返回Chapter 3
Chapter 3
Chapter Three
1 Tim. 3:1. Faithful is the word.
Since it was doubtful whether mothers could reap the fruits of the virtue of their children, the apostle says: "faithful is the word," that is, what has been said is not false, and let no one doubt.
1 Tim. 3:1. If anyone desires the office of a bishop, he desires a good work.
The instruction prescribed to Timothy concerning the bishop applies to bishops of the entire world. If anyone, he says, seeks the episcopate, I do not hinder him, for he desires a good work. But let him seek not merely authority and power, for Moses too desired the work, not the authority: he defended the one unjustly wronged and punished the wrongdoer. The episcopate is so called because it involves oversight over all.
1 Tim. 3:2. But a bishop must be blameless.
That is, to be adorned with all virtues, so that neither he himself nor others would reproach him. Therefore, if anyone is conscious of sins in himself, let him not seek such a rank, from which he has removed himself by his own conduct. For a leader must be a lamp, so that all, looking upon him, may be enlightened and guided by his life.
1 Tim. 3:2. A husband of one wife.
If a man bound by the ties of marriage cares about worldly affairs, and a bishop must not care about worldly things, then how does the apostle say, "husband of one wife"? Some suppose that he indicated the celibacy of a bishop. But if this is not what should be understood here, then it means that, having a wife, he can live as though not having one, that is, not submitting to her desires. In saying this, the apostle does not legislate that a bishop must necessarily be married. For how could he who said, "I wish that all men were as I myself am" (1 Cor. 7:7), command this? But if, according to the circumstances of that time, he says, this did happen, then let him be the husband of one wife. This was said also on account of the Jews, among whom polygamy was permitted. Some, however, without any basis supposed that the apostle says this with reference to the church — namely, they say, that a bishop should not transfer from one church to another, because this is adultery.
1 Tim. 3:2. Temperate.
That is, to be cautious, always vigilant, attentively observant, so as to see everything and always be ready for every needful task.
1 Tim. 3:2. Prudent.
That is, to act in all things prudently.
1 Tim. 3:2. Well-ordered, honorable (κόσμιον). 3
That is, beautifully honorable.
1 Tim. 3:2. Hospitable.
For if he is kind, hospitable, and merciful only to the local residents, he is partial. But he ought to be even more generous to strangers, for this more clearly testifies to his love of the brethren.
1 Tim. 3:2. Apt to teach.
The qualities indicated before this are required also of subordinates, but most of all they should belong to the bishop.
1 Tim. 3:3. Not a drunkard.
The apostle is not speaking here about one who is drunk with wine, but about one who is quarrelsome and arrogant.
1 Tim. 3:3. Not a striker.
Here the discussion is not about those who strike with their hands, but about those who unseasonably disturb the conscience of the brethren.
1 Tim. 3:3. Not quarrelsome, not greedy, but gentle, peaceable, not a lover of money.
He teaches how one can be neither a drunkard nor a striker. Whoever is gentle will not be quarrelsome. Since he said above that he must be "given to hospitality" (1 Tim. 3:3), he now adds: "not covetous," showing that he will be hospitable if he is not covetous, and at the same time teaching that under the pretext of hospitality he must not accumulate treasures.
1 Tim. 3:4. One who rules his own house well.
One who manages his own household well can quickly become a good ruler of the state — this is something even secular writers affirm.
1 Tim. 3:4. Children maintaining in obedience with all dignity.
In his own house he must show an example, for who will believe that a man who could not keep his own son in submission will subdue a stranger to himself? How will he make strangers honorable, when he has allowed his own kin to live dishonorably? "With all dignity" means both in word, and in deed, and in dress — and moreover before all people and at all times.
1 Tim. 3:5. For if someone does not know how to manage his own household, will he take care of the Church of God?
A household is nothing other than a small church. Therefore, if he cannot be a good ruler of what is not great, and is easily defined, and easily known, then how can he govern the characters and thoughts — unimaginable — of so many souls? Worthy of attention is the question of why the apostle, while making such demands of laypeople: "Put to death your earthly members" (Col. 3:5), and again: "Those who are Christ's have crucified the flesh" (Gal. 5:24), now demands less of the bishop, not befitting so high a rank, namely: not to be a drunkard, not a striker, and so on. And Christ, commanding to take up one's cross, says: "The good shepherd lays down his life for the sheep" (John 10:11). Therefore Paul ought to have demanded of the bishop that he lead a nearly angelic life, free from passions, befitting the loftiness of his station. Listen: with such strictness in manner of life, few people could be found, yet many bishops were needed who would preside in every city. Therefore the apostle also demanded a moderate virtue, which could be found in many. But now, alas! How far we bishops have fallen, so that not even a shadow of such moderate virtue is found in us! Have mercy on us, O Lord!
