1 Timothy 1.18-20 - Wenstrom · 2011 William E. Wenstrom, Jr. Bible Ministries 1 1 Timothy 1:18-20...

2011 William E. Wenstrom, Jr. Bible Ministries

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1 Timothy 1:18-20

1 Timothy 1:18-Paul’s Command To Timothy Is In Accordance With The

Prophecies About Him And To Encourage Him To Fight The Good Fight

We now come verse 18, which begins the final paragraph that is contained in

chapter one. In this verse, Paul tells Timothy that the command in verses 3-5 to

stop certain pastors in Ephesus from teaching false doctrine and being occupied

with Jewish myths and useless genealogies was in accordance with the prophecies

concerning him and to encourage him to fight the good fight. The result of teaching

false doctrine is pointless arguments and discussion and these pastors not fulfilling

their responsibility to administrate the household of God. The result of adhering to

Paul’s gospel is love for one another. This is what these pastors should have been

doing but were not.

So this verse resumes the urgent request that Paul made of Timothy that

appeared in verses 3 and 4. In verses 18-20, Paul brings his argument to a close. In

these verses, he alludes to many things that he mentioned to Timothy in verses 3-

17.

Knight writes, “Verses 18-20 pick up the threads of this chapter and draw its

main perspectives to a conclusion. Paul returns the addressee of the letter (τέκνον

Τιµόθεε; v. 18; cf. v. 2) and reiterates the task already referred to (‘this charge,’ cf.

verses 3-7). He uses in verse 18 the concepts of Christ’s entrusting and enabling

which he has just used with reference to himself (verses 11-12): ‘I entrust’

(παρατίθεµαί σοι, 18) is to be understood in the light of Timothy’s call and

enabling (κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας). He appeals to Timothy to

engage in a spiritual warfare (στρατεύῃ…τὴν καλὴν στρατείαν) adequately

prepared for the task by faith and a good conscience (ἔχων πίστιν καὶ ἀγαθὴν

συνείδησιν), which Paul as already shown is provided in Christ (verse 14).

Knowing the gospel’s power, which is the foundation for the charge (verses 5, 18),

and having been reminded of its reality in Paul’s life as an example of its power for

others (verses 12-16), Timothy can be encouraged to wage such warfare (verse 18)

even if there are opponents (verses 19-20).” (Knight, George W. III, The Pastoral

Epistles: A Commentary on the Greek Text; page 107; William B. Eerdmans

Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press;

Bletchley).

In verses 18-20, the apostle seeks to encourage Timothy who could very well

have been discouraged with the situation in Ephesus. He does this by reminding his

young delegate of the prophecies that were made concerning him at his ordination.

The Lord who strengthened Paul as mentioned in verse 12 will empower Timothy

to accomplish the task of confronting these apostate pastors in Ephesus. Two of


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these apostate teachers are mentioned by Paul in these verses, namely, Hymenaeus

and Alexander.

In verse 18, Paul validates what he has been urgently requesting of Timothy in

verse 3 and 4 since it is in accordance with divine prophecy with regards to the

young pastor.

In verse 19, Paul is concerned that Timothy does not fall into the same trap as

these apostate pastors in Ephesus so he tells the young pastor to watch himself and

see to it that he holds firmly to the body of doctrines that he taught Timothy. The

Ephesians are also warned in this verse since he tells them that many have fallen

away from the Paul’s apostolic doctrine. The fact that Paul had to discipline

Hymenaeus and Alexander emphasizes the urgency of the situation in Ephesus.

This final paragraph in verses 18-20 can be divided into two sections. In 18-

19a, Paul encourages Timothy to perform this task in Ephesus by reminding him of

what was prophesied about him at his ordination. In 19b-20, the apostle mentions

that these unidentified unfaithful pastors in Ephesus led by Hymenaeus and

Alexander have fallen away from his apostolic teaching, which he calls “the faith.”

Thus, this paragraph presents a contrast between the unfaithful pastors in Ephesus

with Timothy who was to be faithful to his apostolic teaching.

This paragraph mentions the spiritual warfare that Timothy was to be engaged

in and the battleground is the souls of these unfaithful pastors and the souls of the

flock of God in Ephesus. The battle centers upon the content of what is being

taught to the church.

