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Selected Verse: 1 Timothy 3:16 - King James
Verse |
Translation |
Text |
1Ti 3:16 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Joh 1:14; Phi 2:7; Jo1 1:2; Jo1 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, Joh 1:14; Rom 16:25-26; Col 1:26; Ti2 1:10; Tit 2:11; Tit 3:4; Jo1 3:5, Jo1 3:8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."
the mystery--the divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe.
of godliness--rather, "piety"; a different Greek, expresses godliness (Ti1 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," Ti1 4:1, Ti1 4:7; compare Ti1 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (Ti1 4:2). It is accessible only to "piety" (Ti1 3:9): in relation to the pious it is termed a "mystery," though revealed (Co1 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Isa 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER].
justified--that is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Isa 50:8; Joh 16:10; Act 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; Pe1 3:18; Pe1 4:1 Jo1 2:1) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Rom 1:3-4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mat 11:19; Luk 7:35; Rom 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; Joh 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mat 7:29; Joh 7:46), His works (Joh 2:11; Joh 3:2), by His Father's testimony at His baptism (Mat 3:17), and at the transfiguration (Mat 17:5), and especially by His resurrection (Act 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it.
seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mat 28:19; Rom 16:25-26). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] (Eph 3:8, Eph 3:10; Pe1 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Eph 2:17).
believed on in the world--which lieth in wickedness (Jo1 2:15; Jo1 5:19). Opposed to "glory" (Joh 3:16-17). This followed upon His being "preached" (Rom 10:14).
received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mar 16:19; Luk 24:51; Act 1:11). His reception in heaven answers to His reception on earth by being "believed on." |
Notes on the Bible, by Albert Barnes, [1834] |
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 Co1 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" Col 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 ΘC, 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 Mat 1:23; Joh 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 Rom 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, Mat 3:16; he was sent to convince the world of sin because it did not believe on him, Joh 16:8-9; the Saviour cast out devils by him, Mat 12:28; the Spirit was given to him without measure, Joh 3:34, and the Spirit was sent down in accordance with his promise, to convert the hearts of people; Act 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 Luk 2:9-13; Luk 22:43; Luk 24:4; Heb 1:6; Mat 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 Pe1 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 Eph 6:19 note; Col 1:26-27; Col 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 Act 22:21; Eph 2:14-15; Rom 3:22; Rom 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 Matt. 23; Acts 7; 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 Joh 17:5; see the notes on Act 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; Ti1 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; Ti1 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; Ti1 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 Ti1 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 Pe1 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! |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
mystery
(See Scofield) - (Mat 13:11).
angels
(See Scofield) - (Heb 1:4).
world
Greek, "kosmos", means "mankind".
(See Scofield) - (Mat 4:8). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Without controversy (ὁμολογουμένως)
Lit. confessedly. N.T.o.
The mystery of godliness (τὸ τῆς εὐσεβείας μυστήριον)
(a) The connection of thought is with the truth (Ti1 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Rom 6:10). See Ti1 1:15; Ti1 2:5; Col 1:26, Col 1:27. According to the Fourth Gospel, Christ is himself the truth (Joh 14:6). The mystery of godliness is the substance of piety = mystery of the faith (Ti1 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great (μέγα) means important, weighty, as Eph 5:32.
God (Θεὸς)
But the correct reading is ὃς who. The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.
Was manifest (ἐφανερώθη)
More correctly, was manifested. The verb is used Joh 1:2; Heb 9:26; Pe1 1:20; Jo1 3:5, Jo1 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Col 3:4; Pe1 5:4; Jo1 3:2.
In the flesh (ἐν σαρκί)
Comp. Joh 1:14; Jo1 4:2; Jo2 1:7; Rom 1:3; Rom 8:3; Rom 9:5. Σάρξ flesh only here in Pastorals.
Justified in the Spirit (ἐδικαιώθη ἐν πνεύματι)
The verb δικαιοῦν, so familiar in Paul's writings, is found in the Pastorals only here and Tit 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Mat 11:19; Luk 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter.
Seen of angels (ὤφθη ἀγγέλοις)
Better, appeared unto or showed himself to, as Mat 17:3; Luk 1:11; Act 7:2; Heb 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (Co1 15:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Phi 2:10; Eph 3:10, and, in the latter passage, note the connection with; "the mystery," Ti1 3:9.
Was preached unto the Gentiles (ἐκηρύχθη ἐν ἔθνεσιν)
Better, among the nations., There is no intention of emphasizing the distinction between the Jews and other nations.
Was believed on in the world (ἐπιστεύθη ἐν κόσμῳ)
For a similar construction see Th2 1:10. With Christ as subject this use of ἐπιστεύθη is unique.
Was received up into glory (ἀνελήμφθη ἐν δόξῃ)
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Act 1:2, Act 1:22), and the reference is most probably to that event. Comp. lxx, Kg2 2:11, of Elijah, and Sir. 49:14, of Enoch. Ἑν δόξῃ in glory: with attendant circumstances of pomp or majesty, as we say of a victorious general, the entered the city in triumph." This usage is common in N.T. See Mat 16:27; Mat 25:31; Mar 8:38; Luk 9:31; Luk 12:27; Co1 15:43; Co2 3:7, Co2 3:8, Co2 3:11.