1 Tim. 3:6. Not [should he be] from among the newly converted.
The Apostle speaks here not of one who was young in age, as Timothy was young, which we learn from Paul's words: "let no one despise your youth" (1 Tim. 4:12), but of a recent convert. For, he says, "I planted" (1 Cor. 3:6). Since many of the pagans were converting and being baptized, do not, he says, immediately elevate the newly baptized to such authority.
1 Tim. 3:6. Lest he become puffed up and fall into the condemnation of the devil.
If anyone, before being a proper disciple, becomes a teacher, he will, he says, become puffed up and fall under the same condemnation and punishment to which the devil is subject for his pride.
1 Tim. 3:7. He must also have a good testimony from outsiders.
That is, from the pagans, so that they too would not reproach him for anything, but on the contrary, would respect him. But what if he appears good to them, yet in reality is not so? This will present a great difficulty. For enemies reproach righteous people. However, the apostle sets forth not this alone, but together with the other virtues, saying: "he must also have a good testimony." But what if they speak ill of him without cause, in order to slander him? This cannot be, because even they respect a man of blameless life. They reproach his teaching, not his life, just as they did not call the apostles fornicators and impious men, but deceivers, which pertained to the preaching alone. But if such a case should arise that a man is falsely slandered, he still must not be appointed bishop. For it must not be that anyone's soul should not be illumined by its lamp. "Let your works shine," He says, "so that people may see" (Matt. 5:16). And if one must have testimony from enemies, then all the more so from friends.
1 Tim. 3:7. To avoid falling into reproach.
He has in mind the reproach from the pagans, which can cut short the beneficial effect of preaching.
1 Tim. 3:7. And the snare of the devil.
Either that they will soon put him to death, or that he will fall into the very same sins as they. And to be a stumbling block for many is also a snare of the devil.
1 Tim. 3:8. Deacons likewise.
Why then did the apostle omit the presbyters? Because everything he said about bishops applies to the presbyters as well. Indeed, they too have received the right of teaching and leadership in the Church, and yield to bishops only in the right to perform ordination. So then, he says, deacons likewise, that is, must have the same qualities, namely: be hospitable, gentle, not quarrelsome, and so forth.
1 Tim. 3:8. [They must be] honorable.
They must, he says, besides what has been said, also have honor.
1 Tim. 3:8. Not double-tongued.
That is, not crafty, not cunning, not holding one thing in mind while saying another — one thing to some, and another to others.
1 Tim. 3:8. Not given to much wine, not greedy of filthy lucre.
He did not say "not drunkards," because that is already extremely base, but "not given to much wine." For some, although they do not get drunk, nevertheless drink a great deal and weaken the disposition of the soul. The ancients, when entering the sanctuary, completely abstained from the use of wine. "Greedy for gain" refers to one who refuses no profit, no matter where it comes from. Understand "not greedy for gain" here as meaning incorruptible and not covetous.
1 Tim. 3:9. Holding the mystery of the faith in a pure conscience.
That is, with the keeping of the right dogma, having also a blameless life. For a pure conscience comes with a blameless life.
1 Tim. 3:10. And let these also first be proved; then let them serve, being blameless.
Just as, he says, regarding the bishop I required that he not be a recent convert, so I require that these also not be admitted to the ministry without having been tested, but only after having been sufficiently tested and found to be blameless—just as no one would entrust a newly purchased slave with any managerial position before he has proven himself worthy of it over time.
1 Tim. 3:11. Likewise the wives [must be] honorable.
The apostle speaks not of some random women, but of deaconesses. For this ministry is very necessary and beneficial for the Church. If he were not speaking of them, what need would there be to speak of women in the midst of a discourse about male deacons?
1 Tim. 3:11. Not slanderers.
That is, not slanderers who, as is typical of old women, go from house to house and whisper about one another behind their backs.
1 Tim. 3:11. Temperate.
That is, to be vigilant. Since this kind is fickle and easily deceived, they must not, he says, be drowsy, but be alert and watchful.