Paul statements in this final paragraph make clear to Timothy that he is engaged

in spiritual combat or warfare. He is involved in a confrontation between Satan and

the Lord. He is to find on behalf of the gospel of Jesus Christ, which these

unidentified pastors have failed to do. It is the gospel versus the false teaching of

these unfaithful pastors who were influenced by the Judaizers who misapplied the

Mosaic Law for their own selfish purposes.

1 Timothy 1:18 This command I entrust to you, Timothy, my son, in

accordance with the prophecies previously made concerning you, that by them

you fight the good fight, 19 keeping faith and a good conscience, which some

have rejected and suffered shipwreck in regard to their faith. 20 Among these

are Hymenaeus and Alexander, whom I have handed over to Satan, so that

they will be taught not to blaspheme. (NASU) “This command” is composed of the accusative feminine singular form of the

immediate demonstrative pronoun houtos (οὗτος) (oo-toce), “this” and the

articular accusative feminine singular form of the noun parangelia (παραγγελία)

(pahr-ahn-ya-lee-ah), “command.”

Houtos


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The immediate demonstrative pronoun houtos, “this” does not refer to the hina

clause to follow since this clause presents the purpose of the charge rather than its

content. Houtos refers to Paul’s urgent request in verses 3-5 that Timothy order

certain unidentified pastors in Ephesus to stop teaching false doctrine to the church

in that city as well as to stop being occupied with Jewish myths and useless

genealogies. The charge not only involves prohibitions for these pastors to stop

teaching false doctrine and being occupied with Jewish myths and useless

genealogies but also it involves a call for these pastors to be faithful in

administrating the household of God by adhering to Paul’s gospel or apostolic

teaching, which can be summarized as loving God with one’s entire being and

one’s fellow Christian and human being.

In verse 3 Paul reveals that when leaving Macedonia, he urged Timothy to stay

on in Ephesus to command certain Ephesian believers to not teach false doctrines.

1 Timothy 1:3, Since I urgently requested you to stay on in Ephesus when I

myself was about to depart for Macedonia in order that you may command

certain individuals not to teach at any time, false doctrine, continue making it

your habit of performing this task. (My translation) This verse is an elliptical causal clause meaning that Paul does not explicitly

command Timothy to command certain Ephesian men to not teach false doctrines

but rather he only presents the basis or the reason for doing so. This verse is an

urgent request for Timothy to fulfill the task of confronting the false teachers in

Ephesus. It presents the basis for Timothy commanding certain Ephesian believers

to stop teaching false doctrines. The emphasis is not upon a comparison between

Paul urging Timothy when leaving Macedonia to stay on at Ephesus in order to

instruct certain men not to teach false doctrines and Timothy doing exactly that

now that Paul has left him in Ephesus. Rather, his emphasis is that he wants

Timothy to continue commanding certain Ephesian believers to not teach false

doctrines because he commanded him to do so upon leaving for Macedonia. His

emphasis is as to why he wants Timothy to confront these false teachers. This is to

help support Timothy in this task since he is emphasizing in this causal clause his

apostolic authority that he received from the Lord Jesus Christ Himself. To reject

Paul’s instructions was to reject the Lord Himself.

“To stay on in Ephesus” implies that Paul wanted Timothy to continue

confronting those teaching false doctrines in Ephesus. It expresses the concept of

perseverance.

“When I myself was about to depart for Macedonia” refers to Paul traveling

from Ephesus to the Roman province of Macedonia. It emphasizes the immediacy

of Paul departing for Macedonia indicating that Paul requested that Timothy

remain at Ephesus in order to command certain Ephesian not to teach false


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doctrines when he was about to depart for Macedonia. It also implies that Paul was

in Ephesus when he urgently made this request of Timothy.

“In order that you may command certain individuals not to teach at any

time, false doctrine” is a purpose clause that indicates that Paul’s purpose for

urgently requesting that Timothy stay on in Ephesus was so that he could

command certain Ephesian believers not to teach false doctrine. The purpose is

further described in verse 4 indicating that Paul wanted these Ephesian believers

who taught false doctrines to also not occupy themselves with myths and

interminable genealogies. It implies clearly that Paul has delegated authority to

Timothy to rebuke and hold these false teachers accountable since this word

indicates that the false teachers in Ephesus are under Paul’s apostolic authority and

are thus Christians. The fact that Paul is commanding these unidentified

individuals to stop teaching false doctrine clearly implies that they are believers

since Paul would not have authority over a non-believer. It also indicates that they

were pastors since Acts 20:28 records Paul predicting to the pastors in Ephesus that

some of them would become apostates.

