1 Timothy 1:18

Here is the charge he gives to Timothy to proceed in his work with resolution, Ti1 1:18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb 2:10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, Ti1 1:19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Act 24:16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, Ti1 3:9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, Co1 5:5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Ti_1:18

This charge I commit unto thee.

Timothys charge and warning

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 Gods 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 souls 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 1Co_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.)

War a good warfare.--

A good warfare

I. War, therefore, is inevitable. You must fight or fly; be the victor or the vanquished. Nay, if you mean to make sure your own salvation, and please Him who hath called you to be a soldier, there is not even that alternative. You are surrounded with foes you cannot shun. Flight would be ruin. The conflict cannot be avoided. Every step will be contested. Yet be not discouraged. The more strenuous the struggle, the more glorious the achievement. Your aid is omnipotent, your resources are infinite, and you war a good warfare. Few, indeed, of the warfares waged by the powers of this world are worthy of the means employed and the men sacrificed to win them. But the Christian soldier wars a good warfare.; emphatically, pre-eminently and peculiarly good; good in all its agencies, its aspects, and its issues.

II. Have we not a good cause? Did the Israelites glory in a good cause, contending for the Land of Promise? the Crusaders, marching to the rescue of the Holy Sepulchre? your forefathers, asserting with the sword their independence of Great Britain? But the Christian cause is the purest and noblest that ever kindled the enthusiasm of a people or won the admiration of the world. It is identified with all that is important in truth, beautiful in virtue, sublime in charity, or glorious in hope. It is the cause that marshals the cherubim, and stirs the deep vengeance of hell; that brought Jehovah from the throne of the universe to the manger. We fight, not to desolate provinces and degrade princes, but to convert earth into a paradise and enthrone humanity with its Redeemer. No wrongs have we to avenge, no malice to gratify, nor cruel thirst for blood.

III. And have we an unworthy captain? What Hebrew warrior did not glory in his Joshua or his David? What mediaeval crusader did not proudly follow his Richard, his Philip, or his Bertrand? What Frenchman did not rejoice in the name of Napoleon, what Englishman in the name of Wellington, what American in the name of Washington? Who of all the myriads that took part in your late civil conflict, was not ready to cheer for Grant or Lee, for Sherman or Jackson? But who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, travelling in the greatness of His strength? I that speak in righteousness, mighty to save. It is the Captain of the Lords host, the champion of our redemption. He comes to avenge us of our enemies, and lead our captivity captive. What are the qualities most desirable in a military leader? In the highest perfection, they are all found in Christ. Is it wisdom? He is the embodied wisdom of God. Experience? Ever since the original revolt in heaven He has been battling with the hosts of hell. Valour? Single-handed and alone He went forth to meet the Prince of darkness with all his dire array. Success? He foiled the cunning foe in the wilderness of Judaea, and triumphed over his embattled myriads upon the cross. Kindness? Once He died to save His enemies, and now He wears the name of every follower punctured with a spear upon His heart. Ability to reward? The thrones of heaven are His, and a kingdom such as earth never knew He promises hereafter to every conqueror. Such a Captain, who would not joyfully follow?

IV. And what say you of our armoir? Our panoply is ample and impenetrable, and our weapons are effective because they are Divine.

V. And what think you of our supplies? Who goeth a warfare at his own charges? My God shall supply all your need according to His riches in glory by Christ Jesus. What a measure is that, and what a medium of communication! He is able to do exceeding abundantly above all we can ask or think. They who trust in the Lord shall not want any good thing. Our Divine commissariat is furnished with all that we can possibly require in any emergency of the campaign.

VI. And how like you our defences? God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake at the swelling thereof.

VII. And have you not seen the array of our allies? The angel of the Lord encampeth round about them that fear Him, and delivereth them. The chariots of God are twenty thousand, even many thousands of angels; the Lord is in the midst of them, as in Sinai, in the holy place. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? See them leading righteous Lot and his family forth from Sodom, before the fire-tempest descends upon the doomed city. See them deploying from the host of God to meet Jacob, returning from Padan Aram, about to encounter the formidable bands of his offended brother. See them, with their flashing cavalry and flaming artillery, covering all the mountain round about Elisha, and delivering a whole army into the hands of a single man. If heaven could spare so splendid an escort for the patriarch, so glorious a body-guard for the prophet, what millions on millions incalculable must be engaged on behalf of the whole Church militant in the wilderness! And if one angel could slay all the first-born of Egypt in a night, or destroy seventy thousand men of Israel at a stroke, or stiffen in death a hundred and eighty-five thousand Assyrian soldiers with a blast of his breath, what have we to fear, around whom encamp myriads of celestial warriors? What power of hell shall scatter the cohorts of heaven?

VII. And who ever had better comrades? They are called, and chosen, and faithful. Like Saul and Jonathan, they are stronger than lions and swifter than eagles. Like the intrepid son of Jesse, they can run through a troop and leap over a wall. One can chase a thousand, and two can put ten thousand to flight. The saints of all ages form but one army of the living God, and the militant rear hold fellowship with the victorious van.

IX. And who ever fought with greater success? What power has prevailed against the Lords redeemed? Their interest is His; and to defeat them were to defeat Omnipotence.

X. And who ever won so rich a reward? Where centres the ambition of earthly heroism? In the victors palm, the monarchs crown, the empty plaudits of the multitude, a fancied life in others breath, a name on the scroll of history, a niche in the temple of fame, a monumental column in the Capitol, a memory embalmed in the nations heart, a tuneful immortality in the songs of ages. But your reward is a far more exceeding and eternal weight of glory. (J. Cross, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ti 1:18-20. This charge — To the Judaizers not to teach differently, or this office of the ministry; I commit unto thee — That thou mayest deliver it to the church; according to — Or, being encouraged by; the prophecies which went before on thee — He refers to some special revelations concerning Timothy, that he should be taken into the ministry, and be eminently useful therein; probably these were uttered when he was first received as an evangelist, (see 1Ti 4:14,) and that by many persons, 1Ti 6:12. That being assured by them that thy calling is from God, and that his grace and blessing will accompany thee, thou mightest war a good warfare — Mightest execute thy office with courage, resolution, and persevering diligence, notwithstanding all opposition and discouragements whatever. Holding fast a true and lively faith — In the gospel and its divine Author; and a good conscience — That is, walking uprightly before God and man, according to the directions of an enlightened and renewed mind; which — Namely, a good conscience; some — Απωσαμενοι, having thrust away, or rejected. “It departs unwillingly,” says Bengelius, “it always says; ‘Do not hurt me;’ and they who retain this, do not easily make shipwreck of their faith.” Indeed, none can make shipwreck of faith who never had faith. The persons here spoken of, therefore, were once true believers; yet they fell, not only foully, but finally. For ships once wrecked cannot be afterward saved. “In this metaphorical passage the apostle insinuates that a good conscience is the pilot, who must guide us in our voyage through the stormy sea of this life into the harbour of heaven.” Of whom is Hymeneus and Alexander — Two of the corrupt teachers at Ephesus, whom Timothy was left to oppose; whom I have delivered unto Satan — See on 1Co 5:5; that they may learn not to blaspheme — That by what they suffer they may be, in some measure, restrained from speaking evil of the truths of God. The apostles delivered obstinate offenders to Satan, not only for their own reformation, but to strike terror on others. If the offender, in consequence of this punishment, was afflicted with some bodily disease, it probably was removed on his repentance, or after a time. And even though it continued, some of the offenders may have been so obstinate in their wicked courses, that they did not amend. This seems to have been the case with the two persons here named; “for notwithstanding the apostle, after his departure, punished them by delivering them to Satan, they persevered in spreading their erroneous doctrines, 2Ti 2:17; 2Ti 4:14. At what time the apostle delivered these persons to Satan does not appear; but from his informing Timothy of it as a thing he did not know, it may be conjectured that the apostle did it after he left Ephesus, and was come into Macedonia, probably immediately before he wrote this epistle. And as it was done without the knowledge or concurrence of the church at Ephesus, it was not the censure called excommunication, but an exercise of miraculous power, which was peculiar to him as an apostle.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Ti_1:18. Prophecies which went before on thee.—The prophecies went forward, as it were the heralds and avant-couriers of the actions which they foretold (Ellicott). See 1Ti_4:14; 2Ti_1:16. Thou by them mightest war a good warfare.—A frequent metaphor of St. Paul’s. He would have his young friend to be as loyal

“unto his Captain Christ,

Under whose colours he had fought so long,”

as he had been himself.

1Ti_1:19. Holding faith, and a good conscience.—The shield of faith is to cover a pure heart.

“He is but naked, though locked up in steel,

Whose conscience with injustice is corrupted.”

Which some having put away.—The apostle means that they have found the protests of conscience so irritating that they have, so to say, taken it up with violence and flung it far out of doors.

1Ti_1:20. I have delivered unto Satan.—A form of Christian excommunication declaring the person to be reduced to the state of a heathen, accompanied with the authoritative infliction of bodily disease or death (Ellicott, after Waterland). That they may learn.—R.V. “may be taught,” i.e. by punishment.

MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_1:18-20

Moral Fitness for Special Work—

I. Recognised by previous indications of character.—“This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee” (1Ti_1:18). There were features and tendencies of character in the youthful Timothy, evident from the time of his conversion, that indicated his suitability for the ministerial office. Paul and those who knew Timothy best detected these; and the apostle saw that God had called him to the sacred work. “The prophecies which went before” were no doubt certain sacred utterances that Paul and others were inspired to make on the ordination of Timothy, and which indicated a Divine commission and Divine approbation publicly expressed respecting his choice of the ministry. These prophecies were a means of blessing to the young minister, and would often animate and sustain him in the difficulties and discouragements of his mission. “The gradual cessation or discredit of the function of the Christian prophet is thoroughly intelligible. Possibly the spiritual gift which rendered it possible was withdrawn from the Church. In any case the extravagances of enthusiasts who deluded themselves into the belief that they possessed the gift, or of impostors who deliberately assumed it, would bring the office into suspicion and disrepute. Such things were possible even in apostolic times, for St. Paul and St. John give cautions about it, and directions for dealing with the abuse and the false assumption of prophecy. There will always be those who crave for something more definite and personal than the Scriptures, who long for and perhaps create for themselves and believe in some living authority to whom they can perpetually appeal. If a man will not hear Christ and His apostles, neither will he be persuaded though a prophet was granted to him. If we believe not their writings, how shall we believe his words?” (Plummer).

II. Shown by the fortitude and fidelity maintained in the midst of conflict.—“That thou by them shouldest war a good warfare; holding faith, and a good conscience” (1Ti_1:18-19). The Christian life is a conflict, and ministers are standard-bearers and leaders, and must not only believe and preach the truth but defend it. Armed with faith and a good conscience, the gospel champion must maintain the fight with bravery and fidelity to the end of the campaign. Whoever falls or withdraws, he must press forward, though he should stand alone. The true spirit of the pioneers of the gospel should be like that of Edward III., amid the fiery sands of Syria, where his small force of soldiers fainted, died, deserted, and seemed to melt away. But his prowess made light of it, and he said, “I will go on, if I go on with no other follower than my groom.”

III. Conspicuous by the failure and fate of the unworthy.—“Which some having put away concerning faith have made shipwreck: of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme” (1Ti_1:19-20). “If one’s religion better not his morals,” says Archbishop Whately, “his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel.” Hymenæus and Alexander had lost both their faith and their good conscience, and had so far retrograded as to blaspheme the name of God and Christ by doings and teachings unworthy of their Christian profession. The personality of Satan was not a question of hesitation and doubt with the apostle. Satan was to him, as he is in the emphatic teaching of the Bible, a real, active, and living embodiment of evil; and for their punishment and reformation he hands over the two delinquents to the great power of darkness. “In the apostolic sentence upon the two blasphemers we have to notice four points.

1. It is almost certainly not identical with excommunication by the congregation, although it very probably was accompanied by this other penalty.

