as to that which becomes us in this respect? Do we really enter on our due place of intercession, and exercise that which becomes us before God, as having so blessed a function the mind of God in this world, and care for those that seem to be outside our reach? But in truth to stand in this world in known and near relationship with a Saviour God, with One that we know, at once brings before us also those that are outside. Christianity fosters no spirit of harsh: unruly independence. And what then becomes us in respect of them? Prayer, intercession, even for the highest, let them be kings or in eminence; they need it most. Nothing but the strong sense of the infinite blessing of the place that grace has given us could lead to or keep up such prayer. But sometimes we are apt to settle down in the enjoyment of the grace, without reflecting on that which becomes us as to those outside it. From pre-occupation within, how often we forget those without!

But the reason goes deeper. "For this is good and acceptable in the sight of God our Saviour; who desires that all men should be saved:" speaking now of His gracious willingness. Not His counsels but His nature rises before us. We must be blind if we fail to see that a great point in these epistles is the good and loving nature of God, that would have us look at all men without exception. It is another thine, how far the counsels of God work, how far the effectual work of His grace is applied; but nothing alters God's nature. And this is true both in the spirit of grace that becomes the saints, and also in their zealous care for the glory of God. Hence he says: "There is one God, and one mediator between God and men." This is always the ground and character of the First and Second of Timothy. It is not the Father and His family; it is God and man. And it is not merely God as He once dealt with Israel, for then this Mediator was not. There was a promise, but the Mediator of grace was not come. But now, apart from the heavenly relations that are ours, and much that we know and enjoy by the Holy Ghost in our hearts here below, there is this that needs to be looked after and maintained, that is, the public character if we may so speak of the Christian, and that which belongs to him thus broadly before men. It is the testimony of God as a Saviour God, of a God that has to do with men. Accordingly He has revealed Himself in a Mediator. Thus he speaks of Him: "There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, the testimony in its own season. Whereunto I was appointed a preacher and an apostle (I speak the truth in Christ, and lie not), a teacher of Gentiles in faith and truth."

His general exhortation is pursued, but still in view of the due and decent outward order, of that which met the eye even of an unconverted person. "I will therefore that the men" that is, not women "that the men pray in every place, lifting up holy hands, without wrath and disputing." There are occasions and places where it would be wholly unsuitable for women to speak, but as to men they pray everywhere. There is no place where it is not in season, but let it be "without wrath and disputing." or "reasoning." Either would be altogether opposed to the spirit of prayer. Prayer is the expression of dependence on God; and wrangling on the one hand, and all angry feeling on the other, even supposing it might have some righteousness about it, still are unsuitable to prayer. Thus, what may have its place may really be uncomely in drawing near to God. A spirit of reasoning would be quite as out of place.

But with regard to woman he says, "In like manner also, that the women adorn themselves in orderly guise, with modesty and sobriety; not with plaits and gold, or pearls, or costly array." It does not matter what may be the particular taste and habits of the day or of the country, the Christian woman, as much as the Christian man, ought to be above the age, and unlike the world. And indeed it is this very want that he here takes occasion to connect with Christianity itself in its outward order before man; so that we may truly desire that our Saviour God should not lose, as it were, His character in and by His people; for this is the great point that the apostle is so full of in these epistles. Such is the way in which a woman can contribute to a right and godly testimony as well as a man.

But he pursues it a little more. He says, "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man." In truth he really goes somewhat beyond this. A woman might say, "I do not usurp authority; I only exercise it." But this precisely is what is wrong. It is forbidden to be exercised. Nothing therefore can be more exclusive. It does not matter, if the man may be weak and the woman strong; it would have been better they had thought of this before they became husband and wife. But even thus no excuse avails; the woman is not to exercise authority over the man; nor (need I add?) in any other relationship. For this he traces things to their roots. "Adam was first formed, then Eve. And Adam was not deceived, but the woman being quite deceived was in transgression." That is, he decides things with that marvellous power which God gave him beyond any of the other apostles of tracking the stream to its source, both in man and to God; and this ruling of the case he deduces from the unquestionable facts of the beginning of divine history as to the man and woman. The man was not deceived, in a certain sense: so much the worse; he was a bold sinner. The woman was weak and misled by the serpent; the man deliberately did what he did with his eyes open. Adam sinned against God knowingly. Of course it was dreadful and ruinous; nevertheless this shows the difference in their character from the outset. Men as a class are not so liable to be deceived as woman She is more open to be taken in by appearance. The man may be ruder and worse bolder in his sin, but still the Lord remembers this even to the last. At the same time the apostle mingles this with that which is the lot of women here below: "But she shall be preserved in childbearing, if they continue in faith and charity and holiness with sobriety." It is not merely if "she," but if "they" continue. How serious is the word for both man and woman! In the government of God He mingles the most solemn things with that which is the most thoroughly personal, showing how He would have the conscience exercised, and jealous care even on such a matter as this. I do not agree with those who refer the childbearing to the Incarnation.