“Certain individuals” refers to unidentified Christian pastor-teachers who

taught false doctrines in fulfillment of Paul’s prophesy recorded in Acts 20:28. It

means that there was more than one pastor in Ephesus who was teaching false

doctrines. However, it does not mean that all the pastors were doing so.

“Not to teach at any time, false doctrine” speaks of the act of teaching that

which is contrary to the apostolic teaching of Paul. It does not refer to the style of

teaching or manner of teaching but the content of teaching. It describes the content

of the teaching of these pastors in Ephesus as fundamentally and essentially

different than Paul’s apostolic teaching. This prohibition denies any idea of these

Christian pastors in Ephesus teaching heretical doctrines.

Verse 4 further describes the purpose for Paul urgently requesting that Timothy

stay on in Ephesus. In this verse, Paul states that not only did he not want these

Ephesian pastors at any time to teach false doctrine but also not to occupy

themselves with myths and interminable genealogies. He goes on to state that these

myths and interminable genealogies merely promote speculation rather than help

them fulfill their responsibilities of administrating God’s household. So this verse

begins a description of the content of what these pastors in Ephesus taught who

had strayed from Paul’s teaching.

This verse is connecting Paul’s prohibition that certain Ephesian pastors were

not to teach at any time, false or heretical doctrine with the prohibition for these

same pastors to not pay attention to myths and useless genealogies. It makes clear

that Paul does not want these unidentified pastors in Ephesus to at any time

“occupy their minds” with myths.


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“Myths” describes the content of the teaching of these unidentified pastors in

Ephesus as falsehood in contrast to Paul’s gospel, which is absolute truth since it is

inspired by the Holy Spirit as well as rooted in historical events (crucifixion, death

and resurrection of Christ) and an historical individual (Jesus of Nazareth). It has

nothing to do with Gnosticism since the phrase “teachers of the Law” and Titus

1:14 describing these myths as Jewish indicate that the myths and genealogies

mentioned by Paul in 1 Timothy 1:4 were Jewish in nature.

“Useless genealogies” refers to a listing of descendants of a particular

individual. Specifically, it refers to the genealogies in the Old Testament. Paul was

not against the study of the genealogies of the Bible since they can teach us quite a

bit about God’s creation, His desire to redeem mankind, and His sovereign control

over history. The apostle was against the misuse of genealogies.

Though it is true that the Old Testament genealogies were important with

respect to the claims of Jesus of Nazareth as the promised Jewish Messiah and

taught the sovereignty of God over the human race, they did not promote the

administration of God’s household by these pastors. They would not help these

pastors to fulfill their responsibilities.

The causal clause “because the nature of which, as an eternal spiritual

truth, promote pointless arguments rather than the administration of God’s household” refers to these unidentified individuals in Ephesus fulfilling their

stewardship as pastor-teachers. Specifically, it refers to the administration of God’s

household, which is the church. It refers to leading the church in Ephesus.

In 1 Timothy 1:4, the noun oikonomia means “administration of a household”

and refers to these unidentified individuals in Ephesus fulfilling their stewardship

as pastor-teachers. Specifically, it refers to “the administration” of God’s

household, which is the church. This word thus implies that they are believers

since only believers can administrate the church.

The context clearly indicates this since Paul is contrasting what these pastor-

teachers were doing in Ephesus in contrast to what they should have been doing.

They were occupied with studying and teaching false doctrine because they were

occupied with Jewish myths and useless genealogies rather than fulfilling their

responsibilities as pastor-teachers. Therefore, the word could not possibly mean

“plan” or “purpose” referring to the Father’s plan to provide eternal salvation for

all mankind through the death and resurrection of Jesus Christ and is proclaimed

through the gospel.

As Marshall rightly points out “oikonomia in this sense does not provide a very

logical counterpart to ekzetesis with which it is contrasted.” (Marshall, I. H.,

International Critical Commentary: The Pastoral Epistles; T & T Clark LTD;

Copyright 1999)


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The word speaks of the “spiritual authority” or “spiritual responsibility” of

these pastors in Ephesus that has been entrusted to them by the Lord Jesus Christ.