2. It is of a very extraordinary character, being a handing over into the power of the evil one.

3. Its object is the reformation of the offenders, while at the same time—

4. It serves as a warning to others, lest they by similar offences should suffer so awful a punishment. To all alike it brought home the serious nature of such sins. Even at the cost of cutting off the right hand, or plucking out the right eye, the Christian community must be kept pure in doctrine as in life. Satan inflicts suffering from love of inflicting it, and leads into sin from love of sin; but God knows how to bring good out of evil by making the evil one frustrate his own wiles. It is for us to take care that in our case the chastisements which inevitably follow upon sin do not drive us further and further into it, but teach us to sin no more” (Plummer, passim). When we lose our faith in God and truth, we lose our better selves and rush upon defeat and disgrace. What power had the last Brutus at the moment when he abandoned his faith? From the time of his melancholy vision, produced by a diminution of that faith, it might have been predicted that his own destiny and that of the republic were finished. He felt it himself: it was with a presentiment of defeat that he fought at Philippi; and such a presentiment always realises itself.

IV. Commands the confidence of the good.—“This charge I commit unto thee” (1Ti_1:18). Paul had many proofs of the eagerness and fidelity of Timothy in prosecuting the work of the ministry; and it is with ingenuous confidence that he commits to him the charge of the truth, as a sacred deposit, to keep and to defend, and to keep and defend it by diligently spreading it. “The remembrance of the hopes of a former teacher is a great stimulus, an earnest call to be and do what others have expected of us” (Heubner).

Lessons.—

1. The good in us is found by others.

2. Difficulties test and develop our virtues.

3. The defection of others should stimulate our zeal and fidelity.

GERM NOTES ON THE VERSES

1Ti_1:18. A Good Warfare.

I. The Christian warfare.—

1. Is a struggle of Christ against Satan, holiness against sin.

2. The Christian is a soldier in Christ’s army.

3. The warfare implies numerous foes.

II. The excellency of this warfare.—

1. It is good because its object is to destroy that which is evil and promote that which is good.

2. It is under a good Commander.

3. It will issue in complete triumph.

III. Claims of this warfare upon the Christian.—

1. He must be sensible of his own incompetence.

2. Must understand the character of his enemies.

3. Have confidence in the skill and power of his General.

4. Must do battle with His foes whenever they oppose him—(Helps).

1Ti_1:19. Faith and a Good Conscience.

I. Some try to hold faith without the good conscience.—That soon becomes a hollow and hypocritical thing.

II. Some try the good conscience without faith.—That becomes a superficial, unspiritual, and barren thing.

III. The union of the two.—Faith is the spring and quickener of conscience—conscience gives truthfulness and reality to faith.—Dr. J. Ker.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

IV

Paul exhorts Timothy to fight the good fight, and strengthens this exhortation by referring him to the falling away and condemnation of some, two of whom he mentions by name

1Ti_1:18-20

18This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by [in] them mightest war16 a good warfare; 19Holding faith and a good conscience; which some having put away concerning faith have made shipwreck: 20Of whom is Hymeneus17 and Alexander; whom I have delivered unto Satan, that they may learn [be taught] not to blaspheme.

EXEGETICAL AND CRITICAL

1Ti_1:18. This charge I commit unto thee, παρατίθεμαι, committo tibi; yet not ut auditoribus proponas (Bengel); for it is obviously a precept for the official life and work of Timothy himself. Here the Apostle, after his more personal disclosure (1Ti_1:5-17), returns to his original exhortation (1Ti_1:3-4), and again directly addresses Timothy, whom he has for awhile lost sight of. The question, what παραγγελία properly means, is differently answered by commentators. It seems best to seek the answer in the clause immediately following, ἵνα στρατ., κ.τ.λ., and thus to explain ἵνα as a particle referring to the object. Thus Matthies, De Wette, Wiesinger, Huther, and others. It is not so much a command, in the strict sense of the word, as a tender, fatherly counsel, that Timothy shall show himself a true soldier of Jesus Christ, and so fulfil the high expectations that were justly cherished concerning him. We notice here that Paul already employs military figures (Otto). Παραγγελία is used of a military command; Xenophon, Hell. 11. Paul, in a Christian sense, assigns to Timothy the command against the heretics.—According to the prophecies which went before on thee. Heubner: “According to the good hopes which thou didst awaken in thy youth—hopes that wise, devout men expressed of thee, and likewise prophetically foretold, as Staupitz in the case of Luther.” Instead of this superficial view, we have every reason to refer these words to the χάρισμα τῆς προφητείας in the Christian Church at the time of the Apostle, and to compare it with 1Ti_4:14; 2Ti_1:6. Prophesyings are here, as always in the New Testament, spoken of as the fruit of a supernatural influence of the Holy Ghost; and we can easily conceive that such utterances were not wanting at the solemn ordination of Timothy to the ministry of the Gospel. These prophesyings went before in him (προαγούσας ἐπί σε), preceding his entrance upon his Christian course; and Timothy would turn this hope to shame, if he shewed himself untrue to his calling. Ἐν αὐταῖς, in conformity to them. The view, that those prophesyings were the weapons which Timothy must put on for the conflict, seems too artificial, and not strictly Pauline; it is simpler to regard them as the rule which must determine his conduct, or, if we will, as the limits within which he must act.—War a good warfare. De Wette is too general: “That thou, in the conduct of thy office, demean thyself worthily and bravely.” Far more happily Luther: “That thou therein do a knightly work.” Στρατεία here does not mean the conflict of the Christian life in general, but the conflict as a leader in the church, which Timothy was to wage specially against the heretics of his day. It is a warfare, in a strict sense of the word, under the banner of the King of kings. For a correct understanding of the figurative expression, comp. 2Co_10:4; Eph_6:10-18; 1Th_5:8; 2Ti_2:3; 2Ti_2:5.—Chrysostom: διὰ τί καλεῖ στρατείαν τὸ πρᾶγμα; δηλῶν, ὅτι πόλεμος ἐγήγερται σφοδρὰς πᾶσι μὲν μάλιστα δὲ τῷ διδασκάλῳ.

1Ti_1:19. Holding faith and a good conscience. In the conflict which we wage outwardly against the enemy, our chief concern is with the inner state and disposition of the heart. Ἔχων is here to be taken in the sense of κατέχων, as the participial connective denotes the manner in which Timothy must follow the exhortation (1Ti_1:18). That faith is here set forth as a weapon, as Eph_6:16 (according to Matthies), is improbable, on account of the inner connection of πίστιν and συνείδνσιν ἀγαθήν. The Apostle simply means that Timothy shall guard both—that is, shall hold fast, and not renounce them. There is thus the same connection of faith and conscience here as in 1Ti_1:5. Unbelief is with the Apostle not theoretical, but practical—bound with the inward state of our moral life, as is shown by what immediately follows.—Which some having put away, &c. The sense is: through the defilement of a good conscience, some have lost not only this, but also the faith which they before possessed. Ἥν τινὲς ἀπωσάμενοι; which—i. e., a good conscience—some have rejected, as a troublesome creditor whom they will be rid of at any cost.—Have suffered shipwreck. Ναυαγεῖν is a word used in Greek, Roman, and Hebrew writers, and common with us to denote severe, irrecoverable losses. It is only found in the New Testament, in its proper sense, in 2Co_11:25, and here in a figurative sense. Should it be thought that the image of a shipwreck had in the preceding ἀπωσάμενοι passed before the mind of Paul, then a good conscience must be regarded not as the rudder (Mack), but as the anchor (Wiesinger), with whose loss the whole vessel is ruined. The proposition, περὶ, c. accus., denotes especially what they had lost in the wreck. “Metaphora a naufragio, sumpta aptissime quadrat, nam innuit, ut salva fides ad portum usque pervenit, navigationis nostræ cursum bona conscientia regendum esse, alias naufragii esse periculum, hoc est, ne fides mala conscientia tanquam gurgite in mari procelloso immergatur;” Calvin.

1Ti_1:20. Of whom is Hymeneus and Alexander. Hymeneus; perhaps the same mentioned in 2Ti_2:17. Alexander; probably not the same mentioned in 2Ti_4:14 as ὁ χαλκεύς, since, in this case, the excommunication would have the appearance of personal revenge; perhaps we should refer it to the Ephesian named in Act_19:33, who, without doubt, was well enough known to Timothy.—Whom I have delivered unto Satan. The formal sentence of excommunication, by which any were separated from the church and given over to the powers of darkness which ruled in heathendom (Col_1:13 and 1Co_5:5). Here, as in the passages just cited, the Apostle seems to point mentally εἰς ὄλεθρ. τῆς σαρκός, as may be inferred from the following ἵνα παιδευθ., κ.τ.λ., which, however, should not be regarded as the effect of the ban of the church per se, but rather of a just, divine recompense. That the Apostle here speaks only of what he had done in his own mind (Planck, Matthies), is mere conjecture. The expression admits of no other explanation than that of a fact already completed, which he either for the first time disclosed to Timothy, or for good reasons mentioned again.—That they may learn, ἵνα παιδευθῶσι, with the added thought of the chastisement which, in the view of the Apostle, ought to restrain them from a repetition of the blasphemy which, without doubt, they had already uttered against God and Christ. “Facto fidei naufragio, blasphemiæ periculum adest;” Bengel. [The phrase here used may probably have been drawn from the formula of excommunication used in the apostolic church. Alford thinks the delivering to Satan “an apostolic act for the purpose of correction, which might or might not be accompanied by extrusion from the church,” Vide in loco. But the solemn strength of the phrase seems hardly to admit the idea of a lesser penalty. The kingdoms of Christ and of Satan are conceived of as two opposites. Augustine well calls this discipline of excommunication, “Medicinalis vindicta, terribilis lenitas, charitatis severitas.” Ad Liter. Petilian. 3, 4.—W.]

DOCTRINAL AND ETHICAL

1. As the life of the individual Christian is a constant warfare, so may the life of an upright minister of the gospel be specially regarded from this point of view; and above all, in the days when error lifts its head boldly and arrogantly, as in the time of Timothy. There is, however, a false lust for strife, as a false love of grace, against which the young minister of the word cannot be too earnestly warned. Striking suggestions as to the way in which he must wage the καλὴν στρατείαν, and guide his official life, may be found in the old, well-known work of J. Valentin Andreä, entitled, “The Good Life of a Righteous Servant of the Gospel,” which is referred to by Herder, in his “Letters on the Study of Theology,” and is still worthy of study. His contrast of the good and bad teacher ought not to be forgotten: “Præceptor bonus ducit, dum malus trahit; lucet ille, hic offuscat; docet ille, hic confundit; regit ille, hic impellit; excitat ille, hic deprimit; oblectat ille, hic angit; format ille, hic destruit. Paucis dicam: nisi præceptor ipse liber, imo bibliotheca, et museum inambulans sit, nisi laboris breviarum et manubrium, nisi linguarum artiumque repertorium et formula, nisi insuper patriæ et ecclesiæ ornamentum audiat, non sapit ad ingenium nostrum. Nam libros repetere et exigere, ad laborem agere et stimulare, præcepta, regulas dictaque obtrudere, cujus vis est; summam rei monstrare, facilitatem aperire, applicationem adhibere, usum docere, exemplo præire, denique ad Christum omnia referre, hoc opus, hic sudor Christianus est, quem nullæ orbis opes rependerint.” See Hagenbach’s “Lectures on the History of the Reformation,” in loco.

2. The Pauline conception of the inner relation of faith and conscience is of the highest significance. As unbelief nearly always leads either to grosser or more refined immorality, so not rarely it begins from an immoral ground, at least when faith existed before. This conception is thoroughly Pauline; comp. Rom_1:21; and, again, our Lord’s own view of it, Joh_7:17. It is a deep mental truth; for it is far too common to represent faith or infidelity as a matter of abstract opinion. Gospel truth is no mere work of the understanding or the memory; the light of the gospel is life, and its work is power. It can only then be grasped, when knowledge and affection and volition are joined, so that the thought has root in the affections, and activity in the will; as, reversely, an action severed from Christian knowledge and affection can never be Christian. It would be interesting to study the history of heresies from this point of view, and to seek the deepest moral ground of the greatest errors. On the other hand, it is obvious that a conscientious, moral life, is essential to the stability of the life of faith. Compare the essay of Ed. Guder on “The Scriptural Doctrine of Conscience;” Theol. Stud, und Kritik., 1857; Otto, p. 98.

3. What Paul says of Hymeneus and Alexander, shows us how highly he valued church discipline, and how much the looseness and indifference of many churches in this respect directly contradicts his spirit and example. Yet it should be noticed, that he only resorted to this in extreme cases, and then solely with the view to effect reformation by such punishment, and to save the soul from eternal harm. The inquisition of the Roman Church is thus as fully condemned here, as the indifference of many members of the evangelical church.

