1 Timothy 1:18 This charge I commit to you, son Timothy, according to the prophecies which went before on you… The "charge" to which Paul alludes does not refer to what he said in the third and fifth verses, but points on to what follows — to that good warfare which Timothy was summoned to undertake against evil. I. THE CHANCE, of which Timothy was reminded — 1. Had been indicated by inspired prophets in the Church. Very significantly Paul says these prophecies "went before on thee"; that is, they were not only uttered upon, or over him, but they went forth "before" him in his future course, revealing it and inspiring him to follow it — just as the consciousness of having a courier in front would direct and encourage the traveller. Hence Paul adds that "by them," or in them, Timothy might wage a "good warfare"; he was to feel like one clothed and armed in those prophetic hopes, in those believing prayers. And do not we know something of this? No man has ever done great work in the world unless he has a deep moral conviction that he is predestined to do it; and this was never exemplified better than in General Gordon, who, in more than one campaign, felt that he was invincible and resistless till his work was done. And in our lowlier spheres we should be the more watchful, earnest, and hopeful, because others have had great hopes about us, and because we have been set apart to be God's servants by many an act of dedication. It is a great thing to have prophecies going before us, and the prayers of dear ones encircling us so that in them we may war a good warfare. 2. For this charge involved conflict. 3. And for success in this warfare "faith and a good conscience" are essential. "Faith," without a" good conscience," is like a garrison summoned to defend one gate of the fortress, while a traitor is opening the other gate to relentless foes. This leads the apostle to give Timothy — II. THE WARNING which is contained in the last two verses. 1. He speaks of some who had put away a good conscience, stifling its voice and thrusting it from them, with this result, that they had made shipwreck of faith. And this experience has often repeated itself in the history of the Church. Balaam put away a "good conscience" when he paltered with his convictions to his soul's undoing. Saul, the king, did so when he disobeyed the distinct command of God, until he was no longer able to hear the Divine voice and resorted to the witch of Endor. Judas Iscariot did so when he resisted the promptings of the Holy Spirit and betrayed his Lord and Master; and in each case the sacrifice of conscience brought about "the shipwreck of faith." May God keep us undefiled, that we may never make shipwreck of faith! 2. Examples of this are pointed out to Timothy: "Hymenaeus and Alexander." The latter was a very common name, so that we cannot confidently identify this man with "Alexander, the coppersmith," who, Paul declares, in the Second Epistle, did him much evil; but Hymeneus was so uncommon a name that we may be sure it was he of whom the apostle says, in the Second Epistle, that he and Philetus were in grievous error, denying the doctrine of the resurrection, and declaring that it was past already. A blunted conscience evidently accompanied a darkened mind. 3. Paul did what he could to save and "warn them, saying of them," Whom I have delivered unto Satan, that they may learn not to blaspheme." A difficult passage, chiefly because we know so little of apostolic modes of Church discipline. It certainly did not mean that they were given over to perdition, for the object of the punishment was their salvation, "that they might learn not to blaspheme," that is, not to misrepresent and calumniate the truth of God. Here, as well as elsewhere, Satan is spoken of not as an independent hostile power, but as one who is allowed to work evil for a given purpose, which is often beyond the range of men to discover. Thus Job was left in the power of the adversary for a season; and similarly, the Lord Jesus said to Peter, "Simon, Simon, Satan hath desired to have you, that he might sift you as wheat; but I have prayed for thee that thy faith fail not." Paul himself speaks of the "thorn in the flesh" as being "the messenger of Satan to buffet" him. And when in the light of these passages we read this solemn declaration and couple it with 1 Corinthians 5:5, where Paul says of the incestuous offender, "With the power of the Lord Jesus Christ to deliver such an one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus," we come to the conclusion that the apostles were gifted with, and sometimes used, the solemn power of inflicting disease on the body, in order to awaken in the offender, or in others, convictions of sin and longings for salvation. In the terrible cases of Ananias and Elymas, we see evidences of a power to punish given to those who could heal diseases and cast out devils, a power which no doubt was demanded by the exigencies of the Church, and certainly died with the apostles, who could not transmit it. But underlying its exercise was a principle of Divine discipline, which is applicable in every age; for there is no loss we sustain, no affliction we suffer, but may work for our spiritual welfare, warning us against evil, and stimulating us to holier endeavour and more earnest prayer. (A. Rowland, LL. B.) Parallel Verses KJV: This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; |
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