And now he comes (1 Timothy 3:1-16), not so much to comely order as to the outside, or as to the relation of man and woman, but to the ordinary governments and helps of the saints. He takes up what was of a graver kind, and touching more on spiritual things, namely, bishops (or elders); then deacons; and this leads him naturally to the house of God. "Faithful is the word, If any one aspireth to oversight, he desireth a good work. The overseer then must be blameless, husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity." It is plain that this is not at all a question of spiritual gift. One might be endowed with a good gift and yet not have a well-regulated house. Perhaps the wife might not behave properly, or the children be unruly: no matter what his gift, if the wife, or the family were a dishonour, he could not be an overseer (for this is the simple and true meaning of bishop").

In early days persons were brought in to the confession of Christ who had been Pagans, and trained up in its habits. Some of these had more than one wife. A true and gifted Christian one might be; but if such were his unhappy position, he was precluded from exercising formal oversight. The evil of polygamy could not be corrected at that time by strong measures. (Since then in Christendom it is dealt with as criminal.) To dismiss his wives would be wrong. But the Holy Spirit by such an injunction applied a principle which was destined to undermine, as in fact it did undermine, polygamy in every form. There was a manifest censure conveyed in the fact, that a man with two or more wives could not be set in the charge of elder or deacon. A man was not refused as a confessor of Christ, nor was he forbidden to preach the gospel, because such might have been his sad circumstances at home. If the Lord called him by His grace, or gave him as a gift to the church, the church bowed, But an elder or bishop was to be one that not only had a suitable gift for his work, but also in the family or in his circumstances must be free from all appearance of scandal on the name of the Lord. He must have a good report, and be morally irreproachable in himself and his household. There might be trial or sorrow, few families were without both; but what is spoken of here is something that damaged the public repute of the. assembly. For this very reason the grand point for local oversight was moral weight. It was not only the ability to inform, counsel, or rebuke, but in order to do all this efficiently a certain godly influence proved at home and abroad. In the practical difficulties with which an elder or bishop would be called to interfere continually in an assembly, there should never be room for those whose conduct might be in question to point to flaws in his own home, or in his own open life and spirit. Thus wisely and holily did the Spirit demand that he should be a person of good report himself, that neither past ways nor present habits should in the least degree compromise the office; and again, with a stainless reputation as well as a man of some spiritual experience in his family "one that ruleth well his own house, having his children in subjection with all gravity; not a novice, lest being lifted up with pride he fall into the condemnation of the devil." These things would not apply to a man's ministry in the word. A Christian may begin to preach almost as soon as he believed the word of truth, the gospel of salvation; but for one to be clothed with a public and responsible place as elder in an assembly is another thing altogether.

As a rule the apostle never appointed persons elders directly after they were converted. A certain time was needful for the Spirit of God to work in the soul, and discipline them in the midst of their brethren. They would then and thus manifest certain capabilities and moral qualities, and acquire weight, which would make them respected and valued, besides gaining experience in godly care for the well-being of the saints of God. All these things, where there were circumstantial requisites, relative and personal suitability, would mark out a person for this office.

Besides, though this is not said here, in order to be an overseer, one must be appointed by a valid authority; and the only one recognised by Scripture is an apostle or an apostolic delegate. Thus the Christians that a superficial. observer of the present day might tax with inattention to godly order in these respects are in truth those alone who are really adhering to it. For manifestly to set up men in such a position of charge without a proper validating authority is really to vitiate all in its very springs. Those who refuse to exceed their powers are clearly in the right, not those who imitate the apostles without warrant from the Lord. I am perfectly satisfied therefore that those now gathered to His name have been mercifully and truly led of God in not presuming to appoint elders or bishops. They do not possess the needful authority more than others; and there they stop, using, and blessing God for, such things as they have. Appointment must always raise the question, who they are that appoint. And it is impossible for an honest man of intelligence to find a scriptural answer, so as to sanction those who pretend to ordain, or those who claim to be duly ordained, in Christendom. There was no difficulty in primitive days. Here indeed (if we except a debatable allusion in another place) the apostle does not touch the subject of appointment as he does to Titus. He merely puts before Timothy the qualities requisite for both the local charges.