So Paul is attempting to remind these pastors to full their responsibilities as pastor-

teachers. They were not faithful in fulfilling their responsibilities as pastor-teachers

by being occupied with Jewish myths and useless genealogies, which by their

nature produce only pointless arguments.

Fee contends that the context “does not seem to be on the failure of the false

teachers to exercise faithful stewardship but on the gospel as God’s work, based on

or known by faith.” (Page 42). However, this observation seems to be based upon

the meaning of the articular prepositional phrase that follows it τὴν ἐν πίστει, “which is by faith.”

The noun pistis speaks of being faithful to one’s responsibilities rather than

exercising faith in Christ for salvation. The context is all about what these pastors

were doing in not fulfilling their responsibilities. So how Fee can come to this

conclusion about the context seems to be because of his interpretation of the phrase

τὴν ἐν πίστει, “which is by faith.”

In the context of 1 Timothy 1:4 and the rest of the epistle, Paul is clearly

attempting to set things straight with the church in Ephesus, starting with the

leadership. Towner contrasts Marshall’s view with that of Johnson. The former’s

interpretation of oikonomia in 1 Timothy 1:4 emphasizes the activity of

management (the pastors in Ephesus) whereas Johnson emphasizes the idea of

order meaning that Paul is “contrasting the speculations of the false teachers which

produce disruption and a flawed understanding of behavior and of God’s will, with

‘faithful attention to’ God’s way of ordering his creation.” (Page 113).

However, Johnson’s view and that of Towner who concurs with Johnson fail to

recognize that Paul is attempting to stop the current activities of these pastor-

teachers and get them to fulfill their responsibilities. He is concerned about getting

them back on track. Paul just finished issuing a prohibition for these pastors to stop


genealogies that only promote pointless arguments. If these pastors had only been

about fulfilling their responsibilities, then things in Ephesus would not be out of

order and their would have been no need to write this epistle in the first place!

There is disorder in Ephesus because these pastors have not been fulfilling their

responsibilities because they’ve been sidetracked. If these pastors were teaching

Paul’s doctrine, then there would have been no disorder in the churches in

Ephesus.

In 1 Timothy 1:4, the noun pistis means “faithfulness” since it is used in

relation to these unidentified pastors in Ephesus fulfilling their responsibilities and

stewardship in God’s household. It is the object of the preposition en, which is a

marker of means by which an event takes place. Here it indicates that these


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unidentified pastors in Ephesus will administrate God’s household by being

faithful to their responsibilities to do so.

“Continue making it your habit of performing this task” is a supplied

ellipsis and should be inserted into the translation at the end of verse 4. It refers to

Paul commanding certain pastors in Ephesus not to at any time teach false

doctrine. It implies that Timothy was already about performing this task when this

letter arrived from Paul. Timothy was being faithful!

Verse 5 records Paul writing to Timothy that the result of his and Timothy’s

instruction is love from a pure heart, a good conscience and a sincere faith.

1 Timothy 1:5 However, the result, which this command produces is, as an

eternal spiritual truth, divine-love from a pure heart as well as a conscience

that is divine good in quality and character and in addition a sincere faith.

(My translation) This verse is contrasting the negative ungodly results of some unidentified

pastors in Ephesus teaching false doctrine and being occupied with myths and

useless genealogies and the positive results if they are faithful in administrating

God’s household. The negative result of the former is that the church in Ephesus

will be involved with pointless arguments. The positive result of the latter is the

church will function in God’s love for one another since the result of obeying

Paul’s apostolic teaching is love for God and love each other.

The noun telos in 1 Timothy 1:5 does not mean “objective” or “purpose” but

rather “result” since Paul is contrasting the negative ungodly results of these

pastors in Ephesus teaching false doctrine and being occupied with myths and

useless genealogies and the positive results of their being faithful in administrating

God’s household. The negative result of the former is that the church in Ephesus

will be involved with pointless arguments. The positive result of the latter is the

church will function in God’s love for one another since the result of obeying

Paul’s apostolic teaching is love for God and love each other.

In 1 Timothy 1:5, the noun agape means “divine-love” and refers to the

Ephesian believers’ divine-love as it functions towards each other since Paul is

contrasting the negative ungodly results of these pastors in Ephesus teaching false

doctrine and being occupied with myths and useless genealogies and the positive

results of their being faithful in administrating God’s household.

