For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Romans 15:4



 A Bible Study - Commentary by Jim Melough

Copyright 2000 James Melough

Before beginning the study of this chapter, it is suggested that the following passages also be read, since they furnish additional information relative to elders: Ac 20:17,28; Eph 4:11; 1 Th 5:12; 1 Tim 5:17,19; Tit 1:5-9, and 1 Pe 5:1-4

3:1.  “This is a true saying, If a man desire the office of a bishop, he desireth a good work.”

There is no word for office in the original.  The translators were obviously influenced by the hierarchical system which governed Christendom when the KJ translation was made.  The statement is literally “if one seeks overseership,” and before examining this in detail we should note other words that are used in connection with overseership.  They are (1) episkopos, meaning overseer, which is related to the idea of watching over or looking out for the welfare of those under the authority of the overseer; and connected with episkopos is the word episkope, meaning visitation; and episkopeo, meaning to look upon, (2) presbuteros, meaning an elder, the emphasis being on the maturity of the person acting as an overseer, and (3) bishop, meaning simply overseer.

The work of an overseer, elder, or bishop (the terms apply to the same man, but relate to different aspects of his work) therefore is to watch over, to guard, to visit, to care for, those whom God has committed to his care or guardianship.  It is to be noted that Scripture does not envisage this as being the work of just one man: there is to be a plurality of elders in each local church.  Nor does Scripture know anything of a head elder.  All the elders stand on common ground, each one being responsible to exercise his care of the flock under the guidance of the Holy Spirit.

Scripture makes it clear that only men may be elders.

Connected with oversight is rule, as we read in 5:17 “Let the elders that rule well be counted worthy of double honor.”  The elders’ rule is to be mainly in the form of teaching, “...apt to teach,” verse 2, for the well-taught flock is the best guarded, their knowledge of the word being their best protection against all the wiles of Satan.  See also Ac 20:28, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood,” where “feed” means to teach.  This doesn’t mean that they haven’t authority to see that God’s order is maintained in the assembly.  They do.  They rule for God, and are to be obeyed.  Their rule, however, is not to be despotic, but exercised in love, and patterned on that of the Chief Shepherd, the Lord Jesus Christ, to Whom they will have to render an account at the Bema.

From this verse it is also clear that it is the Holy Spirit, and not men, Who appoints the elders in each local church.  A man doesn’t become an elder by being invited by the existing elders to join them in their deliberations relative to the affairs of the assembly.  As he does the work of an elder the flock will come to recognize that he is an elder.  The sheep know their shepherds.  It is to be further recognized that the ability to be an overseer is a spiritual gift given by the Holy Spirit, just as is the gift of evangelizing and teaching, see Eph 4:11, “And he gave... some, evangelists; and some, pastors (shepherds, elders) and teachers.”

Contrary to what is generally believed in Christendom today, elders are not to be administrators.  Administration is the function of the Holy Spirit, and of Him alone!  It is the virtual complete departure from the scriptural pattern that has made the “churches” of Christendom into religious social clubs requiring astute administrators to keep the whole thing running, and to keep the necessary money coming in.  Conspicuously lacking in many so-called elders today are the spiritual qualifications laid down in Scripture.

As to an elder’s tenure, no time is set in Scripture, but we have to recognize that in this, as in all other work, age may gradually diminish the ability of even the most godly.  In relation not only to oversight, but to evangelizing and teaching, or any work that brings a man into a place of prominence, each man should be sensitive as to whether he can still effectively exercise his spiritual gift for the blessing of men and the glory of God.  He is a wise man who can recognize when his ministry is becoming ineffective, and he is willing to step aside so as to avoid trying the patience of God’s people instead of edifying them.  It is instructive that in Nu 4:3,23,30,35,39,43,47 the service of the Levites (other than the priests, the sons of Aaron) was to begin at age 25 and end at age 50, the five years between 25 and 30 appearing to have been a period of apprenticeship, see 4:3.  Nu 8:24-26 is every specific in declaring that their service was to cease at age 50.