HOMILETICAL AND PRACTICAL

The Christian life, as well as that of every true minister of the gospel, a warfare.—Wo to the herald of the gospel who does not fulfil all that is justly expected of him.—Faith lost, all lost.—The inner connection of faith and conscience, of the religious and moral life.—The shipwreck of faith: (1) How easily one can suffer shipwreck; (2) how disastrous the end.—The sight of another’s apostasy ought to lead us to greater diligence, to greater truth and watchfulness.—Ecclesiastical discipline: (1) Its principle; (2) its right; (3) its purpose; (4) its mode; (5) its limits.—Even the punishment of sin may be transformed into blessing.

Starke: Lange’s Op.: Our spiritual strife does not cease, but lasts as long as we live, for our spiritual enemies never die.—What the eye is to the head, and the heart to the body, the conscience is to faith and to a complete Christianity.—It is very tender, and must therefore be well guarded.—It is not an unavoidable necessity that any should fall away from the grace of God, but rather it is possible and necessary to abide therein to the end (1Co_15:13).—Osiander: The departure of Hymeneus and Alexander from the pure doctrine, shows that some will always fall away, although the servants of the church fulfil their office truly (2Co_11:28). The Romish excommunication is different from the apostolic, as darkness from light; for it does not come from God, but is rather a work of Satan; not against the enemy, but to destroy the friends and witnesses of the truth (Joh_16:2-3).—Heubner: The remembrance of the hopes of a former teacher is a great stimulus, an earnest call to be and to do what others have expected of us.—It is a grave truth: sinful life leads to unbelief; religion becomes doubtful; it is for our interest to doubt. Strive, then, earnestly to abide in communion with Christ—Chastisements are healing messengers of God for the recovery of men.

Footnotes:

[16]1Ti_1:18.—[στρατεύῃ. Recepta, Lachmann, Tischendorf, Sinaiticus, στρατεύση.—E. H.]

[17]1Ti_1:20.—[Sinaiticus, Ὑμένεος. But in 2Ti_2:17 it has Ὑμέναιος—the commonly received spelling.—E. H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 6

THE PROPHECIES ON TIMOTHY-THE PROPHETS OF THE NEW TESTAMENT, AN EXCEPTIONAL INSTRUMENT OF EDIFICATION.- 1Ti_1:18-20

IN this section St. Paul returns from the subject of the false teachers against whom Timothy has to contend (1Ti_1:3-11), and the contrast to their teaching exhibited by the Gospel in the Apostles own case (1Ti_1:12-17), to the main purpose of the letter, viz., the instructions to be given to Timothy for the due performance of his difficult duties as overseer of the Church of Ephesus. The section contains two subjects of special interest, each of which requires consideration; -the prophecies respecting Timothy and the punishment of Hymenaeus and Alexander.

I. "This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee." As the margin of the R.V. points out, this last phrase might also be read "according to the prophecies which led the way to thee," for the Greek may mean either. The question is, whether St. Paul is referring to certain prophecies which "led the way to" Timothy, i.e., which designated him as specially suited for the ministry, and led to his ordination by St. Paul and the presbyters; or whether he is referring to certain prophecies which were uttered over Timothy (επι σε) either at the time of his conversion or of his admission to the ministry. Both the A.V. and the R.V. give the preference to the latter rendering, which (without excluding such a view) does not commit us to the opinion that St. Paul was in any sense led to Timothy by these prophecies, a thought which is not clearly intimated in the original. All that we are certain of is, that long before the writing of this letter prophecies of which Timothy was the object were uttered over him, and that they were of such a nature as to be an incentive and support to him in his ministry.

But if we look on to the fourteenth verse of the fourth chapter in this Epistle (1Ti_4:14) and to the sixth of the first chapter in the Second (2Ti_1:6), we shall not have much doubt when these prophecies were uttered. There we read, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery!" and "For which cause I put thee in remembrance that thou stir up the gift of God, which is in, thee through the laying on of my hands." Must we not believe that these two passages and the passage before us all refer to the same occasion-the same crisis in Timothys life? In all three of them St. Paul appeals to the spiritual gift that was bestowed upon his disciple "by means of prophecy" and "by means of the laying on of hands." The same preposition and case (δια with the genitive) is used in each case. Clearly, then, we are to understand that the prophesying and the laying on of hands accompanied one another. Here only the prophesying is mentioned. In chapter 4 the prophesying, accompanied by the imposition of the presbyters hands, is the means by which the grace is conferred. In the Second Epistle only the laying on of the Apostles hands is mentioned, and it is spoken of as the means by which the grace is conferred. Therefore, although the present passage by itself leaves the question open, yet when we take the other two into consideration along with it, we may safely neglect the possibility of prophecies which led the way to the ordination of Timothy, and understand the Apostle as referring to those sacred utterances which were a marked element in his disciples ordination and formed a prelude and earnest of his ministry. These sacred utterances indicated a Divine commission and Divine approbation publicly expressed respecting the choice of Timothy for this special work. They were also a means of grace; for by means of them a spiritual blessing was bestowed upon the young minister. In alluding to them here, therefore, St. Paul reminds him who it was by whom he was really chosen and ordained. It is as if he said, "We laid our hands upon you; but it was no ordinary election made by human votes. It was God who elected you; God who gave you your commission, and with it the power to fulfill it. Beware, therefore, of disgracing His appointment and of neglecting or abusing His gift."

The voice of prophecy, therefore, either pointed out Timothy as a chosen vessel for the ministry, or publicly ratified the choice which had already been made by St. Paul and others. But by whom was this voice of prophecy uttered? By a special order of prophets? Or by St. Paul and the presbyters specially inspired to act as such? The answer to this question involves some consideration of the office, or rather function, of a prophet, especially in the New Testament.

The word "prophet" is frequently understood in far too limited a sense. It is commonly restricted to the one function of predicting the future. But, if we may venture to coin words in order to bring out points of differences, there are three main ideas involved in the title "prophet."

(1) A foreteller; one who speaks for or instead of another, especially one who speaks for or in the name of God; a Divine messenger, ambassador, interpreter, or spokesman.

(2) A forth-teller; one who has a special message to deliver forth to the world; a proclaimer, harbinger, or herald.

(3) A fore-teller; one who tells beforehand what is coming; a predictor of future events.

To be the bearer or interpreter of a Divine message is the fundamental conception of the prophet in classical Greek; and to a large extent this conception prevails in both the Old and the New Testament. To be in immediate intercourse with Jehovah, and to be His spokesman to Israel, was what the Hebrews understood by the gift of prophecy. It was by no means necessary that the Divine communication which the prophet had to make known to the people should relate to the future. It might be a denunciation of past sins, or an exhortation respecting present conduct, quite as naturally as a prediction of what was coming. And in the Acts and Pauline Epistles the idea of a prophet remains much the same. He is one to whom has been granted special insight into Gods counsels, and who communicates these mysteries to others. Both in the Jewish and primitive Christian dispensations, the prophets are the means of communication between God and His Church. Eight persons are mentioned by name in the Acts of the Apostles as exercising this gift of prophecy: Agabus, Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, Judas, Silas, and St. Paul himself. On certain occasions the Divine communication made to them by the Spirit included a knowledge of the future; as when Agabus foretold the great famine {Act_11:28} and the imprisonment of St. Paul, {Act_21:11} and. when St. Paul told that the Holy Spirit testified to him in every city, that bonds and afflictions awaited him at Jerusalem. {Act_20:23} But this is the exception rather than the rule. It is in their character of prophets that Judas and Silas exhort and confirm the brethren. And, what is of special interest in reference to the prophecies uttered over Timothy, we find a group of prophets having special influence in the selection and ordination of Apostolic evangelists. "And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul, for the work whereunto I have called them. Then when they had fasted and prayed and laid their hands on them, they sent them away". {Act_13:2-3}

We see, therefore, that these New Testament prophets were not a regularly constituted order, like apostles, with whom they are joined both in the First Epistle to the Corinthians, {1Co_12:28} and in that to the Ephesians. {Eph_4:11} Yet they have this in common with apostles, that the work of both lies rather in founding Churches than in governing them. They have to convert and edify rather than to rule. They might or might not be apostles or presbyters as well as prophets; but as prophets they were men or women (such as the daughters of Philip) on whom a special gift of the Holy Spirit had been conferred: and this gift enabled them to understand and expound Divine mysteries with inspired authority, and at times also to foretell the future.

So long as we bear these characteristics in mind, it matters little how we answer the question as to who it was that uttered the prophecies over Timothy at the time of his ordination. It may have been St. Paul and the presbyters who laid their hands upon him, and who on this occasion, at any rate, were endowed with the spirit of prophecy. Or it may have been that besides the presbyters there were prophets also present, who, at this solemn ceremony, exercised their gift of inspiration. The former seems more probable. It is clear from 1Ti_4:14, that prophecy and imposition of hands were two concomitant acts by means of which spiritual grace was bestowed upon Timothy; and it is more reasonable to suppose that these two instrumental acts were performed by the same group of persons, than that one group prophesied, while another laid their hands on the young ministers head.

This gift of prophecy, St. Paul tells the Corinthians, {1 Co. 14} was one specially to be desired; and evidently it was by no means a rare one in the primitive Church. As we might expect, it was most frequently exercised in the public services of the congregation. "When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let the prophets speak by two or three and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn and all may be comforted; and the spirits of the prophets are subject to the prophets." The chief object of the gift, therefore, was instruction and consolation for the conversion of unbelievers (1Co_14:24-25), and for the building up of the faithful. But we shall probably be right in making a distinction between the prophesying which frequently took place in the first Christian congregations, and those special interventions of the Holy Spirit of which we read occasionally. In these latter cases it is not so much spiritual instruction in an inspired form that is communicated, as a revelation of Gods will with regard to some particular course of action. Such was the case when Paul and Silas were "forbidden of the Holy Ghost to speak the word in Asia," and when "they assayed to go into Bithynia, and the Spirit of Jesus suffered them not": or when on his voyage to Rome Paul was assured that he would stand before Caesar, and that God had given him the lives of all those who sailed with him (Act_16:6-7; Act_27:24; comp. Act_18:9; Act_20:23; Act_21:4; Act_21:11; Act_22:17-21.). Some have supposed that the Revelation of St. John was intended to mark the close of New Testament prophecy and to protect the Church against unwarrantable attempts at prophecy until the return of Christ to judge the world. This view would be more probable if the later date for the Apocalypse could be established. But if, as is far more probable, the Revelation was written cir. A.D. 68, it is hardly likely that St. John, during the lifetime of Apostles, would think of taking any such decisive step. In his First Epistle, written probably fifteen or twenty years after the Revelation, he gives a test for distinguishing true from false prophets; {1Jn_4:1-4} and this he would not have done, if he had believed that all true prophecy had ceased.

In the newly discovered "Doctrine of the Twelve Apostles" we find prophets among the ministers of the Church, just as in the Epistles to the Corinthians, Ephesians, and Philippians. The date of this interesting treatise has yet to be ascertained; but it seems to belong to the period between the Epistles of St. Paul and those of Ignatius. We may safely place it between the writings of St. Paul and those of Justin Martyr. In the Epistles to the Corinthians {1Co_12:28} we have "First apostles, secondly prophets, thirdly teachers, then" those who had special gifts, such as healing or speaking with tongues. In Eph_4:2 we are told that Christ "gave some to be apostles; and some evangelists; and some, pastors and teachers." The Epistle to the Philippians is addressed "to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons," where the plural shows that "bishop" cannot be used in the later diocesan sense; otherwise there would be only one bishop at Philippi. Prophets, therefore, in St. Pauls time are a common and important branch of the ministry. They rank next to apostles, and a single congregation may possess several of them. In Ignatius and later writers the ministers who are so conspicuous in the Acts and in St. Pauls Epistles disappear, and their place is taken by other ministers whose offices, at any rate in their later forms, are scarcely found in the New Testament at all. These are the bishops, presbyters, and deacons; to whom were soon added a number of subordinate officials, such as readers, exorcists, and the like. The ministry, as we find it in the "Doctrine of the Twelve Apostles," is in a state of transition from the Apostolic to the latter stage. As in the time of St. Paul we have both itinerant and local ministers; the itinerant ministers being chiefly apostles and prophets, whose functions do not seem to be marked off from one another very distinctly; and the local ministry consisting of two orders only, bishops and deacons, as in the address to the Church of Philippi. When we reach the Epistles of Ignatius and other documents of a date later than A.D. 110, we lose distinct traces of these itinerant apostles and prophets. The title "Apostle" is becoming confined to St. Paul and the Twelve, and the title of "Prophet" to the Old Testament prophets.

