1 Timothy 3:16 An Often Misunderstood Important Sc

[iris89]

1 Timothy 3:16 An Often Misunderstood Important Scripture:

THE SCRIPTURE, 1 TIMOTHY 3:16:

From many well known translations:

16 (Authorized King James Bible; AV) 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.
16 (American Standard Version; ASV) And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory.
16 (Darby 1884 Version; Darby) And confessedly the mystery of piety is great. God has been manifested in flesh, has been justified in the Spirit, has appeared to angels, has been preached among the nations, has been believed on in the world, has been received up in glory.
16 (Diaglot) A pillar and basis of the truth and confessedly great is the of the piety secret. Who was manifested in flesh, was justified in spirit, was seen by messengers, was proclaimed among nations, was believed among a world, was taken up in g
16 (Douay-Rheims Catholic Bible; DRCB) And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.
16 (English Revised Version; ERV) And without controversy great is the mystery of godliness; He who was manifested in the flesh, justified in the spirit, seen of angels, preached among the nations, believed on in the world, received up in glory.
16 (Young's Literal Translation; YLT) and, confessedly, great is the secret of piety—God was manifested in flesh, declared righteous in spirit, seen by messengers, preached among nations, believed on in the world, taken up in glory!

BIBLICAL LAW OF AGENCIES:

To better understand this scripture, 1 Timothy 3:16, one needs to understand the Biblical Law of Agencies so here it is.

Some may find this a difficult concept, but is is similar to someone giving another a Limited Power of Attorney making him an agent to carry out an assigned task as did His Father (YHWH) at 1 Corinthians 15:22-28, "For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." (Authorized King James Bible; AV), testifies that God (YHWH) had given his Son, Jesus (Yeshua) over all except himself when the scripture says "it is manifest that he is excepted." Clearly showing they were distinct individuals and that the Father (YHWH) was the superior one; hence they were not CO-EQUAL. No where is this more clearly shown than in 1 Timothy 2:5, where it says "For there is one God, and one Mediator between God and men, himself man, Christ Jesus," (Confraternity Edition of The New Testament; CETNT).

Actually this is in keeping with an ancient law or custom commonly known as the Jewish Law of Agencies as follows, "Jesus (Yeshua) was God's (YHWH's) appointed agent in accordance with the 'Biblical law of agency' described as, "Scripture mentions something being done by Person A, whilst another mentions it being done by Person B. This is best understood when we grasp the Schaliach Principle, or the Jewish Law of Agency, which is expressed in the dictum, "A person's agent is regarded as the person himself." Therefore any act committed by a duly appointed agent is regarded as having been committed by the principle." (The Encyclopedia of the Jewish Religion, R.J.Z. Werblowski and Geoffrey Wigoder).

It is important to understand this law of agencies since this will enhance our understanding of many key texts, such as why the Judges and angels were called "God" (Ex. 21:6; 22:8; Ps. 8:5; 82:1). Many more instances could be provided, but brevity is in order here. John 8:54 drives this law of agency home, "Jesus answered, 'If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is your God." (CETNT), showing that Jesus (Yeshua) was his Father's (YHWH's) agent, and he sought not his own glory, but glory from his Father (YHWH). Therefore, Jesus (Yeshua) could say as he did at John 11:40, "Jesus said to her, 'Have I not told thee that if thou believe thou shalt behold the glory of God?'" (CETNT). Even Satan the Devil recognized this, Jesus (Yeshua), as God's (YHWH's) agent, 2 Corinthians 4:4, "In their case, the god of this world has blinded their unbelieving minds, that they should not see the light of the gospel of the glory of Christ, who is the image of God." (Douay-Rheims Catholic Bible); thus he is trying to blind the minds of the unbelieving to prevent them from recognizing this truth. We must be constantly on guard against the imaginations of Satan the Devil and his attempts to get all men to believe God (YHWH) dishonoring doctrines of men such as the Duality and the Trinity and be noble like the Beroeans, Acts 17:11, "Now these were of a nobler character than those of Thessalonica and they received the word with great eagerness, studying the Scriptures every day to see whether these things were so." (CETNT)

Bible Scholar extraordinary and Koine Greek student states, "The question comes down to whom we would address as GOD.

Moses is called God (Ex. 7:1), but we would never address him as such.
No one can say the converse, that God is Moses. ["I have made thee a god to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature." [source - John Wesley's Explanatory Notes on the Whole Bible]

Judges (Ex. 21:6; 22:8) were called God, but we would never address any as such.
No one can say the converse, that God was the Judge(s) [Dake's Annotated Bible, says regarding the judges at Ex. 22:8: "Heb. ha-elohim, the gods. Here it stands for men who represent God in judgment and executing justice according to his own law given to Moses. Such men represent Him and acts in His stead, according to Rom.13:1-6. This meaning should be given to the term *judges* in [Ex] 18:15-19; 21:6; 22:8; Cp. Ps 82:1, 6; Jn 10:34-36.]