While certainly it is obvious that this is not to be applied literally to a man’s service during this present age of grace, it is equally clear that in these age limits God is giving us guidance relative to service today.  Five, the factor common to both numbers, is that which speaks of responsibility, and reminds us that each believer, the woman as well as the man, has a responsibility to serve God.  The starting age of thirty teaches that a degree of maturity is necessary relative to service.  The new convert shouldn’t be urged into any form of service until he has acquired at least a basic knowledge of spiritual things.  The terminating age of fifty, on the other hand, teaches the truth that as we grow old we should be aware that diminishing mental ability may be causing us to weary, rather than edify those to whom we think we are ministering.

Many an assembly endures rather than enjoys the so-called ministry of men who have long since lost the ability to minister effectively.

Relative to a man’s desiring overseership, the word “desire” denotes earnest longing, and clearly it is to be impelled by a loving care for the welfare of the local assembly, and not by a desire to occupy a place of prominence.  A man’s desiring to be an overseer may at first appear to discount the fact that overseership or shepherding is a gift given by God, Eph 4:11, as are the gifts of evangelizing and teaching.  There is no contradiction, however, but rather the revelation of the truth that spiritual gift is not to be neglected, 1 Tim 4:14, but is to be stirred up, 2 Tim 1:6.  Spiritual gift must be developed, a process requiring much work, otherwise it will lie dormant and useless.  The work involved in developing the gift of oversight or shepherding involves doing willingly, and lovingly all that is entailed in faithfully caring for God’s people, and inasmuch as part of that care involves teaching, it requires diligent study of God’s Word, which itself requires much time and work.

“...a good work” is also translated as noble, excellent, fine, splendid, honorable; but it is a work fraught with danger.  It can easily breed pride, and cause service to become despotism, hence the need of humility on the part of him who seeks overseership.

3:2.  “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;”

“Blameless” refers to that integrity of character against which no legitimate complaint can be brought.

“...the husband of one wife” is generally accepted as referring to one who is not a polygamist, though there are some who construe it as prohibiting a second marriage in the event that the man is widowed.  The latter view, however, is one that has no scriptural support; and having regard to the fact that polygamy was common in those days, the former view is undoubtedly correct.  The other circumstance that would come under this proscription would be that in which the man was divorced, and in view of what God says about divorce it is clear that in the eyes of many, believers and unbelievers alike, a divorcee would not meet the requirement of being blameless.

Some see this requirement as meaning that the man must be married, and certainly there is much to support this view in the light of what is said about his ruling his own house well, and having his children in subjection.

“Vigilant” once connoting abstention from wine or alcohol, is used here to indicate the desirable conduct which is the opposite of that induced by drunkenness. 

“Sober” is defined in Strong’s Concordance as “safe (sound) in mind, i.e., self-controlled (moderate as to opinion or passion), discreet, sober, temperate.”  It indicates that admirable evenness of temperament which is free from extremes.

“...of good behavior” suggests the disciplined thinking which results in disciplined, admirable behavior, and reminds us of what is written in Ro 12:2, “Be ye transformed by the renewing of your mind.”

“...given to hospitality” scarcely needs comment.  It means simply being friendly, and opening one’s home to provide hospitality or help to others.

“...apt to teach” describes one who not only possesses knowledge, but who also has the ability to communicate it to others.  This and other scriptures make it clear that one of the principal qualifications of an elder is to be able to teach, an ability that requires him to spend much time in the study of Scripture.

3:3.  “Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;”

Then, as in many countries today, wine was the common drink, and the proscription here is simply against drinking in excess.  Having regard to the fact that in some cultures today, drinking wine is viewed with disapproval because of the evils associated with any form of alcohol, Christians should be governed by the principles set forth in 1 Co 10:23-24, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.  Let no man seek his own, but everyman another’s wealth (well-being).”  See also verses 25-33 of the same chapter, and also all of Romans chapter 14.

“...striker” refers to one given to physical violence against another, and it goes without saying that such a man is not qualified to be an elder.

“...not given to filthy lucre,” and meaning “not greedy for money,” is not in the better manuscripts, but obviously such a trait would also disqualify a man from being an elder.

“...patient” is also translated “gentle, forbearing, considerate, genial, conciliatory, peaceable.”