The gradual cessation or discredit of the function of the Christian prophet is thoroughly intelligible. Possibly the spiritual gift which rendered it possible was withdrawn from the Church. In any case the extravagances of enthusiasts who deluded themselves into the belief that they possessed the gift, or of impostors who deliberately assumed it, would bring the office into suspicion and disrepute. Such things were possible even in Apostolic times, for both St. Paul and St. John give cautions about it, and directions for dealing with the abuse and the false assumption of prophecy. In the next century the eccentric delusions of Montanus and his followers, and their vehement attempts to force their supposed revelations upon the whole Church, completed the discredit of all profession to prophetical power. This discredit has been intensified from time to time whenever such professions have been renewed; as, for example, by the extravagances of the Zwickau Prophets or Abecedarians in Luthers time, or of the Irvingites in our own day.

Since the death of St. John and the close of the Canon, Christians have sought for illumination in the written word of Scripture rather than in the utterances of prophets. It is there that each one of us may find "the prophecies that went before on" us, exhorting us and enabling us to "war the good warfare, holding faith and a good conscience." There will always be those who crave for something more definite and personal; who long for, and perhaps create for themselves and believe in, some living authority to whom they can perpetually appeal. Scripture seems to them unsatisfying, and they erect for themselves an infallible pope, or a spiritual director, whose word is to be to them as the inspired utterances of a prophet. But we have to fall back on our own consciences at last: and whether we take Scripture or some other authority as our infallible guide, the responsibility of the choice still rests with ourselves. If a man will not hear Christ and His Apostles, neither will he be persuaded though a prophet was granted to him. If we believe not their writings, how shall we believe his words?

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:18-20 Paul continues his charge to Timothy (1:3-11), who is to draw upon available resources, remain faithful, and consider two bad examples. The church (also part of the audience; see 1 Timothy Book Introduction, “Literary Genre”) should expect Paul’s delegate to do these things.

1:18 the prophetic words spoken about you earlier: This was probably at Timothy’s commissioning (see 4:14; 2 Tim 1:6; cp. Acts 13:2-3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 1:18. Παρατίθεμαί σοι, I commit to thee) to lay before thy hearers, 1Ti 1:3. [Its sum is indicated in 1Ti 1:5.—V. g.]—προαγούσας, that went before) When hands were laid on Timothy, the spirit of prophecy showed that many things of great importance were about to be entrusted to Timothy, ch. 1Ti 4:14.—προφητείας) Divine predictions (Act 11:27), given forth regarding thee by many witnesses, ch. 1Ti 6:12.—στρατεύῃ, mightest war) A comparison taken from military concerns. In the following verse the comparison is from naval concerns.—αὐταῖς) προφητείαις, viz. the predictions.—τὴν καλὴν στρατείαν) that good warfare.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_1:18. Paul again addresses himself to Timothy direct.

ταύτην τὴν παραγγελίαν] cannot be referred back to ἵνα παραγγείλῃς in 1Ti_1:3 (Otto), because there he was speaking of a παραγγελία which Timothy was to receive, here he is speaking of a παραγγελία to which Timothy was to give heed. Nor can it be referred to καθὼς παρεκάλεσά σε (Plitt), since that denotes only a special commission, to which there is here no allusion. Some have therefore joined ταύτην immediately with the following ἵνα, and taken ἵνα as introducing the object (so Chrysostom and Theophylact, Matthies, de Wette, Wiesinger, van Oosterzee; also in this commentary; comp. Winer, pp. 314 f. [E. T. p. 422]). This construction, however, is opposed by the order of the words; after the verb and the parenthesis κατὰ τὰς κ.τ.λ., we no longer expect an expansion of the thought contained in ταύτην τ. παρ.[73] The only course remaining is to agree with Hofmann in referring ταύτ. τ. παραγγ. back to τῆς παραγγελίας in 1Ti_1:5; not, however, agreeing with him in interpreting the word here, the Christian teaching, but taking it in the same sense in both places.

παρατίθεμαί σοι] comp. 2Ti_2:2. The verb is here explained by most expositors, against usage, as equivalent to lay to heart (Luther: order, in the sense of recommend to). Otto, and following him Hofmann, took it in the sense of give something into ones charge which meaning is possible, but not imperative. In itself the word means bring something before one, and is defined more precisely by its context, i.e. the purpose of bringing before is not contained in the word itself. Παρατίθεσθαι παραγγελίαν may therefore quite well mean: propose a command to one, viz. that he may act in accordance with it.[74]

ΤΈΚΝΟΝ ΤΙΜ.] see 1Ti_1:1.

ΚΑΤᾺ ΤᾺς ΠΡΟΑΓΟΎΣΑς ἘΠῚ ΣῈ ΠΡΟΦΗΤΕΊΑς] Before giving the command itself, Paul inserts these words to add force to his exhortation; for they are not (as some expositors, Oecumenius, Heumann, Flatt, wish) to be placed after ἽΝΑ in sense, but to be joined with ΠΑΡΑΤΊΘΕΜΑΙ.

ΚΑΤΆ, in conformity with not justified and occasioned by.

προαγούσας stands here quite absolutely, with the same meaning as in Heb_7:18 : ἈΘΈΤΗΣΙς … ΓΊΝΕΤΑΙ ΠΡΟΑΓΟΎΣΗς ἘΝΤΟΛῆς, the law that preceded;[75] the ΠΡΟΑΓ. ΠΡΟΦΗΤ. are accordingly the promises that preceded. Matthies is wrong in explaining προάγουσα in connection with ἘΠῚ ΣΈ, as equivalent to leading towards thee, i.e. pointing or aiming towards thee. This meaning προάγειν never has; as a transitive verb it certainly means: lead forward to any one; but this is manifestly a different idea from that which Matthies ascribes to it. Otto explains it: the prophecies that guide to thee, making appeal to Xenophon, Memorab. iv. 1, in which passage Kühner paraphrases προάγειν by viam monstrare. In this case we should have to understand it: those among the prophecies that showed others the way leading to Timothy, a statement clearly without meaning. It is, however, altogether arbitrary when Otto defines the prophecies more precisely as those that led to Timothys ordination, or occasioned it.

ἐπὶ σέ] is not to be connected with ΠΡΟΑΓΟΎΣΑς, but with ΠΡΟΦΗΤΕΊΑς, as Luther rightly translates it: according to the former prophecies regarding thee; or de Wette: in accordance with the preceding prophecies on thee (so, too, Wiesinger, van Oosterzee, Plitt, Hofmann). On the other hand, the translation: vaticinia olim de te praenuntiata (Heydenreich), is inaccurate. ΑἹ ἘΠῚ ΣῈ ΠΡΟΦ. are: the prophecies (expressed) over thee (the peculiar meaning of ἘΠΊ as descending to something should not be overlooked); while ΠΡΟΑΓ. describes these as preceding Timothys apostleship.[76]

ΠΡΟΦΗΤΕΊΑς] Chrysostom: ΤῸ Τῆς ΔΙΔΑΣΚΑΛΊΑς ΚΑῚ ἹΕΡΩΣΎΝΗς ἈΞΊΩΜΑ, ΜΈΓΑ ὌΝ, Τῆς ΤΟῦ ΘΕΟῦ ΔΕῖΤΑΙ ΨΉΦΟΥ … ΔΙᾺ ΤῸ ΠΑΛΑΙῸΝ ἈΠῸ Τῆς ΠΡΟΦΗΤΕΊΑς ΓΊΝΟΝΤΑΙ ΟἹ ἹΕΡΕῖς, ΤΟΥΤΈΣΤΙ ἈΠΌ ΠΝΕΎΜΑΤΟς ἉΓΊΟΥ. ΟὝΤΩς Ὁ ΤΙΜ. ᾙΡΈΘΗ. This is wrong, simply because Timothys office was not a priestly one. It is quite arbitrary to translate ΠΡΟΦΗΤΕῖΑΙ by: doctrines, exhortations, or hopes, or good testimonies (Heinrichs: by means of the good hope and expectation which every one cherished regarding thee). ΠΡΟΦΗΤΕῖΑΙ here, as always, are utterances proceeding from the Holy Spirit, whatever be their contents or their occasion; here it is most natural to think of prophecies made when the ἘΠΊΘΕΣΙς ΤῶΝ ΧΕΙΡῶΝ ΤΟῦ ΠΡΕΣΒΥΤΕΡΊΟΥ (chap. 1Ti_4:14) was imparted to Timothy and made regarding his worthy discharge of the office (Wiesinger).[77]

ἽΝΑ ΣΤΡΑΤΕΎῌ ἘΝ ΑὐΤΑῖς ΤῊΝ ΚΑΛῊΝ ΣΤΡΑΤΕΊΑΝ] Purpose of the ΠΑΡΑΤΊΘΕΜΑΊ ΣΟΙ. ΣΤΡΑΤΕΊΑ (elsewhere only in 2Co_10:4) is frequently translated inaccurately by fight; Luther is more correct: that thou mayest exercise in it a good knighthood. Στρατεία denotes the entire warfare; the only thing wrong in Luthers translation is the indefinite article. Though the Christian calling is not seldom described as a warfare, yet here the word is used specially of Timothys office, in which he had to contend against the ἙΤΕΡΟΔΙΔΑΣΚΑΛΟῦΝΤΕς (1Ti_1:3 ff.).[78] De Wette inaccurately explains it: that thou conduct thyself worthily and bravely in the discharge of thy evangelic duty; as if the words were: ἽΝΑ ΚΑΛῶς ΣΤΡΑΤ. ΤῊΝ ΣΤΡΑΤΕΊΑΝ. The chief accent rests on ἘΝ ΑὐΤΑῖς, not on ΚΑΛΉΝ; the ΣΤΡΑΤΕΊΑ assigned to Timothy is in itself ΚΑΛΉ, quite apart from his behaviour in it.

ἘΝ ΑὐΤΑῖς] According to Matthies, Winer (p. 362 [E. T. p. 484]), Wiesinger, Otto, and others, Paul conceives the ΠΡΟΦΗΤΕῖΑΙ, as an armour round Timothy: as though equipped with them; it might, however, be more natural to translate: within them, i.e. in their limits, not exceeding them. The interpretation: in accordance with them (van Oosterzee, Hofmann: the prophecies are to be regarded as a rule of conduct), is against the usage of the N. T.

[73] Hofmann wrongly maintains that this construction is impossible in point of language and in point of fact: in point of language, because παρατίθεσθαι does not mean lay to heart, but propose, and a command is not proposed (why not?); in point of fact, because what he calls τὰς προαγούσας ἐπί σε cannot furnish any standard for the apostles injunction to Timothy to discharge his office well (why not?).

[74] In Mat_13:24; Mat_13:31, it is joined with παραβολήν; it is used of setting forth a doctrine in Act_17:3; it is chiefly used of setting forth food, as in the N. T. Mar_8:7; Luk_9:16; Luk_10:8; Luk_11:6; it has the sense of committing to the care of in Luk_12:48.

[75] Comp. Lünemann and Delitzsch on the passage. Otto is wrong in asserting that προάγειν is never used of priority of time. While it occurs more frequently in the sense of precede some one, it has in other passages of the N. T. (e.g. Mat_26:32; Mar_6:45) the meaning practically of go before some one in any direction whatever, the notion of space manifestly passing into that of time. In the passage in Hebrews, Otto thinks that προάγουσα ought to mean: driving forward from one election of high priest to another (!).

[76] In taking the words thus: αἱ ἐπὶ σὲ προφητεῖαι, there is not, as Otto maintains, a change of order not occurring in Greek; comp. 2Co_8:2 : ἡ κατὰ βάθους πτωχεία αὐτῶν. It is also wrong to say that the prepositional clause must flow from the substantive, and that περί, therefore, should stand here for ἐπί. In the passage quoted, κατά manifestly does not flow from the idea of the substantive πτωχεία.

[77] According to Hofmann, they were prophecies which had promised to Paul that Timothy would be a true servant of the gospel, and had confirmed him in his choice when he assumed Timothy as his colleague in the apostleship.