1 Tim. 3:11. Faithful in all things.
That is, be steadfast both in word and in deeds.
1 Tim. 3:12. A deacon must be the husband of one wife.
Do you see that the apostle requires from deacons the very same virtue that he required from bishops? For they too must equally be pure and blameless.
1 Tim. 3:12. Managing his children and his own house well.
He speaks everywhere about the management of children, so that others may not have occasion for scandal.
1 Tim. 3:13. For those who have served well prepare for themselves a higher standing and great boldness in the faith that is in Christ Jesus.
"Degree," that is, advancement. For those who showed themselves sober-minded in the lower offices soon attain the higher ones as well, so as to have great boldness in the faith; that is, to be more glorious not in worldly dignities, not in wealth, but in the faith, that is, in all words and deeds according to the faith. Thus those who served well as deacons were afterward glorious also in the degrees of the presbyterate and the episcopate.
1 Tim. 3:14–15. I write these things to you, hoping to come to you shortly, so that, if I am delayed, you may know how one ought to conduct oneself in the house of God.
Lest by giving him instruction concerning such matters he cast the disciple into grief, as though Paul would no longer see him, he says: I do not write this because I will no longer come; on the contrary, I will come. However, if it happens that I am delayed, you must have a model of how it is fitting for you to live. The apostle said beautifully: "hoping." Since, being led by the Spirit, he did not know where he must go, he rightly has doubts also concerning his coming to Timothy.
1 Tim. 3:15. Which is the Church of the living God.
Do not say that people assembled the Church. She is the work of God — the living and fearsome God, not a dead and powerless one, such as are the gods of the Greeks.
1 Tim. 3:15. Pillar and foundation of the truth.
The Apostle here compares the Church with the Jewish temple and says that the latter was truly a type and shadow, such as, for example, the bells, the costly ornaments, and the high priest with the sacrifices. But the Church is the pillar of truth. For everything performed in her is true and not figurative, as were the things in the church under the Law: instead of bells, she has resplendent preaching; instead of costly ornaments and sacred vestments, a most glorious life, rich in inward fruits; her High Priest is the Son of God; her great sacrifice is His Divine Body.
1 Tim. 3:16. And confessedly great is the mystery of godliness.
The economy of our salvation is a mystery. This mystery is "great," a mystery "of godliness," for it is beyond all doubt. But what kind of mystery is it that everyone knows? Very many know it, but not all. And even if all know it now, not all knew it before. Moreover, all know that God became incarnate, but how He became incarnate—this is hidden, and therefore it is a mystery. Consider, then, how great is God's love toward us, if He has fully revealed His mystery to us.
1 Tim. 3:16. God was manifested in the flesh.
Since Paul, in giving instruction about priests, said nothing of the sort that is found in the book of Leviticus — therefore, he says, let no one be surprised if I do not discuss such unimportant matters. What is great is ours, and there is nothing of that sort there. Here God was manifested. In what way? In the flesh; for in His Divinity He is invisible.
1 Tim. 3:16. Justified Himself in the Spirit.
Either He means that, having done everything for the salvation of men, although He did not persuade some of the obstinate, He nevertheless justified Himself as one who had fulfilled His task; or that He committed no sin, "and no deceit was found in His mouth" (Isa. 53:9). And the righteous under the law were in bondage in spirit. For the law contained threats and punishments but did not possess the spirit of adoption. But the Lord fulfilled all righteousness in the Holy Spirit, being consubstantial with Him and having Him in Himself by nature, and through Himself granting to us also the ability to be justified through Him. For the righteous according to the Gospel, being spiritual, far surpass those who were once justified under the law.
1 Tim. 3:16. Appeared to Angels.
O mystery! Together with us, the angels too saw the Son of God, not having seen Him before. For the Gospel says: "and... angels came and ministered unto Him" (Matt. 4:11). And not here only, but from His very birth until His ascension they ministered to Him. At the time of His birth, angels sing a hymn to Him and bring glad tidings of Him to the shepherds; and at the time of His ascension they minister to Him.
1 Tim. 3:16. Preached among the nations, believed on in the world.
"Preached among the nations" who were in despair and delusion, and not only "preached," but also "believed on in the world," which serves as a great sign of the power of the One preached and of the truth of the preaching.
1 Tim. 3:16. Was received up in glory.
That is, on clouds, when angels also ministered to Him. Of course, He ascended into heaven not like Elijah, as though into heaven, lest one say that the ascension itself is also glory.