After the overseers he turns to the deacons. "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved." The modern deacon in the larger and national bodies has no resemblance to this, and is indeed an unmeaning form. It is a mere noviciate for the so-called presbyters who compose the body of the clergy. Of old no inexperienced man ought to have been in such a position. Even though it was a function about outward things, still they were to be first proved. "Then let them use the office of a deacon, being found blameless. Even so must their wives be grave." It is plain on the face of it that this is more particularly insisted on for the deacons than for the elders. The reason was, that as the deacons had to do more with externals, there was greater danger of their wives making mischief and heart-burning. They might interfere with these matters, which we know are apt to gender strife, as they cast a gloom over the Pentecostal Church at an early day. There was not the same temptation for the wives of the elders or overseers. Hence it is written here, "Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife." In this we find the same thing as was said of the elders: both must rule their children and their own houses well. "For they that have served well purchase to themselves a good degree, and much boldness in faith which is in Christ Jesus."

Then the apostle sums up these regulations, and says, These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God," (may we, too, profit by his words, beloved brethren!) "which is the church of the living God, the pillar and ground of the truth." The church is the guardian of the truth, its sole responsible witness on the earth. The church owes all in the grace of our Lord Jesus to the truth. It may not be competent to define the truth: inspired men have done so. At the same time it is bound to hold forth God's word as the truth, and to allow nothing inconsistent with it in the doctrine or ways of the assembly. For we are called to be a manifestation of the truth before the world, even of that which goes beyond that of which the church is the embodiment. The acts done should always be an expression of the truth. It is a most important duty, therefore, and one requiring continual watchfulness. God alone can vouchsafe or keep it good.

Truly, there are often difficulties that arise in the church of God, and prudence might suggest many plans to meet the difficulty; but then it is the house of God, not merely the house of the prudent or the good. It is a divine institution. It has nothing in common with well-intentioned men doing their best. Let the matter be ever so simple, whether it be a question of discipline or order, it should express the truth of God applied to the case. This shows the exceeding solemnity of either advising or resisting any course that might be the will of God in any particular matter. Excellent desires, zeal, honesty, are in no way sufficient for the purpose. God can employ the most feeble member of the assembly; but still ordinarily one looks for better guides. One might expect that while God would give no allowance to a man presuming on gift or experience, because the moment you begin to assume to yourself or to others, there is danger, but nevertheless, surely one might expect that God would, by suitable means, bring out that which is wholesome, and true, and godly in short, what would express His own mind on any given subject.

These are among the reasons why the apostle maintains it here. We have it viewed in its outward comely order in this world, but the principle of the maintenance of this, and nothing less than this, always remains true. No renewed state gives any reason for abandoning it. The great thing is never to let details swamp the principle. There is always a way for those who, consciously weak, distrust themselves; and this is to wait, to refuse to act until God shows His way. Faith waits till it gets a distinct word from God. No doubt it is hard to be at one's wits' end, but it is a good thing for the soul. So here: he bids Timothy to take heed to these things, in case he himself tarried.

And what is that truth especially which characterizes the church? This is another instance of the tone of the epistle. "Without controversy great is the mystery of godliness." Mark the expression "mystery of godliness," or piety. It is not simply the mystery of Christ in the church, but the "mystery of godliness." "God* was manifested in flesh, was justified in Spirit, was seen of angels, was preached among Gentiles, was believed on in [the] world, was received up in glory." It is not God reigning over a people here below. This was no mystery, but the wonted expectation of all Israel, indeed, of saints before Israel. They expected the Messiah, the Redeemer to come, the One that would make good the promises of God. But now "God was manifested in flesh, was justified in Spirit." The power of the Holy Ghost had shown itself all through His life, had been proved to the uttermost in His death, and now marked Him out as Son of God in resurrection. He was "seen of angels," not of man alone; He was "preached among Gentiles," instead of being found on a throne amongst the Jews; He was "believed on in the world," instead of manifestly governing it by power. Another state of things altogether is present: it is Christianity; but Christianity viewed in the person of Christ Himself, in the grand bearings of His own person and His work; not as forming a heavenly body, nor even pursuing the special privileges of the habitation of God through the Spirit; but laying the foundation for the house of God, as the scene and support of His truth and moral order before the world. The whole matter is closed by Jesus, not only "believed on in the world," but "received up in glory."