[78] Manifestly Paul here returns to vv. 3 ff., and so far gives reason for saying that here we have not in form but in substance the apodosis which was wanting before (Wiesinger).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 1:18-20 . The charge that I am giving you now is in harmony with what you heard from the prophets at your ordination. It only emphasises the fundamental moral relations of man to things unseen and seen. The rejection of these principles of natural religion naturally issues in a perversion of revealed religion, such as caused the excommunication of Hymenaeus and Alexander.

1Ti 1:18 . ταύτην τήν παραγγελίαν is partly resumptive of 1Ti 1:3 ; it is the positive aspect of what is there negatively expressed; but as it concerns Timothy directly, it has a reference forward to ἵνα στρατεύῃ , κ . τ . λ ., and to the general contents of the epistle. Bengel refers it to παραγγελίας , 1Ti 1:5 . Peile to πιστὸς ὁ λόγος , κ . τ . λ .

παρατίθεμαί σοι : The use of this word, as in Luk 12:48 , 2Ti 2:2 , suggests that the παραγγελία is more than an injunction of temporary urgency, that it is connected with, if not the same as, the παραθήκη ( depositum ) of 1Ti 6:20 , etc.

τέκνον Τιμόθεε : There is a peculiar affectionate earnestness in this use of the personal name, here and in the conclusion of the letter (1Ti 6:20 ). Cf. Luk 10:41 , Martha, Martha ; Luk 22:34 , Peter ; Joh 14:9 , Philip ; Joh 20:16 , Mary . For τέκνον see note on 1Ti 1:2 .

κατὰ τὰς … προφητείας , κ . τ . λ .: By the prophecies, etc., are meant the utterances of the prophets, such as Silas (and not excluding St. Paul himself) who were with St. Paul when the ordination of Timothy became possible; utterances which pointed out the young man as a person suitable for the ministry, led the way to him (R.V. m.). So Chrys. There is no need to suppose that any long interval of time elapsed between the first prophetical utterances and the laying on of hands. In any case, similar prophecies accompanied the act of ordination. This explanation agrees best with the order of the words, and is in harmony with earlier and later references to the extraordinary function of prophets in relation to the ministry in the apostolic church. Thus in Act 13:1-2 , the imposition of hands on Paul and Barnabas whether for a special mission or to a distinct order it matters not was at the dictation of prophets. And Clem. Alex. ( Quis Dives , 42) speaks of the Apostle John, κλήρῳ ἕνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ Πνεύματος σημαινομένων . In the same sense may be understood Clem. Rom. ad Cor . i. 42: οἱ ἀπόστολοι … καθίστανον τὰς ἀπαρχὰς αὐτῶν , δοκιμάσαντες τῷ πνεύματι , εἰς ἐπισκόπους καὶ διακόνους .

It is evident from 1Ti 4:14 that the prophecy accompanying the laying-on of hands was considered at least contributory to the bestowal of the charisma; it is natural to suppose that it was of the nature of a charge to the candidate. St. Paul here says that his present charge to Timothy is in accordance with, in the spirit of, and also in reinforcement of ( ἵνα στρατεύῃ ἐν αὐταῖς ) the charge he had originally received on an occasion of peculiar solemnity. This is a stimulating appeal like that of 2Ti 3:14 , “knowing of whom thou hast learned them”.

Ellicott disconnects προαγούσας from ἐπὶ σέ ; but “forerunning, precursory,” is pointless as an epithet of predictions, though quite appropriate as applied to ἐντολή in Heb 7:18 : and the notion of “prophecies uttered over Timothy at his ordination … foretelling his future zeal and success” is unnatural.

ἵνα στρατεύῃ … τὴν καλὴν στρατείαν : The ministry is spoken of as a warfare, militia , “the service of a στρατιώτης in all its details and particulars” (Ell.). See reff., and an interesting parallel in 4Ma 9:23 , ἱερὰν κ . εὐγενῆ στρατείαν στρατεύσασθε περὶ τῆς εὐσεβείας .

ἐν αὐταῖς : in them , as in defensive armour. (Winer Moulton, Grammar , p. 484). Cf. Eph 6:14 ; Eph 6:16 , for a similar use of ἐν .

καλός is characteristic of the Pastorals, in which it occurs twenty-four times as against sixteen times in the other Pauline Epistles. It has a special Christian reference in such phrases as the present, and as qualifying στρατιώτης , 2Ti 2:3 ; ἀγών , 1Ti 6:12 , 2Ti 4:7 ; διδασκαλία , 1Ti 4:6 ; ὁμολογία , 1Ti 6:12-13 : παραθήκη , 2Ti 1:14 ; διάκονος , 1Ti 4:6 . Moreover, the use of the word in these epistles is also different from that found in the earlier epistles: ( a ) it is used as a qualifying adjective twelve times in the Pastorals (excluding καλὸν ἔργον , καλὰ ἔργα ) viz. , in addition to the reff. already given, 1Ti 3:7 ; 1Ti 3:13 ; 1Ti 6:19 . This use is not found in the other Pauline Epistles. ( b ) As a predicate it occurs twice, viz. , 1Ti 1:8 ; 1Ti 4:4 , as against once elsewhere in Paul, Rom 7:16 . On the other hand, τὸ καλόν is not found in the Pastorals, though five times elsewhere (Rom 7:18 ; Rom 7:21 ; 2Co 13:7 ; Gal 6:9 ; 1Th 5:21 ); nor καλά (Rom 12:17 ; 2Co 8:21 ); nor καλόν (Rom 14:21 ; 1Co 5:6 ; 1Co 7:1 ; 1Co 7:8 ; 1Co 7:26 ; 1Co 9:15 ; Gal 4:18 ); but τοῦτο καλόν occurs chap. 1Ti 2:3 (Tit 3:8 ) as well as in 1Co 7:26 . See also note on chap. 1Ti 3:1 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The conclusion of both the former fatherly admonitions, to wit, that Timothy striving manfully against all lets, being called to the ministry according to many prophecies which went before of him, should both maintain the doctrine which he had received, and keep also a good conscience.

By the help of them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

He resumes the subject begun at Ti1 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee . . . charge" (Ti1 1:3), is here given, if not formally, at least substantially.

This charge--namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (Ti1 1:3).

I commit--as a sacred deposit (Ti1 6:20; Ti2 2:2) to be laid before thy hearers.

according to--in pursuance of; in consonance with.

the prophecies which went before on thee--the intimations given by prophets respecting thee at thy ordination, Ti1 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Act 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Act 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Act 13:1-3, in connection with laying on of hands; Act 11:28; Act 21:10-11; compare Co1 12:10; Co1 14:1; Eph 4:11. In Act 20:28, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." CLEMENT OF ROME [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So CLEMENT OF ALEXANDRIA says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.

by them--Greek, "in them"; arrayed as it were in them; armed with them.

warfare--not the mere "fight" (Ti1 6:12; Ti2 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. This charge] See the note on 1Ti 1:5. It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See 1Ti 1:3.

According to the prophecies] This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behaviour in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, c. He was now called to that estate to which the prophecies referred and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience.

Some think that the προαγουσας προφητειας, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See 1Co 14:3. This is a very sober and good sense of the passage.

War a good warfare] The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isa 40:2; 1Co 9:7; 2Co 10:4; and see the reasons of this metaphorical form of speech, in Clarke's notes on "Eph 6:13".

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18 I recommend to thee this commandment All that he had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning.

Son Timothy By calling him his son, he not only expresses his own warm regard towards him, but also recommends him to others under that name.

According to the prophecies which went before concerning thee. In order to encourage him still more, he reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men. “It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God?”

But we must first ascertain what are the prophecies of which he speaks. Some think that Paul was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I add that others made revelations; for it was not without reason that Paul made use of the plural number. Accordingly, we conclude from these words that several prophecies were uttered concerning Timothy, in order to recommend him to the Church. Being still a young man, he might have been despised on account of his age; and Paul might also have been exposed to calumnies, on account of having ordained youths, before the proper time, to the elder’s office. Besides, God had appointed him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but approached very closely to that of the apostles, and frequently occupied the place of Paul during his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order to make it manifest that it was not conferred on him at random by men, but that he was chosen by God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or one which was common to him along with many persons; but because there were some circumstances to Timothy, it was the will of God that he should not be received by men until he had been previously approved by his own voice; it was the will of God that he should not enter into the exercise of his office until he had been called by the revelations of the prophets. The same thing happened to Paul and Barnabas, (Acts 13:2,) when they were ordained to be teachers of the Gentiles; for it was a new and uncommon occurrence, and they could not otherwise have escaped the charge of rashness.

It will now be objected by some, “If God had formerly declared, by his prophets, what kind of minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually such a person? Could he falsify prophecies which had been uttered by divine revelation?” I reply, it could not happen differently from what God had promised; but at the same time it was the duty of Timothy, not to give himself up to sloth and inactivity, but to render a cheerful compliance with the providence of God. It is therefore not without good reason, that Paul, wishing to stimulate him still more, mentions the “prophecies,” by which God might be said to have pledged himself on behalf of Timothy; for he was thus reminded of the purpose for which he was called.

That thou by them mayest war a good warfare. By this he means that Timothy, relying on such approbation of God, ought to fight more courageously. What is there that either ought to give, or can give us greater cheerfulness than to know that God has appointed us to do what we are doing? These are our arms, these are our weapons of defense, by the aid of which we shall never fail.

By the word warfare, he states indirectly, that we must maintain a contest; and this applies universally to all believers, but especially to Christian teachers, who may be said to be standard-bearers and leaders. It is as if he had said, “O Timothy, if thou canst not fulfill thy office without a contest, remember that thou art armed by divine prophecies for cherishing assured hope of victory, and arouse thyself by calling them to remembrance. That warfare which we maintain, having God for our leader, is a good warfare; that is, it is glorious and successful.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) This charge I commit unto thee, son Timothy.—The nature of the charge which he committed to Timothy must be gathered from the solemn words and thoughts of the foregoing passage—1Ti_1:15-16. The sum of it was that men should put their whole trust in Him who came into the world to save sinners, and who alone was able to lead them into everlasting life. There is something very solemn in St. Paul’s pressing home this charge to Timothy, and invoking the memory of the prophecies which went before on him. The charge was the last precious heritage, the priceless treasure which the old master, feeling that for him the end was not far distant, would leave to his favourite disciple—his own dear son in the faith. Anxious above measure for the loved group of Asian churches, of which Ephesus was the centre, foreseeing that the present perils and dangers from within and without would rapidly close round the congregations, and placing his greatest earthly hope on the steadfastness and knowledge of his own dear disciple whom he had left there as a shepherd to the sheep, he charges his son Timothy, by the memory of those strange prophetic utterances which, years before, had been made over him (Act_17:1-2) in Lystra or Derbe, and which, perhaps, had first induced him to choose the young son of Eunice as his friend and companion, to hold fast the blessed doctrine which taught men to put their whole trust in Jesus Christ.

According to the prophecies which went before on thee.—These prophetic utterances seem to have been not unfrequent in the days of the Apostles, and were among the precious gifts which enriched and encouraged the Church of the first days. We read of them at Jerusalem (Act_11:27-28), at Antioch (Act_13:1-2), at Corinth (1 Corinthians 14), at Cæsarea (Act_21:8-10).

In the case of Timothy they appear to have been farseeing glances into the life and the work and the teaching of the future Christian leader; here the last named—the doctrine and teaching—is especially referred to. The prophecies in question were uttered, no doubt, over him at his ordination, and, possibly, some of them at his baptism.

That thou by them mightest war a good warfare.—Better rendered, that thou in them, &c. St. Paul committed the sacred charge to Timothy concerning the faith in full confidence that, in accordance with those well-remembered glorious predictions which had been made foretelling his future zeal and success in the promulgation of the gospel, that in these—accoutred in these as his spiritual protection and armour—Timothy would wage his warfare against sin and evil.

St. Paul’s words in this verse may be thus paraphrased: I give this charge to you, son Timothy, in accordance with those well-remembered predictions respecting your future steadfastness in doctrine and in life. I remind you now of them, Do not disappoint these grand hopes—these prophecies of your future—but bear them ever in your mind. Equip yourself in them as your spiritual armour, and so armed, fight your Master’s fight against sin and evil—eine gute Ritterschaft, according to Luther.