“...brawler” is one who is always ready to quarrel and fight.  Such a contentious attitude disqualifies one from being an elder.

“...not covetous” means “not fond of or greedy for money.”  Clearly, this is a trait which also disqualifies one from being an elder.

3:4.  “One that ruleth well his own house, having his children in subjection with all gravity;”

3:5.  “(For if a man know not how to rule his own house, how shall he take care of the church of God?”

The ability to control his own house is a prerequisite for the man who would be an elder; but the phrase “with all gravity” emphasizes the fact that his control of his family is to be marked, not by abusive tyranny, but by gentle, yet firm control, as James Allen puts it “with a firmness that makes it advisable to obey, with a wisdom that makes it natural to obey, and with a love that makes it a delight to obey.”

The term “the church of God” as used here refers to the local assembly only, reminding us that the authority of the elders does not extend beyond the local assembly.  Each local church is autonomous.  Scripture lends no support to the hierarchical order found throughout Christendom today.

3:6.  “Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.”

Novice here refers to a new convert, and since the word elder implies spiritual maturity, a new Christian clearly lacks the experience that comes only with Christian growth.  This continues to emphasize what we have already considered: spiritual gift has to be developed, a process which takes time and effort.

It isn’t only in relation to the gift of shepherding, but to that also of evangelizing, and teaching, that there is danger of the man becoming puffed up with pride.  Any gift which brings the man into the spotlight of public recognition is fraught with the danger of causing him to become puffed up with pride, the very same sin as secured the downfall of Lucifer.

“...the condemnation of the devil, incidentally, doesn’t mean that the devil will condemn the man, but that the man will incur the very same condemnation as did the devil when he too became puffed up with pride.

Pride has spoiled many a man, and ruined his ministry.  It would be well if more of those whose ministry brings them into the limelight remembered the warning, “Pride goeth before destruction, and an haughty spirit before a fall” Pr 16:18, and “A man’s pride shall bring him low: but honor shall uphold the humble in spirit” Pr 29:23.

3:7.  “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”

Good report means to have a good name or testimony among those who are unbelievers, for without that good name his taking the place of an elder will simply justify their criticizing him as a hypocrite.

The “snare” or trap set by Satan seems to be that the obvious contradiction between the man’s presuming to be an elder, and his bad reputation outside the church, is the very opportunity Satan is looking for to discredit, not only the man, but the whole church.

Before discussing verses 8-13 it is necessary to make a few general remarks relative to the subject of deacons.  The word deacon means servant, and is used in a wide variety of applications, thus making difficult exact understanding of what is involved in deaconing, as is apparent by the paucity of clear exposition on the subject.  The meanings of the word “deacon” as given in Strong’s Concordance and Thayer’s Greek English Lexicon of the New Testament, reveal that it means, “an attendant; to wait upon (menially or as a host, friend or teacher); to aid; service (especially of the Christian teacher); to run on errands; be an attendant, a waiter (at tables or in other menial duties); specially a Christian teacher and pastor (elder); one who executes the commands of another, especially of a master; a servant, attendant; the servant of a king; one who advances others’ interests even at the sacrifice of his own; one who does what promotes the welfare and prosperity of the church; teachers of the Christian religion; the voluntary performer of services, whether as a freeman or a slave.”

The generally accepted first reference to deaconing is in Ac 6 which records the choosing of seven men to handle the work connected with the daily distribution of food, etc., to the widows, and it is this which has led to what seems to be a misunderstanding on the whole subject of deaconing (service), i.e., that it is confined solely to practical, rather than spiritual service, without possibility of ever progressing to the latter.  It certainly almost invariably begins with practical service, but it is by means of that service that believers develop their spiritual gifts, some of them going on in due time to become recognized as evangelists, elders, and teachers.  It is doubtful, in fact, whether any man ever became recognized as an evangelist, elder, or teacher, without having been willing to begin by simply doing what needed to be done, for if there isn’t in the man that care for the unconverted, and for God’s people, which prompts him to render whatever service he can, he very obviously lacks an essential qualification as a workman fit for the Master’s use.  As Paul reminds us in 1 Co 13, lack of love for God and men (saint and sinner alike), renders service worthless.  The fact that the qualifications for deacons are virtually identical with those for elders seems also to support this view.

