1 TIMOTHY - CHAPTER 3
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]