Angels were called God (Ps. 8:5, 138:1), but we would never address any as such. They could even be called "Jehovah" (Ex. 3). No one can say the converse, that God is the Angel.

Arguably, King Solomon was called God (Ps. 45:6). No one can say the converse, that God is Solomon. [The New American Bible reads here in the footnote:
"The king in courtly language, is called 'god,' i.e., more than human, representing God to the people."]

Do you see a pattern here? The Bible refers to others beings as God in that they represent Jehovah. They are not to be considered GOD in any other way.

"That these were designated 'gods' implies reverence and recognition of Him who sent them and whom they thus represented. Consequently in the Scriptures (Exod. xxii, 28), not only angels, but even men could be called 'gods', without according them this status in the strict sense. [source - Ps. Clem. Recogn. ii, 42, "The Formation of Christian Dogma, p. 140 by Martin Werner]

If Jesus is called God, he, like the others, is so in a representational sense only, but not in a way to assume that he is actually Almighty God in the flesh.
No one can say the converse, that God is Jesus. Even triniarians cannot say this." [source - private writing of Heinz Schmidt, Bible Scholar extraordinary and Koine Greek student].

Therefore, given the above extended multiple examples of the Jewish Law of Agencies in action, it is simple to say that the Trinitarian argument about whether Jesus (Yeshua) was ever called god under any circumstances is actually mote and of no validity with respect their often long misleading convolute arguments with respect to their false claim that he is God (YHWH) also. Also they clearly overlook what is stated over 40 times in the Bible; to wit, he is the Son of God (YHWH) and a son can NOT also be the Father as any reasonable and intelligent person well knows. Also, to be noted with respect to Jesus (Yeshua) being called the Son of God (YHWH) over 40 times in the Bible, he, Jesus (Yeshua) is NEVER called God the Son as would be required if he, Jesus (Yeshua) and his Father (YHWH) were just different manifestations of the same being, a ridicules concept prima facie that of course is nothing more than a myth. So be on guard against these types of false reasoning in keeping with Titus 2:1, ""But do thou speak what befits the sound doctrine:" (CETNT).

So as can easily be seen, Jesus (Yeshua) Christ was representing his Father, Almighty God (YHWH), and doing all things strictly as his representative which is made clear at John 12:49-50 as follows, “For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak.
50 And I know that his commandment is life eternal: the things therefore which I speak, even as the Father hath said unto me, so I speak.” (American Standard Version; ASV). Thus thoroughly proving he was acting as his Father’s, Almighty God’s (YHWH’s), representative and not doing things on his own.

NOW LET’S CONSIDER WHAT WORLD RENOWN SCHOLARS HAD TO SAY ON 1 TIMOTHY 3:16:

And world renown Bible scholar Matthew Henry said,

#14-16 The church is the house of God; he dwells there. The church holds forth the Scripture and the doctrine of Christ, as a pillar holds forth a proclamation. When a church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be first and greatest. The mystery of godliness is Christ. He is God, who was made flesh, and was manifest in the flesh. God was pleased to manifest himself to man, by his own Son taking the nature of man. Though reproached as a sinner, and put to death as a malefactor, Christ was raised again by the Spirit, and so was justified from all the false charges with which he was loaded. Angels ministered to him, for he is the Lord of angels. The Gentiles welcomed the gospel which the Jews rejected. Let us remember that God was manifest in the flesh, to take away our sins, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works. These doctrines must be shown forth by the fruits of the Spirit in our lives. [source – Matthew Henry’s Concise Commentary]

And renown Bible scholar Matthew Poole said,

Ver. 16. And without controversy great is the mystery of godliness: the various use of the particle kai in the Greek, which we translate and, maketh it doubtful what is the force of it here, whether it relates to the truth mentioned in the latter part of the former verse, or shows another reason why Timothy should have a care how he behaved himself in the house of God. If to the former, it is exegetical, and opens what he meant by truth, viz.,

the mystery of godliness, by which he means the gospel, which is the doctrine of godliness, being that which teacheth how aright to worship God, and walk before him; this he first calls, then proves to be, a mystery, a great mystery. The word is derived from the heathens, who had mysteries of their superstition and idolatrous religion. A mystery signifies a thing sacred and secret. The heathens also had their greater and lesser gods, and their greater and lesser mysteries. Paul calls the gospel, the doctrine of godliness, a great mystery, and says it is confessedly so, or such without controversy; then he proveth it by telling us what it is, and giving us the sum of it. It teacheth us that he who was truly God: God over all, blessed for ever, (as the apostle saith), was manifested in the flesh; #Joh 1:14: The Word was made flesh. How an infinite nature could be personally united to a finite nature, so as to make one person, is a mystery, and a great mystery. And this God thus manifested in the flesh was

justified in the Spirit; either by his Divine nature, (which is here as some think called the Spirit), by virtue of which he in the flesh wrought many miraculous operations, and when he was buried he rose again from the dead, by which he was justified, that is, undoubtedly proved to be the Son of God. Or, by the Holy Spirit of God, (the Third Person in the holy Trinity), by whom he was conceived in the womb of the virgin, #Lu 1:35.