The fact that one of those deacons, Philip, became an evangelist, Ac 21:8; and another, Stephen, became “full of faith and power, and did great wonders and miracles among the people” Ac 6:8, indicates that deacons were simply those who were exercised about service, and were willing to begin by doing what needed to be done, no matter how menial the task. 

Verse 13 appears to support this view, for “purchase to themselves of a good degree” is variously rendered as purchase a good standing; a sure footing; an honorable and good position; take a worthwhile step forward.  “...also” indicates that in addition to deacons having the credentials of a blameless character, their work must also be scrutinized or tested, and approved, as was that of those who later came to be recognized as elders.  This seems to further confirm what we have already considered, that is, that the service rendered by deacons is, in many cases at least, the way in which each man’s spiritual gift is developed, resulting in its becoming apparent to the congregation that he has the gift of evangelism, shepherding, or teaching.  In the case of others, that probationary period may result in its being made apparent that while they are blameless in character, and faithful in the work they do, they do not have the gift of evangelizing, shepherding, or teaching.  This casts no aspersions on them, and they simply continue doing faithfully what they are able to do for the glory of God, the blessing of the saints, and their own eternal enrichment.

It is to be noted also that each believer receives his spiritual gift at the moment of conversion.  (Scripture furnishes no evidence that any believer is given more than one gift, the Apostles being the unique exception), but no one knows what gift he has been given until by development it becomes apparent, first to others, and only then to the man himself.  It is to be noted further that the gifts of evangelism, shepherding, and teaching are mentioned specifically as having been given “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,” Eph 4:11-12, but as noted above, the service (deaconing) of these servants (deacons) begins with their first doing simply what may seem to be very far removed from the work which is associated with evangelism, shepherding, and teaching.  This also tends to confirm that deaconing is simply the general term for service, the evangelist, elder, and teacher being no less a servant (deacon) of the King than is the believer whose service may appear to be menial, but which is no less precious to God.  If any distinction is to be made between a deacon and an evangelist, elder, or teacher, for example, it is that in the case of the latter the gift has developed to the point of being easily recognized.  The believer who today simply “waits on tables” may eventually become recognized as having the gift of evangelism, shepherding, or teaching.

The fact that the same standard of conduct is required of both elder and deacon is to teach the truth that God requires the same holiness of all who would render Him acceptable service, whether that service be in its developmental stage, or in the exercise of gift fully developed.

With this by way of introduction to the subject of deacons, we will now continue to examine the details of the relative verses.

3:8.  “Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;”

“Grave” means dignified; worthy of respect; serious; honorable.

“...doubletongued” describes one who adapts the expression of his beliefs to suit different hearers, which indicates that he isn’t to be trusted, that he lacks the courage of his convictions, or has no convictions.

“...not given to much wine” means not to drink wine to excess.  See also notes on verse 3.

“...not greedy of filthy lucre” has the same meaning as in verse 3, but it seems also to be related to the idea of engaging in spiritual service simply for money.  There are many such individuals in Christendom today.  Such money is indeed filthy!

3:9.  Holding the mystery of the faith in a pure conscience.”

“...the mystery of the faith” is generally taken to refer to the whole body of sound doctrine revealed in Scripture, perceived only by divine enlightenment, and therefore hidden from unbelief, and also from carnality, for sin in the believer’s life cuts off the enlightenment given by the Holy Spirit.

“...a pure conscience” is one in which there is no guilt of unconfessed sin.  We should keep short accounts with God, confessing and forsaking sin as soon as we become aware of it.

3:10.  “And let these also first be proved; and let them use the office of a deacon, being found blameless.”

“...also” indicates that in addition to deacons having the credentials of a blameless character, their work must also be scrutinized or tested, and approved.  This seems to further confirm what we have already considered, that is, that the service rendered by deacons is, in many cases at least, the way in which each man’s spiritual gift is developed, resulting in its becoming apparent to the congregation that he has the gift of evangelism, shepherding, or teaching.  In the case of others, that probationary period may result in its being made apparent that while they are blameless in character, and faithful in the work they do, they do not have the gift of evangelizing, shepherding, or teaching.  This casts no aspersions on them, and they simply continue doing faithfully what they are able to do for the glory of God, the blessing of the saints, and their own eternal enrichment.