Additional Note on Ti1 3:16
Christ's existence before his incarnation was purely spiritual (ἐν πνεύματι). He was in the form of God (Phi 2:6): He was the effulgence of God's glory and the express image of his substance (Heb 1:3), and God is spirit (Joh 4:24).
From this condition he came into manifestation in the flesh (ἐν σαρκί). He became man and entered into human conditions (Phi 2:7, Phi 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who "was in the beginning with God" (Joh 1:1, Joh 1:2); as "the image of the invisible God" (Col 1:15); as one with God (Joh 10:30; Joh 14:9); as he who had all power in heaven and earth (Mat 28:18); who was "before all things and by whom all things consist" (Col 1:17); who was "the king of the ages" (Ti1 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows.
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life (ἐν πνεύματι) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (Joh 1:32, Joh 1:33): the words which he spake were spirit and life (Joh 6:63): he cast out demons in the Spirit of God (Mat 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luk 9:20) some of the people said "this is the Christ" (Joh 7:41): others suspected that he was such (Joh 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Mat 7:28, Mat 7:29).
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Rom 1:4. See also Rom 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him.
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is "the supply of the Spirit of Jesus Christ" (Phi 1:19): the Holy Spirit is called "the Spirit of Christ" (Rom 8:9; Gal 4:6): Paul identifies Christ personally with the Spirit (Co2 3:17); and in Rom 8:9, Rom 8:10, "Spirit of God," "Spirit of Christ," and "Christ" are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Rom 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
The mystery of godliness - Afterwards specified in six articles, which sum up the whole economy of Christ upon earth. Is the pillar and ground - The foundation and support of all the truth taught in his church. God was manifest in the flesh - In the form of a servant, the fashion of a man, for three and thirty years. Justified by the Spirit - Publicly "declared to be the Son of God," by his resurrection from the dead. Seen - Chiefly after his resurrection. By angels - Both good and bad. Preached among the gentiles - This elegantly follows. The angels were the least, the gentiles the farthest, removed from him; and the foundation both of this preaching and of their faith was laid before his assumption. Was believed on in the world - Opposed to heaven, into which he was taken up. The first point is, He was manifested in the flesh; the last, He was taken up into glory. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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, 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 εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, 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 ὁς, or ὁς 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 πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. 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 Joh 1:1, and Joh 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, Pe1 1:12. And St. Paul says the same thing, Eph 3:9, Eph 3:10, 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 Savior 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 Savior 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. Act 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 Ti1 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 neighbor 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 Savior 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? |
11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
19 And we know that we are of God, and the whole world lieth in wickedness.
15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
17 And came and preached peace to you which were afar off, and to them that were nigh.
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
46 The officers answered, Never man spake like this man.
29 For he taught them as one having authority, and not as the scribes.
27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
35 But wisdom is justified of all her children.
19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
7 For he that is dead is freed from sin.
25 Who was delivered for our offences, and was raised again for our justification.
14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
10 Of righteousness, because I go to my Father, and ye see me no more;
8 He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.
16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
32 This is a great mystery: but I speak concerning Christ and the church.
18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
9 Holding the mystery of the faith in a pure conscience.
2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.
1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
10 But (which becometh women professing godliness) with good works.
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
4 But after that the kindness and love of God our Saviour toward man appeared,
11 For the grace of God that bringeth salvation hath appeared to all men,
10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
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.
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
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.
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.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 One that ruleth well his own house, having his children in subjection with all gravity;
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 One that ruleth well his own house, having his children in subjection with all gravity;
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
17 So then faith cometh by hearing, and hearing by the word of God.
18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
43 And there appeared an angel unto him from heaven, strengthening him.
9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
9 Of sin, because they believe not on me;
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
29 For he taught them as one having authority, and not as the scribes.
28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
29 Come, see a man, which told me all things that ever I did: is not this the Christ?
41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
17 And he is before all things, and by him all things consist.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
30 I and my Father are one.
15 Who is the image of the invisible God, the firstborn of every creature:
2 The same was in the beginning with God.
1 In the beginning was the Word, and the Word was with God, and the Word was God.
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
24 God is a Spirit: and they that worship him must worship him in spirit and in truth.
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
6 Who, being in the form of God, thought it not robbery to be equal with God:
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.
11 For if that which is done away was glorious, much more that which remaineth is glorious.
8 How shall not the ministration of the spirit be rather glorious?
7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
9 Holding the mystery of the faith in a pure conscience.
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
5 And that he was seen of Cephas, then of the twelve:
6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
7 After that, he was seen of James; then of all the apostles.
8 And last of all he was seen of me also, as of one born out of due time.
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
3 And, behold, there appeared unto them Moses and Elias talking with him.
29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?
19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.
2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
2 The same was in the beginning with God.
32 This is a great mystery: but I speak concerning Christ and the church.
9 Holding the mystery of the faith in a pure conscience.
6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
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.
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.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
1 In the beginning was the Word, and the Word was with God, and the Word was God.