The war imagery here used St. Paul employs again and again: the good warfare. (Comp. 1Ti_6:12.) To the old, tried Apostle a Christian’s life is a warfare in the truest sense of the word: to every believer it is a weary, painful campaign. In the case of the professed teachers a sleepless vigilance was especially demanded.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18–20. Faithful Ministry. Timothy is further reminded of the fall of some false Teachers

18. This charge] From note on 1Ti_1:5 we shall see no difficulty in the reference of the words here. St Paul has put ‘the charge’ of which he is full in two different ways in 3–11 and 12–17; he puts it now in another in 18–20. The pronoun ‘this’ should refer according to its proper usage to something already set forth rather than to something new; and so we may paraphrase, ‘This is my charge to teach the old simple truths, with a heart and life that retain still the old penitent gratitude and devotion; I trust to you this life and work, as a precious jewel; so precious that to guard and keep it you must be never off duty, always Christ’s faithful soldier and servant.’

son Timothy] As in 1Ti_1:2, my child Timothy.

the prophecies which went before on thee] “The allusion is to prophecies uttered, as is supposed, at or before his ordination, given then for the purpose of encouraging the Church to make, and Timothy to accept the appointment, in view perhaps of his extreme youth, and possibly also slender frame: prophecies of the arduous nature of the work and of Divine aid in it.” Fairbairn. They were utterances at Lystra by Silas (cf. Act_15:32) and others of the ‘prophets’ of the N.T., spoken under the influence of the Holy Spirit, as in St Paul’s own case at Antioch, Act_13:2; ‘forth-tellings’ of the Divine Will, to which St Paul refers partly as warranting him in his appointment of so young a man to so important a charge, partly as encouraging Timothy himself to brave effort. Cf. 1Ti_4:14; and Introduction, pp. 16, 58. The marginal rendering of R.V. ‘which led the way to thee,’ i.e. “the premonitions of the Holy Spirit which pointed to thee” modifies, as Bp Ellicott, unnecessarily the simple meaning both of noun and verb.

a good warfare] Rather render the whole clause that in them thou mayest war the good warfare; in them as his heavenly armour—to ward off scorn from without and doubt from within.

Compare the well-known hymn, translating St Paul’s previous call to arms in his letter to the same parts, Ephesians 6.

Stand then in His great might

With all His strength endued,

And take to arm you for the fight

The panoply of God.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This charge I commit unto thee, son Timothy,.... After a digression the apostle had made concerning himself, his conversion, and call to the ministry, he returns to his former subject, and original design, and renews the charge he gave to Timothy; and which was not only an order to charge others to teach no other doctrine than that of the Gospel; but includes the charge of preaching it himself, and intends the glorious Gospel of the blessed God committed to his trust, and the whole form of sound words he had heard of him, and which he had charged him to keep pure and incorrupt: and this was done,

according to the prophecies which went before on thee; by which are meant, not the prophecies of the Old Testament, though of these Timothy had a considerable share of knowledge from a child, and was hereby greatly qualified to have such a charge committed to him; but then these were not prophecies concerning him, but the Messiah, his person, office, kingdom, and grace: nor are any particular revelations made unto the Apostle Paul concerning Timothy intended, of which there is no account; the revelations and visions he had, related not to men, and their characters, but to doctrines; rather the testimonies of the brethren at Lystra and Iconium, and the good reports they made of him to the apostle, which promised and foreboded future usefulness, are designed; though it seems best of all to understand these prophecies of such as were delivered out by the prophets in the church, for such there were in those times; who, when Timothy was a child, or a youth, foretold that he would have great gifts bestowed upon him, and would be a very useful, diligent, laborious, and successful preacher of the Gospel; and therefore the apostle mentions these to stimulate him the more to the discharge of his work, that he might answer the prophecies concerning him: for he adds,

that thou by them mightest war a good warfare: that is, that in consideration of the charge committed to him, and the prophecies that went before of him, might be the more industrious to fulfil his ministry, is signified by a warfare, in allusion to the service of the Levites, which is so called, Num 8:24 with zeal and courage, faithfulness and integrity: for not that warfare is intended, which is common to all believers; who being enlisted as volunteers under Christ, the Captain of their salvation, and having on the whole armour of God, fight against the world, the flesh, and the devil; and are more than conquerors through him that has loved them: but that warfare, which is peculiar to the ministers of the word; whose business it is more especially to fight the good fight of faith, and as good soldiers of Christ, to endure hardness for the sake of him, and his Gospel; and who, besides the other enemies, have to do with false teachers; and their warfare lies in publishing and defending the Gospel of Christ, and in contending for it, and in the weakening of Satan's kingdom, and enlarging the kingdom of Christ; and for which the weapons of their warfare are peculiarly made, and are eminently succeeded; and when they are used to such good purposes, by the ministers of the Gospel, they war a good warfare.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 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;

Ver. 18. Son Timothy] This is Timothy’s task, whom the apostle fitly calleth son, according to the custom both of those and these times. Patres eos dicimus qui nos catechesi instituerunt, saith Clement: We call them fathers that instruct and catechise us. Hence Num 3:1, those there mentioned were Aaron’s sons by nature, and they are called Moses’s sons, because he taught and instructed them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This charge - This command or injunction. It does not refer to any “charge,” or “cure,” which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The command particularly referred to is that in 1Ti 1:8.

According to the prophecies which went before on thee - The general meaning of this is plain. It is, that Paul was committing to him an important trust, and one that required great wisdom and fidelity; and that in doing it he was acting in conformity with the hopes which had been cherished respecting Timothy, and with certain expressed anticipations about his influence in the church. From early life the hope had been entertained that he would be a man to whom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. These hopes seem to have been cherished in consequence of the careful training in religion which he had had 2Ti 2:1; 2Ti 3:15, and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes, and it seems, from this place, that such hopes had even assumed the form of predictions.

It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word may be used in a popular sense, as it is often now. We speak now familiarly of predicting or foretelling the future usefulness of a serious, prudent, studious, and pious youth. We argue from what he is, to what he will be, and we do not deem it unsafe or improper to hazard the prediction that, if he lives, he will be a man to whom important interests may be entrusted. As there were, however. prophets in the Christian church (Act 11:27 note; 1 Cor. 14 notes), and as it is possible that in some cases they were inspired to foretell future events, it cannot be regarded as improper to suppose that some of them had foretold the future usefulness of this religiously educated youth. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are entrusted to him, it is not improper to remind him of the hopes which had been cherished of him; of the anticipations which had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility than flatter his vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the long-cherished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success.

That thou by them - By those prophecies. That is, that being stimulated and excited by those predictions and hopes, you might be led to fidelity and usefulness.

Mightest war a good warfare - The Christian life is often compared to a warfare or struggle for victory (compare Eph 6:10-17; 1Co 9:7; 2Co 4:4), and the services of the Christian ministry especially are likened to those of a soldier; 2Ti 2:3-4; 2Ti 4:7. The meaning here is, that he should contend with earnestness as a Christian and a minister in that holy service in which he was engaged, and endeavor to secure the victory. He “wars a good warfare” who is engaged in a righteous cause; who is faithful to his commander and to his post; who is unslumbering in observing the motions of the enemy, and fearless in courage in meeting them; who never forsakes his standard, and who continues thus faithful until the period of his enlistment has expired, or until death. Such a soldier the Christian minister should be.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This precept I commend to thee. Some understand it a precept of what follows, that he should wage a good warfare against the enemies of God and of his salvation. Others refer it to the precept mentioned before, ver. 5, to wit, that Timothy should charge all the new converts not to give ear to new teachers. --- Prophecies. He seems to mean some particular predictions made by some who had the gift of prophecies, and who foretold that he should be a great minister of God. (Witham) --- The apostle reminds his disciple that he did receive him in the number of his disciples, and ordained him a ruler of the Church, in consequence of a prophecy; that is, a particular inspiration and revelation of the divine will. (St. John Chrysostom)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This charge I commit unto thee, son Timothy: the term son, here applied to Timothy, whom he elsewhere calls his brother, is not a term of natural relation, but of spiritual relation, and of affectionate friendship and endearment. By the charge mentioned he probably means that before mentioned, 1Ti 1:3,4, to charge the false teachers to teach no other doctrine, nor give heed to fables, & c.

According to the prophecies which went before on thee: these prophecies were either the judgments of good men before concerning him, or (which possibly is more probable) some Divine revelations Paul, or some believers, had received concerning this young man.

That thou by them mightest war a good warfare; that thou, having heard of them, or remembering them, (though thou meetest with opposition as a minister and as a Christian, yet) mightest not be discouraged, but preach and hold the faith, against all opposers. So the apostle expoundeth himself.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Solemn formula committing this charge to Timothy, 18-20.

18. Prophecies… before… thee—Of directive and predictive prophecies we find instances in Act_13:1-2; Act_21:10; Act_21:12. By comparison with the parallel passage (1Ti_4:14) we learn that prophecies attended his ordination concurrently with a divine charism imparted within him. These prophecies are here said to be, literal Greek, going before upon thee. On thee, affirms that the prophecies rested down upon him as their subject. Went before implies that they preceded and predicted his future, and were now pointing his path of duty, and inciting him to an energetic prosecution.

That—Depending on going before.

War—For the errors, heresies, and sins of the day indicated that his life was to be a warfare. With the Greek article, the good warfare.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

My child for son, A.V; by them thou mayest for thou by them mightest, A.V; the good for a good, A.V This charge. The apostle now picks up the thread which he had dropped at ver. 4, and solemnly commits to Timothy the episcopal care of the Ephesian Church, for which he had bid him stop at Ephesus. Omitting the long digression in vers. 5-17, the sense runs clearly thus: "As I besought thee to tarry at Ephesus in order that thou mightest charge some not to teach a different doctrine, so now do I place this charge in thy hands, according to the prophecies which pointed to thee, that thou mayest war the good warfare according to the tenor of them." He thus adds that he entrusted this charge to Timothy, not mero motu, but according to direct indications of the Holy Ghost, through the prophets of the Church, which pointed out Timothy as the person who was to war that good warfare. The words, ina strateuh ejn aujtaiv thn kalhan, might possibly depend upon tasav ejpi se, meaning that those prophecies had this end in pointing to Timothy, viz. that he might war the good warfare, that he might be placed in the difficult post of strathgov, and the ejn aujtaiv follows rather more naturally in this case. But it is, perhaps, better to take them as dependent upon paratiqemai. By them (ejn aujtaiv). Here ejn may be either the causae efficiens, indicating that by the influence of these prophecies Timothy would war the good warfare, or be equivalent to kata, "according to" (see Schleusner"s "Lexicon").

Vers. 18-20.

The solemn charge to Timothy.

The apostle here returns to the duty of directing Timothy.

I IT IS NECESSARY FOR EVEN GOOD MINISTERS TO BE REMINDED OF THEIR DUTIES AND RESPONSIBILITIES. "This charge I commit to thee, my son Timothy.

1. The charge may have indirectly alluded to the commands already given, but refers immediately to the good warfare in which he is to war as the fulfillment of his calling.

2. It is committed to him like a precious deposit to be guarded and kept. How anxious the apostle is that Timothy should be faithful to his position and his responsibilities!

II IT IS A SOLEMN THING TO INVOKE THE MEMORY OF PROPHECIES OR PIOUS ANTICIPATIONS IN AID OF A DIFFICULT CAREER. "According to the prophecies that went before on thee, that by them thou mightest war a good warfare.

1. The allusion is to prophecies uttered probably at his ordination by the prophets of the Church, foretelling his future zeal and success. Such prophetic intimations were not uncommon in the primitive Church. We trace them at Jerusalem, (Act_11:27, Act_11:28) at Antioch, (Act_13:1) at Corinth, (1Co 14) at Caesarea. (Act_21:8-10)

2. Such prophecies would act with a stimulating, self-protective power upon a temperament like that of Timothy, inclined, perhaps, to softness and timidity. They would encourage him in the midst of his present perils and trials at Ephesus.

3. It is a serious thing to disappoint the hopes of the pious.

III THE PURPOSE CONTEMPLATED BY THE COMMAND AS WELL AS ITS IMMEDIATE SUBJECT. "That by them that is, in virtue of them mightest war a good warfare." The figure is a familiar one with the apostle. (Eph_6:12; 2Co_10:3, 2Ti_2:3)

1. Christian life, and above all that of a minister, is a good warfare.

1. It is good because it is against evil the world, the flesh, and the devil;

2. because it is directed toward the good of men;

3. because it is for a good end, the glory of God.