As in verse 1, there is nothing in the original that corresponds to office, the translation given by Vine being more accurate “Let them serve as deacons.”

3:11.  “Even so must their wives be grave, not slanderers, sober, faithful in all things.”

“Their” is not in the original, and many translators, contend that women rather than wives is the correct translation, while some render the word as deaconesses, pointing out that in Ro 16:1 the word used to describe Phebe’s service is diakonos, i.e., the service of a deacon or deaconess.  Since there is little question that Phebe appears to have been doing work among women that was the counterpart of that performed by deacons, it seems unnecessary to quibble over the nice point of whether the word is women or wives.  In a society less permissive than ours, there were many services, particularly to women, that could be rendered only by a woman; nor will many dispute that the same condition exists today.  There seems therefore no valid reason to reject the idea that there are deaconesses as well as deacons in the Church.  It is to be recognized, however, that it is only men who are given to the Church as evangelists, elders, or teachers.  God does not give these gifts to women, nor does He permit a woman to teach under any circumstances.  The only reference to women’s teaching is in Tit 2:3-4, and it is to be noted not only that it is the aged women who are to teach, but also that they are to “teach the young women to be sober, to love their husbands ... their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands.”  There is nothing said about their expounding Scripture.

Relative to the instruction given Apollos in the home of  Aquila and Priscilla, Ac 18:26, there is nothing to certify that Priscilla joined in the teaching.  It is highly unlikely, in fact, that such a godly woman would have done so.

Another fact related to teaching is that nowhere do we find scriptural authority for dividing the assembly into groups - and for a very good reason.  Where the whole church comes together there is very little opportunity for error to be taught when the elders and other mature brethren are present; but it is the very opposite with groups.  There is no more fertile ground for the spread of error than where teaching is given that isn’t subject to the appraisal of the elders.

Whether therefore it is wives of deacons, or women functioning as deaconesses, the requirement is that, like deacons, they are to be grave, i.e., dignified, serious, respected, honorable.

“...not slanderers” is rendered also as “will not talk slander; will not gossip either generally or maliciously; won’t speak evil of others; discreet.”

“...sober, faithful in all things” means temperate, self-controlled, women who can be trusted.

3:12.  “Let the deacons be the husbands of one wife, ruling their children and their own houses well.”

Since this is the same instruction as is given to elders in verses 2-4, the same comments apply here as there.

3:13.  “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.”

It is generally accepted that a much better translation of the first part of this verse is that of Vine, “They that have served well as a deacon, etc.” 

Alternative translations of “...purchase to themselves a good degree” are “gain a good standing; gain an honorable position; take a worthwhile step up; win a good position, a high standing, a good reputation, a sure footing.”  These meanings seem to confirm what we have already discussed in our introduction to deacons, and our study of verse 10, i.e., that the work of a deacon is nothing less than the activity which develops the man’s spiritual gift, or reveals his lack of it.

“...great boldness in the faith which is in Christ Jesus,” is also translated as, “great confidence in the faith; fearless confidence; great freedom of speech; great boldness in proclaiming the faith which is founded on Christ.”  This continues to confirm what has already been discussed relative to the work of a deacon.  Fearless confidence accompanies the development of the gifts of evangelizing, shepherding, or teaching.

It is instructive to note that the only scriptural record of the appointment of deacons is that of the seven men designated by the assembly, but appointed by the apostles, to have charge of the daily distribution of food and probably also money to the widows, as recorded in Ac 6. 

Paul’s being chosen to carry the money from the Macedonian saints to the believers in Jerusalem, was simply because he was the most suitable person to be entrusted with the responsibility.  His honesty was beyond question; he was known to the believers in both places; and he could profitably minister to the assemblies as he journeyed; but surely no one would suggest that his being the one to carry the money to Jerusalem reduced him from being an Apostle to being a deacon, i.e., simply a general servant.