* Cod. Sin. () agrees with the great authorities which give ὅς , "who" (or others, ὅ , "which") instead of Θεός , "God."

Now what is the reason why this is brought in here? It seems to be set in contrast with the speculations of men (1 Timothy 4:1-16) who wanted to interweave with Christianity certain dreams of a fancied spirituality above the gospel. What was this scheme? They fancied that the gospel would be a still better system if the converts would eat no meat; if they would not marry, and so on. This was their notion of bringing in some "higher life," superior to anything that the apostles had taught How does he meet them? He shows here the "mystery of godliness;" but along with this, and immediately after it, he brings in the most necessary fundamental truth. This is the point that has much struck my mind in speaking of 1 Timothy at this time.

That is to say, there is a combination of God's revelation in Christ, in most essential and even lofty features, with the plainest and simplest truth of God as to creation. Now, you will find that the way in which false doctrine enters habitually is in contrast with this. Men thus break down, who despise common duties; they are far too good or too great for occupying themselves with the homely things that become a Christian man or woman. They may perhaps weave the love of Christ (we will suppose) into some high-flown speculations; but they set aside that which connects itself every day with moral propriety. Oh, how often this has been the case! how one could easily recount one name after another, if it would become any so to do! Such then is the way in which error is prone to show itself. The man who most of all brings out what is heavenly and divine is he who should be devoted and obedient in the simplest duties of every day. This very epistle is the witness of it. Whereas the moment one sanctions the principle of making little of the family relations, setting aside duty, neglecting it personally, and making it even a boast to do so, as if jealousy for the Lord's glory were mere legalism, the result will be that, while they set aside the common claims of every day's duty, the conscience is ruined, and shipwreck of the faith is inevitable. They first cast aside a good conscience, and then the faith itself comes to nothing.

Thus the apostle brings the reader into close juxtaposition with the mystery of godliness, or, as it is emphatically called, the mystery of piety. The glorious person of Christ is traced through from His manifestation in flesh, or incarnation, until He is beheld "received up in glory." The work of God proceeds in the church on earth founded on this. In contrast with it 1 Timothy 4:1-16 follows up: "But the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; in hypocrisy of liars, cauterised in their own conscience, forbidding to marry, [bidding] to abstain from meats, which God created to be received with thanksgiving of those that are faithful and know the truth." Some necessary changes are here made, so as to convey what seems to me the meaning. Then he proceeds: "For every creature of God is good," etc. We can hardly descend to anything lowlier than this.

But these airy speculators had completely forgotten God. They despised the simple self-evident truth that every creature of God is good. So, too, we see that they put a disparagement on the basis of family life, and the social system marriage. Not to marry through devotedness to God's work may be right and most blessed; but here it was a pretension to superior sanctity. As a principle and practice, Christian people were urged not to marry at all. Now the moment that this ground is taken, the same apostle who tells us what he believed to be the best thing. (namely, to be free from fresh ties, so as to care only for the Lord), defends resolutely the sanctity of marriage, and resents the blow struck at the creatures of God. It was really a slight of His outward love, and of His providential arrangements. Danger threatens wherever there is a virtual setting aside of God's rights, no matter what the plea. Oriental philosophy, which tinctured some of the Greeks, fostered these high soarings of men. As usual, Paul brings in God, and the dream is dissipated. The moment you use anything so as to set aside the plain duty of every day, you prove yourself to be losing the faith, to have slipped from a good conscience, to have fallen a victim to the enemy's deceits; and what will be the end of it?