4. It is to be carried on

1. under Christ as Captain; (Heb_2:10)

2. with watchfulness and sobriety (1Co_16:13; 1Th_5:6)

3. with an enduring hardness; (2Ti_2:3, 2Ti_2:10)

4. with self-denial; (1Co_9:25-27)

5. with prayer. (Eph_6:18)

IV THE WEAPONS IN THIS WARFARE ARE FAITH AND A GOOD CONSCIENCE. "Holding faith and a good conscience. The two must go together, but faith must necessarily go first. You cannot have a good conscience without faith, nor faith in its reality without a good conscience. There must be faith in your teaching, conscience in your actions.

1. Faith. There is "the shield of faith." It is not the mere doctrine of faith, but the grace of faith. It is by this faith we overcome

(1) the world; (1Jn_5:4, 1Jn_5:5)

(2) the flesh; (Gal_5:24)

(3) the devil; (1Jn_2:14)

(4) everything that exalts itself; (2Co_10:5)

(5) death and the grave. (1Co_15:54, 1Co_15:55)

A mere intellectual belief could not produce such results; for "the devils believe and tremble.

2. A good conscience.

(1) It is good because it is sprinkled with the blood of Christ. (Heb_9:14)

(2) Because it helps to keep the faith in purity. (1Ti_3:9)

(3) Christians ought to seek the approval of their consciences in all things. (Act_24:16)

(4) Its testimony ought to be a source of joy. (2Co_1:12; 1Jn_3:21)

(5) Ministers ought always to commend themselves to the consciences of their people. (2Co_4:2)

V THE WOEFUL SHIPWRECK OF CONSCIENCE. "Which some having put away concerning faith have made shipwreck." The figure is a nautical one. When the cargo or ballast of a good conscience is tossed overboard, the ship becomes unmanageable, and is easily shipwrecked. "Some" at Ephesus resolutely stifled the admonitions of conscience, and thus turned faith into a mere matter of speculation, with no influence whatever upon their practice.

1. These persons made shipwreck of the doctrine of faith; for they held that the resurrection is past already. (2Ti_2:18)

2. If they made shipwreck of the grace of faith, it may not have been a total shipwreck; for the discipline imposed upon them by the apostle was for the saving of the spirit, "not for the destruction of the flesh". (2Co_5:5)

3. The apostles method of dealing with these off riders. "Of whom are Hymeaeus trod Alexander; whom I delivered unto Satan, that they may be taught not to blaspheme.

(1) Hymenaeus was almost certainly the same as the impugner of a future resurrection; (2Ti_2:17) and Alexander was probably, but not so certainly, the same as Alexander the coppersmith, (2Ti_4:14) who was a resolute personal enemy of the apostle.

(2) The apostle delivered them unto Satan, which seems to have included

(a) a solemn excommunication from the Church, carried out no doubt by the Church at the apostle"s command; and

(b) the infliction of bodily disease. Cases of the exercise of this terrible apostolic power are those of Ananias and Sapphira, Elymas, and the incestuous person at Corinth.

(3) It was not an irrevocable sentence, for its remission depended upon the return of the offenders to faith and. repentance. "That they may be taught through chastisement not to blaspheme." The design was the recovery of the offenders; but neither this Epistle nor the next throws any light upon the ultimate effect of the severe discipline inflicted by the apostle. T.C.

Vers. 18-20.

Recurrence to Timothy.

1. The charge. "This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee, that by them thou mayest war the good warfare; holding faith and a good conscience." The reference seems back to ver. 3, which, though distant, is the only charge which has been defined, viz. the charge laid on Timothy, that he should charge certain men not to teach a different doctrine, neither to give heed to fables and endless genealogies. This involved his coming into contact with these men, and so there is naturally introduced the idea of warfare, He was to embrace his opportunity in Ephesus of warring the good warfare. "Knighthood" is Luther"s word, the suggestion being the whole service in war that is required of a good Christian knight, such as he would wish the youthful Timothy to be. It is the good warfare; for it is not mere romance, but a warfare against all forms of sin a warfare in the Name of the Savior and with his gospel, and a warfare which has the promise of success. To call forth the knightly qualities in Timothy, Paul calls up the prophecies which went before on him. These were founded on the good hopes which he awakened in good men, when first he began to show his qualities; he must not disappoint these good hopes. As prophecies, or uttered under the inspiration of the Spirit prior to or at his introduction into office, they were to be taken as a Divine indication that he was being put to his proper work. They would also, we may believe, point to the hard work which, as a good knight, he would not fear to face. Thus using the prophecies, they would be a Divine assistance to him; they would be as amour in which he was clad. Especially, however, with a view to what is to follow, would the apostle impress on him the importance of holding faith and a good conscience. Prophecies, expressions of good opinion, are only useful in so far as they help us to lay hold by faith upon the great Source of strength, in whom alone we can show all knightly activity and endurance. They are also useful, only if we do not allow them to seduce us to part with a good conscience, our better self that inward monitor that from moment to moment points to us our duty, and in whose approval we can feel that we have the approval of God.

2. Warning. "Which some having thrust from them made shipwreck concerning the faith: of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme." For Timothy"s warning, Paul points to the heretics. Instead of holding faith and a good conscience, these thrust away from them the latter, as men, with a certain violence, put away something that is disagreeable. Their truest friend they thrust aside, as they would a troublesome creditor. The result was, that they made shipwreck of their faith. Throwing away all that was needed to direct them, all that served as chart, compass, rudder, they made shipwreck of themselves concerning faith in Christ, thus coming short of eternal life. How disastrous, especially for those who seemed to make a fair start in the voyage of life! The teaching of the apostle is suggestive regarding the causes of heresy. "As unbelief nearly always leads to grosser or more refined immorality, so not rarely it begins from an immoral ground, at least when faith existed before. (Rom_1:21) This is a deep mental truth; for it is far too common to represent faith or infidelity as a matter of abstract opinion." Earnestness in life leads to correct opinion, (Joh_7:17) whereas moral indifference makes it for Our interest to doubt. Heresies have a secret moral genesis which will one day be made plain. Two notable heretics are mentioned here Hymenaeus and Alexander. In 2Ti_2:17 Hymenaeus is associated with Philetus in this, that their teaching did eat like a cancer. He and Alexander (not the coppersmith of 2Ti_4:14) are here referred to as having been delivered unto Satan. This seems strong language to us who have nothing to impress us in the shape of such apostolic discipline in our time. It is properly regarded as "a form of Christian excommunication, declaring the person to be reduced to the state of a heathen, accompanied with the authoritative infliction of bodily disease or death." In this case the infliction of punishment was with a view to reformation. There was nothing to hinder their being received back into the Christian Church. Their probation was not at an end; there was reason for further dealing, and what was suitable to their case was the hard. dealing here referred to. Better that men should be excommunicated with which power the Church is still invested better that men should have disease sent upon them, than that they should remain in a state of religious indifference or be spreaders of error. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This charge I commit to thee - That thou mayest deliver it to the church. According to the prophecies concerning thee - Uttered when thou wast received as an evangelist, chap. iv, 14; probably by many persons, chap. vi, 12; that, being encouraged by them, thou mightest war the good warfare.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Vers. 18-20. In these verses the apostle again returns to his proper theme—that, namely, of giving specific counsels and directions to Timothy. This charge I commit to thee, child Timothy. What charge? Referring back to 1Ti 1:3, we find the apostle charging Timothy (ἵνα παραγγείλῃς) respecting those who were acting as teachers at Ephesus, that they should be urged to avoid teaching after a certain manner; and at 1Ti 1:5 he had spoken generally of what he held to be the end of the gospel charge (παραγγελία), for all who might assume the office of Christian instructors. Several commentators have consequently brought the charge mentioned here into direct connection with those earlier passages, as Theodoret, Mack, and some others. It is a serious objection, however, to such a view, that the preceding references to a charge lie so remote from the one before us; and the subject, also, as here introduced, has the appearance of being in itself both special and complete. Most recent commentators, therefore, justly conceive that nothing more than perhaps an indirect allusion can be supposed to exist here to the charges or commands mentioned previously, and that the more direct and immediate object of the present charge is expressed in the ἵνα στρατεύῃ which follows. The apostle, in short, has passed from his own peculiar calling, and the trust therewith connected, to the inferior yet still very important office and trust now committed to Timothy, and lays on him the command to do in regard to it the part of a good soldier of Christ, that he might visage successfully the conflict with evil. The more remarkable part of the passage is the reference it contains to certain prophecies which had been uttered concerning Timothy, and which the apostle introduces as a kind of justification of the command he is going to lay on his disciple: according to the prophecies that went before on thee, or that were at an early period pronounced over thee. When precisely these prophecies were uttered, we are nowhere informed; but the probability is that they belong to the period of Timothy’s special designation to Christian work under the authority and guidance of the apostle, given then for the purpose of encouraging the church to make the designation, and disposing Timothy to accede to it. His extreme youth, and possibly also slender frame, might render such intimations of the Divine mind respecting the future course of Timothy in a sense necessary at the commencement of his official connection with St. Paul. And it may be inferred, from the allusion to them here, that they contained indications both of the arduous nature of the work which he was called to do, and of the divine aid that should be given him to discharge it. On this account the apostle speaks of them, not simply as having been given at a definite period in the past, but as being still in a manner operative: in order that in them thou mayest war the good warfare; in them (ἐν αὐτοῖς), not simply, according to them (Huther), but as being, so to speak, encompassed by them, and finding in them whatever thou needest to stimulate and encourage thee amid the perils and difficulties which thou hast to encounter. The apostle thus had, in the prophecies in question, a specific occasion for the charge he was going to deliver; and the object of both was, that the early promise made to Timothy of a successful career in the cause of the gospel might be realized. The image employed to describe Timothy’s course of Christian activity—that of a warfare—was quite familiar to the apostle. In other passages he uses it of believers generally, Eph 6:12; of himself as an apostle, 2Co 10:3-4; and of Timothy again in the second epistle, 2Ti 2:3.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

A Warning against Apostasy.

v. 18. 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,

v. 19. holding faith and a good conscience; which some, having put away concerning faith, have made shipwreck;

v. 20. of whom is Hymenaeus and Alexander, whom I have delivered unto Satan that they may learn not to blaspheme.

In the preceding sections the apostle had discussed the Christian doctrine as a whole as well as in its application to the individual Christian. He now turns directly to Timothy, warning him against unfaithfulness and apostasy: This charge I lay before thee, Timothy, my son, in accordance with the prophecies of old upon thee. Not only in his childhood and youth had Timothy learned the Holy Scriptures, that is, the prophecies of old, but also after his conversion he had studied the Word of the Lord very carefully, also in its fulfillment in Christ Jesus. He had, in short, received the necessary instruction, not only for membership in the congregation, but also for the work of a minister of the Lord. Of this the apostle reminds his young assistant, whom he addresses with the very cordial term "son Timothy," incidentally bidding him wage a good warfare in them. In the Word of the Lord he should live, in that he should be clad, with that he should fight the Lord’s battles, Eph 6:13-17. He that is clothed in the armor of the Lord can cheerfully and confidently go forth to battle for the Lord, being assured of victory from the very outset.

In such spiritual warfare a condition is, as a matter of course: Having faith and a good conscience, which some, having rejected, suffered shipwreck with regard to their faith. Every Christian, and especially every Christian pastor, must have faith, faith in his Redeemer, faith in the doctrines of Christianity as divine truth. He that himself entertains doubts with regard to these two points will hardly be able to teach with conviction. At the same time a good conscience is necessary, not one growing out of self-righteousness, but one that controls the entire conduct of man in accordance with the will of God. Unless these two conditions are met, unless faith and a good conscience are cargo and ballast in the ship of every Christian, he is apt to become a play of the billows and experience shipwreck. The apostle in his warning purposely uses a word which signifies a deliberate, malicious rejection of the Word of God, of faith and a good conscience, resulting in eternal disaster for the soul. The apostle mentions the names of two men whose terrible example should act as a deterrent to all lukewarm Christians: Among whom are Hymenaeus and Alexander, whom I have delivered unto Satan that they may be taught not to blaspheme. The case of these two men was known to Timothy, both of them having become manifest as men that had denied the faith and a good conscience. Paul, therefore, had been obliged to deal harshly with these two men by having the resolution of excommunication passed upon them, by declaring them to be citizens in the kingdom of Satan. But he did not want to be understood as though he had thereby definitely shut out these men from the hope of salvation. True, indeed, if they would not repent and return to the truth, they would be lost forever. At the same time, exclusion from the Christian congregation was intended as an educational measure. Having lost the blessed privileges of church-membership, the two men might be brought to see the heinousness of their offense in making light of the great blessings of God. Thus in this case also we see that "the primary cause of the highest censures in the primitive Church was to prevent further sin, and to reclaim the sinner" (Henry).