1 Tim. 3:1. Faithful is the word.
Since it was doubtful whether mothers could reap the fruits of the virtue of their children, the apostle says: "faithful is the word," that is, what has been said is not false, and let no one doubt.
1 Tim. 3:1. If anyone desires the office of a bishop, he desires a good work.
The instruction prescribed to Timothy concerning the bishop applies to bishops of the entire world. If anyone, he says, seeks the episcopate, I do not hinder him, for he desires a good work. But let him seek not merely authority and power, for Moses too desired the work, not the authority: he defended the one unjustly wronged and punished the wrongdoer. The episcopate is so called because it involves oversight over all.
1 Tim. 3:2. But a bishop must be blameless.
That is, to be adorned with all virtues, so that neither he himself nor others would reproach him. Therefore, if anyone is conscious of sins in himself, let him not seek such a rank, from which he has removed himself by his own conduct. For a leader must be a lamp, so that all, looking upon him, may be enlightened and guided by his life.
1 Tim. 3:2. A husband of one wife.
If a man bound by the ties of marriage cares about worldly affairs, and a bishop must not care about worldly things, then how does the apostle say, "husband of one wife"? Some suppose that he indicated the celibacy of a bishop. But if this is not what should be understood here, then it means that, having a wife, he can live as though not having one, that is, not submitting to her desires. In saying this, the apostle does not legislate that a bishop must necessarily be married. For how could he who said, "I wish that all men were as I myself am" (1 Cor. 7:7), command this? But if, according to the circumstances of that time, he says, this did happen, then let him be the husband of one wife. This was said also on account of the Jews, among whom polygamy was permitted. Some, however, without any basis supposed that the apostle says this with reference to the church — namely, they say, that a bishop should not transfer from one church to another, because this is adultery.
1 Tim. 3:2. Temperate.
That is, to be cautious, always vigilant, attentively observant, so as to see everything and always be ready for every needful task.
1 Tim. 3:2. Prudent.
That is, to act in all things prudently.
1 Tim. 3:2. Well-ordered, honorable (κόσμιον). 3
That is, beautifully honorable.
1 Tim. 3:2. Hospitable.
For if he is kind, hospitable, and merciful only to the local residents, he is partial. But he ought to be even more generous to strangers, for this more clearly testifies to his love of the brethren.
1 Tim. 3:2. Apt to teach.
The qualities indicated before this are required also of subordinates, but most of all they should belong to the bishop.
1 Tim. 3:3. Not a drunkard.
The apostle is not speaking here about one who is drunk with wine, but about one who is quarrelsome and arrogant.
1 Tim. 3:3. Not a striker.
Here the discussion is not about those who strike with their hands, but about those who unseasonably disturb the conscience of the brethren.
1 Tim. 3:3. Not quarrelsome, not greedy, but gentle, peaceable, not a lover of money.
He teaches how one can be neither a drunkard nor a striker. Whoever is gentle will not be quarrelsome. Since he said above that he must be "given to hospitality" (1 Tim. 3:3), he now adds: "not covetous," showing that he will be hospitable if he is not covetous, and at the same time teaching that under the pretext of hospitality he must not accumulate treasures.
1 Tim. 3:4. One who rules his own house well.
One who manages his own household well can quickly become a good ruler of the state — this is something even secular writers affirm.
1 Tim. 3:4. Children maintaining in obedience with all dignity.
In his own house he must show an example, for who will believe that a man who could not keep his own son in submission will subdue a stranger to himself? How will he make strangers honorable, when he has allowed his own kin to live dishonorably? "With all dignity" means both in word, and in deed, and in dress — and moreover before all people and at all times.
1 Tim. 3:5. For if someone does not know how to manage his own household, will he take care of the Church of God?
A household is nothing other than a small church. Therefore, if he cannot be a good ruler of what is not great, and is easily defined, and easily known, then how can he govern the characters and thoughts — unimaginable — of so many souls? Worthy of attention is the question of why the apostle, while making such demands of laypeople: "Put to death your earthly members" (Col. 3:5), and again: "Those who are Christ's have crucified the flesh" (Gal. 5:24), now demands less of the bishop, not befitting so high a rank, namely: not to be a drunkard, not a striker, and so on. And Christ, commanding to take up one's cross, says: "The good shepherd lays down his life for the sheep" (John 10:11). Therefore Paul ought to have demanded of the bishop that he lead a nearly angelic life, free from passions, befitting the loftiness of his station. Listen: with such strictness in manner of life, few people could be found, yet many bishops were needed who would preside in every city. Therefore the apostle also demanded a moderate virtue, which could be found in many. But now, alas! How far we bishops have fallen, so that not even a shadow of such moderate virtue is found in us! Have mercy on us, O Lord!