Seen of angels, who declared his conception, #Lu 1:32,33; sang and glorified God when he was born, #Lu 2:10,11; ministered to him when he was tempted, #Mt 4:11: who comforted him in his passion, declared his resurrection, #Mt 28:1-20, and attended his ascension, #Ac 1:10.

Preached unto the Gentiles: Christ’s being preached to the Gentiles was also a mystery, so great, that Peter would not believe it to be the will of God, till he was confirmed in it by a vision, #Ac 10:1-48. This some think is spoken with some reference to the Gentile superstition, who also, (as was said before), had their greater and lesser mysteries, and to the former would admit no strangers.

Believed on in the world: that Christ should, upon the ministry of a few fishermen, and the report the world had received of what Christ did in Judea, be received and embraced by the world as their Saviour, was as great a mystery as any other, especially considering that the doctrine of Christ was as incomprehensible by human reason, as ungrateful to the propensions and inclinations of human nature.

Received up into glory: the resurrection of Christ is not mentioned, because necessarily supposed to his ascension, which he mentioneth as the last thing whereby Christ was declared to be

God manifested in the flesh. [source – Matthew Poole’s Commentary]

And the renown bible scholar of the New Testament Barnes’ said,

Verse 16. 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 Barnes "1Co 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 was yeov, God, or whether it was ov, who, or o, 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 of 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 Bibliotheca Sacra, No. 2, pp. 254, seq. 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, pr would be used for, pathr, father; kv for kuriov, Lord; yv for yeov, God, etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original were yC, standing for yeov, God, and the line in the y and the faint line over it, were obliterated from any cause, it would be easily mistaken for ov, 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 yeov —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. Comp. #Mt 1:23 Joh 1:14.

Was manifest. Marg., Manifested. The meaning is, appeared in the flesh.

In the flesh. In human nature. See this explained See Barnes "Ro 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, o, which, referring to "mystery," for how could a ‘mystery’" be manifested in the flesh? Nor could it be ov, who, unless that should refer to one who was more than a man; for how absurd would it be to say that a "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; for

(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 indicate, and the sense is, that he was shown to be the Son of God by the agency of the Holy Ghost; 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, #Mt 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, #Mt 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 men, #Ac 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 a wisdom as man never had before, may be regarded as an attestation of the Holy Ghost 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 Ghost 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.

See Part Two on 1 Timothy 3:16:

[iris89]

Part Two on 1 Timothy 3:16:



Seen of angels. They were attendants on his ministry, and came to him in times of distress, peril, and want. Comp. #Lu 2:9-13 22:43; #Lu 24:4 Heb 1:6 Mt 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 men, excited the deepest interest in heaven. Comp. See Barnes "#1Pe 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 Barnes "Eph 6:19"; See Barnes "Col 1:26", See Barnes "Col 1:27"; See Barnes "Col 4:3". 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 stumbling-blocks 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 men. Comp. #Ac 22:21 Eph 2:14,15 Ro 3:22 10:11-20. The Jew had no peculiar 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 men by caste and rank, there is scarcely any more 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 men 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 favour 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 Ghost; 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 men 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, #Mt 23 Ac 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 afterwards; 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. Comp. #Joh 17:5. See Barnes "Ac 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 New 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 any one 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 peculiar qualifications required in such an order of men 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, #1Ti 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, #1Ti 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 labour, 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 neighbourhood 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, #1Ti 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 intrusted 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 intrusted 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 #1Ti 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 heathen world; the tendency of the Christian religion to break down every barrier among men, 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 men, for it was for men and not for angels that he thus appeared in human form. Comp. See Barnes "1Pe 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 men may be saved; yet the mass of men 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 men!

{a} "mystery of godliness" #1Co 2:7
{1} "manifest" "manifested"
{b} "flesh" #Joh 1:14 1Jo 1:2
{c} "Spirit" #Mt 3:16 Joh 16:8,9 Ro 1:4 1Pe 3:18 1Jo 5:6
{d} "seen of angels" #Mt 4:11 Lu 2:13 Eph 3:10 1Pe 1:12
{e} "believed" #Ac 13:46,48 Ro 10:12,18
{f} "world" #Col 1:6
{g} "into glory" #Lu 24:51 Ac 1:9[source – Barnes New Testament Notes] [/quote]

And the world renown Eclectic Notes

God has been manifested in flesh The secret which is hidden in the heart of the Father, has become Man. St Thomas, Commentary on Timothy.