Summary

After the opening salutation the apostle Characterizes the Judaizing teachers, over against whom the true object of the Law should always be emphasized; he shows the greatness of the mercy experienced by him, for which he praises the Lord in a special doxology; he adds a wanting again & apostasy.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

What charge? To stay at Ephesus, say some, for the benefit of the church there: to charge the false teachers not to give heed to fables, say others; to keep the doctrine committed to him by St. Paul, as a faithful minister and soldier of Jesus Christ, against all opposition: these were the charges given.

Next St. Paul encourages Timothy to go on in the course of his ministry with courage and faithfulness, according as it had been foretold or prophesied he should do.

Here note, That amongst the gifts of prophecy, which were found in the apostle’s time, and the discerning of spirits, this was one, to foretell and choose out persons meet and fit to do God service in the ministry. Timothy was thus chosen by prophecy, that is, by the direction of the Spirit of prophecy, and therefore the apostle bids him, as it had been foretold he should be a faithful minister, to approve himself to be such: According to the prophecies which went before on thee, war a good warfare.

Learn hence, That young ministers ought to take heed, that what hopes, expectations, and good opinions others have of them, and what prayers, promises, and engagements have been made for them, may not be made void, but made good by them, in the future course of their ministry.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

18–20. This charge I commit unto thee. The charge referred to in verses 3 and 5. According to the prophecies. Timothy was selected for the ministry by divine direction. One so chosen was chosen according to prophecy, the ordinary meaning being simply a declaration of the divine will. See notes on 1 Cor. 12:28. That thou by them mightest war, etc. For this purpose the prophetic will chose him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I am placing this command before you

Paul speaks of his instructions as if he could physically put them in front of Timothy. AT: "I am entrusting you with this command" or "This is what I am commanding you" (See: Metaphor)

my child

Paul speaks of his close relationship to Timothy as though Paul is the father and Timothy is the child. It is also likely that Timothy was converted to Christ by Paul, and so this is why Paul considered him like his own child. AT: "who is truly like my child" (See: Metaphor)

in accordance with the prophecies previously made about you

This can be stated in active form. AT: "in agreement with what other believers prophesied about you" (See: Active or Passive)

fight the good fight

Paul speaks about Timothy working for the Lord as if he were a soldier fighting a battle. AT: "continue to work hard for the Lord" (See: Metaphor)

a good conscience

"a conscience that chooses right instead wrong." See how you translated this in 1 Timothy 1:5.

some have shipwrecked their faith

Paul speaks of these people's faith as if it were a ship that could be wrecked at sea. He means that they have ruined their faith and no longer believe in Jesus. You should use this or a similar metaphor if it will be understood in the project language. (See: Metaphor)

Hymenaeus ... Alexander

These are names of men. (See: How to Translate Names)

whom I gave over to Satan

Paul speaks as if he physically handed these men to Satan. This probably means that Paul rejected them from the community of believers. Since they are no longer a part of the community, Satan can have power of them and harm them. (See: Metaphor)

they may be taught

This can be stated in active form. AT: "that God may teach them" (See: Active or Passive)

translationWords

Timothy

prophet

faith

conscience

reject

Satan

blasphemy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18, 19. THE CHARGE TO TIMOTHY REITERATED

18. στρατεύσῃ. So א*D2*; but στρατεύῃ (the reading of the rec. text) is supported by אcAD2cGKLP &c., and is preferred by Westcott and Hort.

18. ταὑτην τὴν παραγγελίαν. If the interval of 15 verses were not so long, it would be natural to take this as the apodosis of καθὼς παρεκάλεσά σε of 1Ti 1:3, but it seems better to suppose (see note in loc.) that the protasis there is never complemented, and that the sentence (quite in St Paul’s manner) breaks off unfinished. Chrysostom and many commentators explain ταύτην τὴν παραγγελίαν by what follows, ἵνα στρατεύσῃ, &c.; but this is not so much the matter as the motive of the charge. The reference is rather to the παραγγελία of 1Ti 1:5, the main subject of the Epistle; and this is confirmed by the close similarity of 1Ti 1:6; 1Ti 1:19.

παρατίθεμαί σοι. The same word is used in 2Ti 2:2; Timothy in his turn is to ‘commit’ to faithful men that which he has received; cp. 1Ti 6:20; 2Ti 1:12; 2Ti 1:14.

κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας. This committal of trust is according to the prophecies directed to thee previously. We have the phrase προαγούσης ἐντολῆς, ‘a foregoing commandment’ in Heb 7:18; but here ἐπὶ σέ requires the sense ‘leading up to’ (cp. Eze 13:16). What the prophecies spoken of were it is impossible to determine with confidence. Hort (Christian Ecclesia, p. 181 ff.) put forward the hypothesis that St Paul’s action in the circumcision of Timothy at Lystra (Act 16:3), and his choice of the young convert as an associate in the work of the Gospel, were prompted by prophetic voices which then led the way to Timothy. But, when we compare the language of 1Ti 4:14, in which the χάρισμα given to Timothy, διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειῶν τοῦ πρεσβυτερίου, is mentioned, it seems more probable that in both this verse and 1Ti 4:14 the reference is to prophecies uttered at the ordination of Timothy. Cp. Clem. Alex. Quis Dives, § 42, ἕνα τέ τινα κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων. Thus the plural προφητείας would be explained by the number of the ‘prophets’ present. The description in Act 13:2 of the ordination of S. Paul himself helps us in some measure to realise such a scene.

ἵνα στρατεύση κ.τ.λ. That in (the strength of) them (sc. the prophecies spoken over him) thou mayest war the good warfare. This is the purpose which St Paul has in view in recalling to Timothy the words of hope and promise used at his ordination. στρατεία is ‘militia,’ a campaign, and is not to be confounded with μάχη, which is but a single battle. The ὅπλα of this στρατεία are spoken of, 2Co 10:4. The idea, however, is quite distinct from that in 1Ti 6:12, ἀγωνίζου τὸν καλὸν ἁγῶνα (cp. also 2Ti 4:7), where see the note. Cp. 4Ma 9:23, where the exclamation is recorded of one of the martyr-brethren, ἱερὰν καὶ εὐγενῆ στρατείαν στρατεύσασθε περὶ τῆς εὐσεβείας.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18-20. Paraphrase. This charge, then, I now in my absence place in your care, my own son Timothy; recalling to mind the words of the Christian prophets which led me to choose you to help me in my work, that in the strength of these words you may carry on God’s true campaign, holding fast yourself faith and a good conscience, for remember how some refused to listen to their conscience and so made shipwreck of their faith: of such are Hymenæus and Alexander on whom I formally passed sentence, that they may learn under discipline not to speak against the truth.

Compare the similar warning from the example of others in 2Ti 1:15.

18. ταύτην τὴν παραγγελίαν] i.e. the charge of 5 as expanded in 11.

παρατίθεμαι] For the metaphor, cf. 2Ti 1:13 note. The middle shows that he still feels his own responsibility: he will still have to give account for that which had been entrusted to him, 11. “That I may be faithful to my trust, I choose one whom I can trust,” cf. 2Ti 2:2.

τέκνον Τιμόθεε] Cf. Ramsay on Gal 3:1, p. 310; and notice how here, as in Php 4:15, the personal address to another follows directly on an account of his own work and of Christ’s power to aid him. Is there a play on Timothy’s name, “You whose name commits you to giving honour to God”? cf. τῷ . . . θεῷ τιμή 17.

κατὰ τὰς προαγ. ἐπὶ σὲ προφητείας] “Either according to the previous” (cf. Heb 7:18 ἀθέτησις προαγούσης ἐντόλης: Jos. Ant. xix. § 298, ὅπερ ἐν ταῖς προαγούσαις γραφαῖς παρέδομεν) “prophecies about thee” (cf. Eze 37:4 προφήτευσον ἐπὶ τὰ ὀστᾶ ταῦτα). or “according to the prophecies leading” (cf. 5:24 προάγουσαι εἰς κρίσιν: Mat 2:9 ὁ ἀστὴρ προῆγεν αὐτούς) “me towards you.”

προφητείας] Utterances by Christian prophets pointing out T.’s promise of useful work. The plural point, to more than one such occasion, and may well include St. Paul’s first choice of T. (cf. ὃς ἐμαρτυρεῖτο ὑπὸ τῶν . . . ἀδελφῶν, Act 16:2, and the appeal to their first common work in 2Ti 3:11), and his delegation of him for the special work at Ephesus; cf. 4:14, 2Ti 1:6 (of Timothy himself), Act 13:1-3 (of St. Paul’s delegation to new work), Act 20:28 (of the presbyters at Ephesus ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους): so Chrys. ὅτε περιέτεμε καὶ ὅτε ἐχειροτόνει. Such prophecies may have come from Silas, who himself was a prophet, Act 15:32.

ἵνα στρατεύῃ . . . στρατείαν] The metaphor is perhaps suggested here by τῷ βασιλεῖ τῶν αἰώνων, the true campaign in the service of the true King. Cf. Maximus Tyr. xix. 4, στράτηγον μὲν τὸν θεόν, στρατείαν δὲ τὴν ζώην, ὁπλίτην δὲ τὸν ἄνθρωπον (ap. Wetstein). It was a common metaphor both in philosophical writers (cf. Plato, Apol. 28 D; Epict. iii.24, στρατεία τίς ἐστιν ὁ βίος ἑκάστου: Seneca, Ep. 96, “Vivere, mi Lucili, militare est”) and in the mysteries, cf. Apuleius, Met. xi. 15, “da nomen sanctæ huic militiæ.” “Enrol thyself in the sacred soldiery of Isis.” These may have influenced the Christian use of it, but the thought here is more of an aggressive campaign against evil, and its use is Jewish; cf. 4 Mac 9:23 ἱερὰν καὶ εὐγενῆ στρατείαν στρατεύσασθε περὶ τῆς εὐσεβείας. “Omnis vita hominis militia (Job 7:1) imprimis hominis Christiani (2Co 10:4) maxime vero pastoris evangelici (1Co 9:7, 2Ti 2:3, 2Ti 2:4, Php 2:25),” Grotius. For interesting illustrations cf. Wetstein and Dibelius, ad loc.

τὴν καλὴν στρατ] ἐστὶ γὰρ καὶ κακὴ στρατεία, Chrysostom, but the contrast is rather with service of earthly kings.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

This charge [ταυτην την παραγγελιαν] . See on ver. T It refers to what follows, that thou might'st war, etc.

I commit [παρατιθεμαι] . The verb in the active voice means to place beside. In the middle, to deposit or intrust. Only once in Paul, 1Co 10:27. Comp. 1Pe 4:19.

According to the prophecies which went before on thee [κατα τας προαγουσας επι σε προφητειας] . Const, according to with I commit : which went before is to be taken absolutely, and not with on thee : const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is : "I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee." Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Rom 12:6; 1Co 12:10; 1Co 13:2, 8; xiv. 6, 22. In 1 Corinthians 12. 28; Eph 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Eph 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1Ti 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Proagein to go before is not used by Paul. In the Pastorals and Heb. it appears only as an intransitive verb, and so in the only instance in Luk 18:39. In Acts always transitive, to bring forth. See Act 12:6; Act 16:30; Act 17:5; Act 25:26. That by them [ινα εν αυταις] . %Ina that denoting the purport of the charge. By them [εν] , lit. in them; in their sphere, or, possibly, in the power of these.

Thou mightiest war a good warfare [στρατευη - την καλην στρατειαν] . More correctly, the good warfare. Strateia war - fare once by Paul, 2Co 10:4. Not flight [μαχην] , but covering all the particulars of a soldier 's service.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.