It is to be recognized also that the early apostolic age until AD 70 was unique.  There was one order governing the lives of Jewish believers, and another governing the lives of the Gentile saints, see for example Ac 15.  See also Ac 2:46; 3:1; 5:12,20,21,25,42; 9:20; 13:14-17,42; 14:1; 15:19-20,28-29; 16:3; 17:1-2,10,17; 18:4,18,21; 20:16; 21:20-27,30; 22:17; 23:11; 24:11-12,18; 26:21.  Clearly many of those practices were not to continue beyond AD 70.

3:14.  “These things write I unto thee, hoping to come unto thee shortly;”

3:15.  “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.”

While Paul’s expectation was of coming to Ephesus soon, he recognized that God might have other plans for him, so he decided to write the instructions he would be giving orally were his anticipated visit permitted.

His purpose in writing was not as much to instruct Timothy personally how to conduct himself in the church, as to teach all believers how to conduct themselves in the local assembly, which is to be but a miniature of the universal Church which is the mystical body of which Christ is the Head.

Its being described as “the church of the living God” stresses that the Church is not an organization but a living organism, each part of which is imbued with the very life of God Himself, for that is indeed the character of the life within every believer, of each living stone comprising the Church. 

A pillar is usually that which supports, but as William MacDonald points out in Believer’s Bible Commentary, it had also another use, “... oftentimes a pillar was set up in a public marketplace and notices were posted on it.  It was thus a proclaimer.  The church is the unit on earth which God has chosen to proclaim and display His truth.”

The further description “ground of the truth” declares the additional fact that the Church is the earthly foundation upon which the truth of God rests, each member of the Church being responsible not only to proclaim that truth, but also to defend it.

3:16.  “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.”

“...without controversy” means simply that the fact is indisputable, no one denies it; and as noted already “mystery” in the NT describes what hadn’t been revealed before, and also what can’t be comprehended even now by either the unbeliever or the carnal Christian, because the enlightenment of the indwelling Holy Spirit is essential to understanding, and the unbeliever doesn’t have the Holy Spirit, while the disobedience of the carnal believer cuts him off from the Spirit’s enlightenment.

Godliness is literally that mode of thinking, speaking, and acting which reflects the holiness of God.  The Lord Jesus Christ was the only One in Whom that expression was perfect, as He said Himself to Philip, “He that hath seen me hath seen the Father” Jn 14:9.  It is God’s desire that the thoughts, words, and deeds of every believer should also reflect His holiness.

“God was manifest in the flesh” is the assurance that the Lord Jesus Christ was the human manifestation, display or revelation of God.

“...justified in the Spirit,” Justified is also translated “declared righteous; vindicated; attested; approved by God; proved spotless and pure,” and this might certainly be equated with the Holy Spirit’s coming upon Him in the form of a dove, as recorded in Jn 1:32-34 “And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.  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.  And I saw, and bare record that this is the Son of God.”  But “justified” clearly points to something more than just identification.  It is by His resurrection that He is justified.   Had His godliness been less than perfect He could not have risen from the dead, for anything less than perfect godliness is sin.  The Lord was sinless even when He took our sins upon Him and was made sin for us.  Man adjudged Him a sinner, crowned Him with thorns, and assigned Him a cross; but God has vindicated Him, crowned Him with glory, and seated Him on the throne of heaven.

“...seen of angels” appears also to relate to His resurrection, for clearly the angels could see Him when He was on earth.  The present reference seems to be to their seeing Him returned to heaven in resurrection glory.

“...preached unto the Gentiles” needs little comment.  The gospel preached among the Gentiles for the past two thousand years is the declaration of salvation made available to all men through faith in this Jesus Who was God incarnate, Who was delivered for their offences, but was raised again for the justification of everyone who would trust in Him as his personal Savior.

“...believed on in the world” likewise needs little comment.  The countless believers in the world attest the truth of this statement.

“...received up into glory” is also rendered “received up in (not into) glory.”  Both truths are believed by every man and woman of faith, their belief embracing also the assurance that He Himself will welcome them into that same eternal glory, not only to behold His glory, but also to share it.

[1 Timothy 4]



     Scripture portions taken from the Holy Bible, King James Version
© 2000-2005 James Melough