The apostle then gives personal counsel to Timothy, of a very salutary character. As he also desires that none should despise his youth, so he urges that he should be a model of the believers, in word, conversation, love, faith, and purity. He was to give himself to reading, to exhortation, to teaching, and not to neglect his gift, given him through prophecy, in the imposition of the hands of the presbytery or elderhood. Nothing simpler, nor more wholesome. It might have been thought that one so specially endowed as Timothy was not called to occupy himself thus, and be wholly in them, that his profiting should appear to all. But no; grace and gift create a corresponding responsibility, instead of absolving from it. Timothy must give heed to himself, as well as to the teaching; and he must continue in them, instead of relaxing after a rigorous beginning. Depend upon it that those who seek to give out had better take care that they take in; that both labourers and those laboured amongst may ever grow in the truth. Doing thus, Timothy would save both himself and those that heard him.

In 1 Timothy 5:1-25 the apostle gives needful directions to Timothy as regards an elder. He was not to be rebuked sharply, but to be entreated as a father. Undoubtedly Timothy stood in a prominent place of trust and service; but this gave no exemption from the comeliness that becomes every one especially a young man. The apostle had maintained his post of honour in the preceding chapter; now he will not let him forget the due consideration of others. How often does over-frankness drop words which rankle in the memory of an elder, easily floated over when love flows freely, but when it ebbs, an occasion of shipwreck! Again, "younger men as brethren; the elder women as mothers; the younger as sisters, with all purity." Nothing more beautiful, more tender, more holy; nothing more calculated to edify and cement the saints to the glory of God, whilst His wisdom enters into all circumstances with an easy elasticity which is characteristic of His grace.

So too we find divinely-furnished regulations as to those who ought to be chargeable to the assembly what was right in the case of the younger widows what was desirable as to younger women in general; and then again the obligations toward elders, not now when faulty, but in their ordinary functions and service. "Let the elders that preside well be counted worthy of double honour, especially they who labour in the word and doctrine." But what if they were charged with wrong? "Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear." Prejudice and partiality must be eschewed at all cost. Finally, care, must be taken to avoid any compromise of the name of the Lord. Thus the well-known sign of blessing in the outward act of laying on hands was to be done circumspectly. "Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure."

There is condescension even to so small a point seemingly as to tell him not to be a water-drinker. It would seem that Timothy's scrupulous conscience felt the dreadful habits of those times and lands so as to bring him into bondage but the apostle, not in a mere private note, but in the body of the inspired letter itself, sets aside his scruples, and bids him "use a little wine for thy stomach's sake and thine often infirmities." I am aware that men have cavilled at this, yielding to their own thoughts of what they deem fit subjects for the pen of inspiration; but if we exclude anything whatever from the range of the Spirit of God, we make it to be merely a question of the will of man. And what must issue from this? There is nothing either too great or too little for the Holy Spirit. Is there anything that may not, that ought not, to be a question of doing God's will? Thus, if a person takes wine, or anything else, except to please God, and is not in danger on the score of morality, certainly he has lost all adequate sense of his own place as a witness of the glory of God. How happy ought we to be that God gives us perfect liberty! only let us see to it that we use it solely for His praise.

In the last chapter (1 Timothy 6:1-21) comes the question of servants and their masters, which also it was important to regulate; for we all know that a servant might turn to a selfish account that his master and himself were brethren in Christ. It is all very well for the master to say so; and certainly he should never act without bearing in mind his own spiritual relationship to his servant; but I do not think it becomes a servant to say "brother" to his master. My business is to know him as my master. No doubt it would be grace on his part to own me as his brother. Everything therefore where grace is at work will be found to have its blessed place. Whoever thought differently (and such have never been wanting) was puffed up, and could only suggest evil.

Then he touches on the value of piety with a contented mind in contrast with the love of money, and its various snares in this age as in all that are past. These things will be found dealt with successively, until at last the apostle calls on the man of God to flee these things himself, and to pursue the path of righteousness, etc., as well as strive in the good combat of faith; otherwise a man of God was in no degree free from danger. He was to lay hold of eternal life, to which he had been called, and had confessed the good confession before many witnesses, and this in view of the great event which will display our fidelity or the lack of it the appearing of our Lord Jesus Christ, which in its own time the blessed and only Potentate shall show. At the same time he calls on him to charge them that are rich neither to be high-minded nor rely on aught so uncertain. What would give weight to the charge? That he was above such desires himself, trusting in the living God, who affords us all things richly for enjoyment. Let them be rich in good works, liberal in distributing, ready to communicate, laying up for themselves a good foundation for the future, that they may lay hold of what is really life. "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of false-named knowledge, which some professing have erred concerning the faith. Grace be with thee."