1 Tim. 3:6. Not [should he be] from among the newly converted.
The Apostle speaks here not of one who was young in age, as Timothy was young, which we learn from Paul's words: "let no one despise your youth" (1 Tim. 4:12), but of a recent convert. For, he says, "I planted" (1 Cor. 3:6). Since many of the pagans were converting and being baptized, do not, he says, immediately elevate the newly baptized to such authority.
1 Tim. 3:6. Lest he become puffed up and fall into the condemnation of the devil.
If anyone, before being a proper disciple, becomes a teacher, he will, he says, become puffed up and fall under the same condemnation and punishment to which the devil is subject for his pride.
1 Tim. 3:7. He must also have a good testimony from outsiders.
That is, from the pagans, so that they too would not reproach him for anything, but on the contrary, would respect him. But what if he appears good to them, yet in reality is not so? This will present a great difficulty. For enemies reproach righteous people. However, the apostle sets forth not this alone, but together with the other virtues, saying: "he must also have a good testimony." But what if they speak ill of him without cause, in order to slander him? This cannot be, because even they respect a man of blameless life. They reproach his teaching, not his life, just as they did not call the apostles fornicators and impious men, but deceivers, which pertained to the preaching alone. But if such a case should arise that a man is falsely slandered, he still must not be appointed bishop. For it must not be that anyone's soul should not be illumined by its lamp. "Let your works shine," He says, "so that people may see" (Matt. 5:16). And if one must have testimony from enemies, then all the more so from friends.
1 Tim. 3:7. To avoid falling into reproach.
He has in mind the reproach from the pagans, which can cut short the beneficial effect of preaching.
1 Tim. 3:7. And the snare of the devil.
Either that they will soon put him to death, or that he will fall into the very same sins as they. And to be a stumbling block for many is also a snare of the devil.
1 Tim. 3:8. Deacons likewise.
Why then did the apostle omit the presbyters? Because everything he said about bishops applies to the presbyters as well. Indeed, they too have received the right of teaching and leadership in the Church, and yield to bishops only in the right to perform ordination. So then, he says, deacons likewise, that is, must have the same qualities, namely: be hospitable, gentle, not quarrelsome, and so forth.
1 Tim. 3:8. [They must be] honorable.
They must, he says, besides what has been said, also have honor.
1 Tim. 3:8. Not double-tongued.
That is, not crafty, not cunning, not holding one thing in mind while saying another — one thing to some, and another to others.
1 Tim. 3:8. Not given to much wine, not greedy of filthy lucre.
He did not say "not drunkards," because that is already extremely base, but "not given to much wine." For some, although they do not get drunk, nevertheless drink a great deal and weaken the disposition of the soul. The ancients, when entering the sanctuary, completely abstained from the use of wine. "Greedy for gain" refers to one who refuses no profit, no matter where it comes from. Understand "not greedy for gain" here as meaning incorruptible and not covetous.
1 Tim. 3:9. Holding the mystery of the faith in a pure conscience.
That is, with the keeping of the right dogma, having also a blameless life. For a pure conscience comes with a blameless life.
1 Tim. 3:10. And let these also first be proved; then let them serve, being blameless.
Just as, he says, regarding the bishop I required that he not be a recent convert, so I require that these also not be admitted to the ministry without having been tested, but only after having been sufficiently tested and found to be blameless—just as no one would entrust a newly purchased slave with any managerial position before he has proven himself worthy of it over time.
1 Tim. 3:11. Likewise the wives [must be] honorable.
The apostle speaks not of some random women, but of deaconesses. For this ministry is very necessary and beneficial for the Church. If he were not speaking of them, what need would there be to speak of women in the midst of a discourse about male deacons?
1 Tim. 3:11. Not slanderers.
That is, not slanderers who, as is typical of old women, go from house to house and whisper about one another behind their backs.
1 Tim. 3:11. Temperate.
That is, to be vigilant. Since this kind is fickle and easily deceived, they must not, he says, be drowsy, but be alert and watchful.
1 Tim. 3:11. Faithful in all things.
That is, be steadfast both in word and in deeds.