“From a pure heart” teaches that a pure heart is the source from which God’s

love is exercised towards one’s fellow Christian. This prepositional phrase teaches

that when the Christian obeys the command to love one another as Christ loved

him it is from a heart that is experiencing fellowship with God and being

influenced by the Holy Spirit. This prepositional phrase refers to the state of the

Christian’s soul that does not have any known sin in its stream of consciousness. It

refers to the believer experiencing fellowship with God and being influenced by


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the Spirit. It speaks of the believer bringing his thoughts into obedience to the

Spirit.

“A conscience that is divine good in quality and character” refers to the

Christian’s conscience or whose standards are in accordance with the Father’s will

because the Christian is being influenced by the Spirit. The Christian is filled with

or influenced by the Spirit when they bring their thoughts into obedience to the

teaching of the Spirit, which is heard through the communication of the Word of

God.

Therefore, the conscience, where the norms and standards reside, is divine in

quality and character because the teaching of the Spirit as recorded in the Word are

the basis for the norms and standards. It describes the Christian’s conscience as

being intrinsically valuable, intrinsically good, inherently good in quality but with

the idea of good which is also profitable, useful, benefiting others, benevolent

because their norms and standards are based upon the teaching of the Spirit in the

Word of God.

This prepositional phrase indicates that loving one’s fellow Christian as Christ

loved all men also finds its source in a conscience that is divine good in quality and

character. This means that loving one’s fellow Christian as Christ loved all men

originates from not only a pure heart but also a conscience that is divine good in

quality and character, which is the result of being filled with the Spirit and letting

the Word of Christ richly dwell in your soul.

“A sincere faith” speaks of the Christians’ post-conversion faith in the Word of

God or in other words, their faith in the Spirit’s teaching that is revealed through

the communication of the Word of God. It does not refer to saving faith or faith in

Jesus Christ for eternal salvation but rather the Christian’s faith in the Word of

God after their conversion since in context Paul is addressing the conduct of

Christians as a result of their pastors teaching sound doctrine rather than false

doctrine.

Also, in context, pistis is used in relation to the Christian obeying the command

to love his fellow believer as Christ loves, which is accomplished by exercising

faith in the Spirit’s teaching in the Word of God and specifically, the command to

love one another as Christ loves. Obedience to the Spirit’s teaching in the Word of

God to love one another as Christ loved is the direct result of the believer

exercising faith in the Spirit’s teaching since obedience to the commands of the

Word of God are the direct result of exercising faith in the Spirit’s teaching in the

Word of God.

Therefore, in 1 Timothy 1:18, the immediate demonstrative pronoun houtos

refers to Paul’s urgent request in verses 3-5 that Timothy order certain unidentified

pastors in Ephesus to stop teaching false doctrine to the church in that city as well

as to stop being occupied with Jewish myths and useless genealogies. The charge


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not only involves prohibitions for these pastors to stop teaching false doctrine and

being occupied with Jewish myths and useless genealogies but also it involves a

call for these pastors to be faithful in administrating the household of God by

adhering to Paul’s gospel or apostolic teaching, which can be summarized as

loving God with one’s entire being and one’s fellow Christian and human being.

It does not refer to the following hina clause since the articular construction of

the noun parangelia, “command” is anaphoric meaning that it is pointing back to

a charge mentioned in the previous context. We will translate the word “this.”

Parangelia

In 1 Timothy 1:5, the noun parangelia refers to Paul’s prohibition that appears

in 1 Timothy 1:3-4, which prohibited a certain group of unidentified pastors in

Ephesus from teaching false doctrine and being occupied with myths and useless

genealogies. The result of these unfaithful pastors teaching false doctrine was

pointless arguments and divisiveness in the body of Christ whereas the result of

being faithful in administrating the household of God by adhering to Paul’s gospel

was love for God and love for one another. Thus, the noun parangelia in verse 18

is a reference to everything that Paul taught in verses 3-5. It denotes that Paul

wants these pastors to stop being unfaithful and get back to being faithful.

The articular construction of the word is anaphoric as we noted above

indicating that the word is pointing back to a charge in the previous context. The

word is an accusative direct object meaning that it is receiving the action of the

verb paratithemi, “I entrust.” So we will translate parangelia, “command.”