Thomas Merton, Turning toward the World... Journal vol 4, HarperCollins, New York, 1999, p207

God has been manifested in flesh "Every sentence of the sources bears witness to (unique events)... every verse of our Gospels hammers it into us: something has happened, something unique, something which has never before come into existence... The more we multiply analogies, the clearer it becomes that there are no analogies to the message of Jesus." {J. Jeremias, Expository Times, 69 1957-58, p336} We can find parallels to this or that aspect of Jesus’ teaching, and to this or that incident in the Gospels. But there is no parallel to the authority with which Jesus spoke, nor to the impact of His life as a whole. The Gospels must be understood in terms of their claim to describe a unique series of happenings... There is, of course, a sense in which everything in history is unique. History never repeats itself exactly. There is only one Napoleon. There is only on Black Death. Every happening is unique...

Leon Morris, Studies in the Fourth Gospel, p99

God has been manifested in flesh In Christ the human and the divine have been inseparably united together, and there cannot be the least discordance between the two.

FWG NB 2Tim 1

God has been manifested in flesh The phenomenon is the coincidence of opposites (coincidentia appositiorum) of which Nicholas of Cusa wrote and which he believed to be characteristic of God himself. In a coincidence of opposites, which we might also call a ‘paradox’, we find ourselves situated between two truths wich appear to be incompatible, yet each of which appears to have a powerful claim. We cannot simply dismiss the one and retain the other, yet we may not be clear about how they can be reconciled. An obvious example is provided by the apparently conflicting claims that Christ is human, and Christ is divine (this was called by Kierkegaard the ‘absolute paradox’).

John Macquarrie, Christology Revisited, Trinity Press International, Harrisburg, PA, 1998, p13f

God has been manifested in flesh... the cosmic significance of the incarnation and of redemption. For historic Christianity the human body of Jesus is the point at which the divine Word has, so to speak, keyed himself into the material universe; it is the organ through which he has not only become a member of the human race but, while remaining the creator and sustainer of the universe, has become part, and the supremely significant part, of the universe itself; as St Paul told the Colossians, he is not only the image of the invisible God, but also the firstborn of all creation, through whom and for whom all things were created and hold together. The resurrection and the transformation of the human nature of Jesus in its totality, which the biblical accounts describe, are the first stage in the transformation of the whole created world in him; and the limitlessness of the prospect which this opens up is only enhanced by the amazing discoveries of modern physical science about the dynamic spatio-temporal energy-field which has superseded the mechanistic continuum of post-Newtonian physics... The bodily resurrection of Jesus implies the full reintegration of his human nature, and with that reintegration its transformation and glorification. On it, and the descent of the Spirit which followed it, depends the very existence of the Church and of the Sacraments, for it is the guarantee of his continuing presence in the world. On it depends the Church’s concern with the political and social order, for it means that he has become and remains, a member, as well as the Lord, of the human race.

E L Mascall, Jesus, who he is and how we know him. Darton, Longman and Todd, 1985 p50f

has been received up in glory He is gone up to heaven and He did not take sin with Him. [source – Eclectic Notes on the Bible, 1599]

And People New Testament Notes says,

#1Ti 3:16

Without controversy. Undoubtedly.

Great is the mystery of godliness. The mystery that God has revealed to us in the gospel in order to make men godly. The great things revealed in this mystery are next named, certainly wonderful things, well called "great."

God was manifest in the flesh. Was manifested in Jesus Christ.

Justified in the Spirit. When, after his condemnation to death, the power of God raised him from the dead.

Seen of angels. The angels were at the open tomb and told the women of his resurrection.

Preached unto the Gentiles. A wonderful fact in the mind of a Jew like Paul, who had been trained to believe that the Gentiles were accursed.

Received up into glory. At the Ascension. Six elements enter into this mystery of godliness, elements all of which were fully revealed in the gospel. The mystery is not something incomprehensible, but the hidden wisdom of God revealed in the gospel; a sense similar to that in which mystery is always used in the Scriptures. Compare #Mt 13:11 Re 1:20 17:5,7. [source – Peoples New Testament Notes]

CONCLUSION:

Jesus (Yeshua) Christ was NOT acting on his own, but strictly as his Father’s, Almighty God’s (YHWH’s) representative; therefore, what he did could be properly spoken of as his Father’s doing as shown in 1 Timothy 3:16.

To learn more, check out the following:

[1] religioustruths.proboards59.com/ An Educational Referral Forum

[2] www.network54.com/Forum/403209 A Forum Devoted to Exposing The False Religion of Islam

[3] jude3.proboards92.com/ A Free-Speech Forum For All

[4] www.freewebs.com/iris_the_preacher My web site.

Your Friend in Christ Iris89