1 Tim. 3:12. A deacon must be the husband of one wife.
Do you see that the apostle requires from deacons the very same virtue that he required from bishops? For they too must equally be pure and blameless.
1 Tim. 3:12. Managing his children and his own house well.
He speaks everywhere about the management of children, so that others may not have occasion for scandal.
1 Tim. 3:13. For those who have served well prepare for themselves a higher standing and great boldness in the faith that is in Christ Jesus.
"Degree," that is, advancement. For those who showed themselves sober-minded in the lower offices soon attain the higher ones as well, so as to have great boldness in the faith; that is, to be more glorious not in worldly dignities, not in wealth, but in the faith, that is, in all words and deeds according to the faith. Thus those who served well as deacons were afterward glorious also in the degrees of the presbyterate and the episcopate.
1 Tim. 3:14–15. I write these things to you, hoping to come to you shortly, so that, if I am delayed, you may know how one ought to conduct oneself in the house of God.
Lest by giving him instruction concerning such matters he cast the disciple into grief, as though Paul would no longer see him, he says: I do not write this because I will no longer come; on the contrary, I will come. However, if it happens that I am delayed, you must have a model of how it is fitting for you to live. The apostle said beautifully: "hoping." Since, being led by the Spirit, he did not know where he must go, he rightly has doubts also concerning his coming to Timothy.
1 Tim. 3:15. Which is the Church of the living God.
Do not say that people assembled the Church. She is the work of God — the living and fearsome God, not a dead and powerless one, such as are the gods of the Greeks.
1 Tim. 3:15. Pillar and foundation of the truth.
The Apostle here compares the Church with the Jewish temple and says that the latter was truly a type and shadow, such as, for example, the bells, the costly ornaments, and the high priest with the sacrifices. But the Church is the pillar of truth. For everything performed in her is true and not figurative, as were the things in the church under the Law: instead of bells, she has resplendent preaching; instead of costly ornaments and sacred vestments, a most glorious life, rich in inward fruits; her High Priest is the Son of God; her great sacrifice is His Divine Body.
1 Tim. 3:16. And confessedly great is the mystery of godliness.
The economy of our salvation is a mystery. This mystery is "great," a mystery "of godliness," for it is beyond all doubt. But what kind of mystery is it that everyone knows? Very many know it, but not all. And even if all know it now, not all knew it before. Moreover, all know that God became incarnate, but how He became incarnate—this is hidden, and therefore it is a mystery. Consider, then, how great is God's love toward us, if He has fully revealed His mystery to us.
1 Tim. 3:16. God was manifested in the flesh.
Since Paul, in giving instruction about priests, said nothing of the sort that is found in the book of Leviticus — therefore, he says, let no one be surprised if I do not discuss such unimportant matters. What is great is ours, and there is nothing of that sort there. Here God was manifested. In what way? In the flesh; for in His Divinity He is invisible.
1 Tim. 3:16. Justified Himself in the Spirit.
Either He means that, having done everything for the salvation of men, although He did not persuade some of the obstinate, He nevertheless justified Himself as one who had fulfilled His task; or that He committed no sin, "and no deceit was found in His mouth" (Isa. 53:9). And the righteous under the law were in bondage in spirit. For the law contained threats and punishments but did not possess the spirit of adoption. But the Lord fulfilled all righteousness in the Holy Spirit, being consubstantial with Him and having Him in Himself by nature, and through Himself granting to us also the ability to be justified through Him. For the righteous according to the Gospel, being spiritual, far surpass those who were once justified under the law.
1 Tim. 3:16. Appeared to Angels.
O mystery! Together with us, the angels too saw the Son of God, not having seen Him before. For the Gospel says: "and... angels came and ministered unto Him" (Matt. 4:11). And not here only, but from His very birth until His ascension they ministered to Him. At the time of His birth, angels sing a hymn to Him and bring glad tidings of Him to the shepherds; and at the time of His ascension they minister to Him.
1 Tim. 3:16. Preached among the nations, believed on in the world.
"Preached among the nations" who were in despair and delusion, and not only "preached," but also "believed on in the world," which serves as a great sign of the power of the One preached and of the truth of the preaching.
1 Tim. 3:16. Was received up in glory.
That is, on clouds, when angels also ministered to Him. Of course, He ascended into heaven not like Elijah, as though into heaven, lest one say that the ascension itself is also glory.