Paul Entrusts Timothy with the Charge in Verses 3-5



you fight the good fight. (NASU) “I entrust to you, Timothy, my son” is composed of the first person singular

present middle indicative form of the verb paratithemi (παρατίθηµι) (pah-dah-

teeth-ah-mee), “I entrust” and the dative second person singular form of the

personal pronoun su (σύ) (see), “you” and the vocative neuter singular form of the

noun teknon (τέκνον) (tek-known), “child” vocative masculine singular form of

the proper name Timotheos (Τιμόθεος) (ti-moe-thay-oce), “Timothy.”

Paratithemi


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This verb is a compound word composed of the preposition para, “beside” and

the verb tithemi, “to set, place.” In classical literature the word means “to set

alongside, set before” or “to give someone something in trust.” The latter is used

here by Paul in 1 Timothy 1:18.

Mounce writes that the word “is a legal term indicating something left in

another’s care for whose safety that person is responsible” (Mounce, William D.,

The Word Biblical Commentary, volume 46, Pastoral Epistles; page 65; Thomas

Nelson, 2000)

Knight commenting on the word as well, writes that this word “has the double-

sided nuance of both safekeeping and transmission to others (see 2 Tim. 2:2; cf.

Lk. 12:48; 23:46). One may possibly say, therefore, that Paul is not only entrusting

a παραγγελία to Timothy but also that he is entrusting to him the same παραγγελία

that Paul himself has been entrusted with (cf. Mauer, TDNT VIII, 163) (Ibid. 107-

108).

This word was a “commercial technical term for giving something to someone

in trust for safekeeping” (Analytical Lexicon of the Greek New Testament, page

298).

Therefore, in 1 Timothy 1:18, the verb paratithemi means “to entrust” and has

as its object the noun parangelia, “command” which refers to the charge in verses

3-5. This indicates that Paul was entrusting Timothy with a charge that he himself

had received from the Lord and was passing along to Timothy to have these

pastors in Ephesus stop being unfaithful and to get back to fulfilling their duties of

proclaiming the gospel. It implies that Paul considers Timothy himself to be

faithful and responsible enough to communicate this charge to these men and thus

would be an encouragement to his young delegate.

The present tense is a progressive or descriptive present used to describe a

scene in progress or something that it taking place at the time of writing. It

indicates that Paul at the time of writing was entrusting Timothy to get these

unidentified pastors back on track. The active voice indicates that Paul as the

subject is performing the action of entrusting Timothy with the charge that appears

in verses 3-5. The indicative mood is declarative presenting this Pauline assertion

as a non-contingent or unqualified statement. We will translate the verb “I at this

particular time entrust.”

Personal Pronoun Su

The personal pronoun refers of course to Timothy and functions as a dative

indirect object meaning that it is receiving the direct object indicating that Timothy

is the recipient of this charge that appears in verses 3-5.


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Timotheos

The proper name Timotheos means “one who honors God” since it is composed

of the noun time, “honor” and the noun theos, “God.” The word is a reference to

Paul’s disciple who was from Lystra and was converted to Christianity during

Paul’s first missionary journey and joined Paul permanently during his second

missionary journey (Acts 16:1-5). His mother was Jewish but his father is

described as a Greek (Acts 16:1). 2 Timothy 1:5 speaks of the sincere Jewish faith

of Timothy’s grandmother Lois and of his mother Eunice as well as Timothy’s

early instruction in the Hebrew Scriptures.

Paul describes him as: (1) “My fellow-worker” (Rm. 16:21). (2) “God’s fellow-

worker” (1 Th. 3:2). (3) “My beloved and faithful student in the Lord” (1 Cor.

4:17). (4) “True child in the faith” (1 Tm. 1:2; Phlp. 2:22). (5) “A Christian

gentleman of proven worth” (Phlp. 2:22). (6) “Brother” (2 Cor. 1:1; Col. 1:1). (7)

“My son” (1 Tm. 1:18; cf. v. 1; 1 Cor. 4:14). (8) “I have no one like-minded”

(Phlp. 2:20). (9) “Slave of Christ Jesus” (Phlp. 1:1). (10) “Seeks the things of Jesus

Christ” (Phlp. 2:21). (11) “Loyal” (2 Tm. 3:10). (12) “Doing the Lord’s work” (1

Cor. 16:10).

In 1 Timothy 1:18, this word is a vocative of emphatic emotional address since

the word is in apposition to another vocative, which is teknon. It expresses the

urgency of the situation in Ephesus and the importance of Timothy carrying out

Paul’s instructions in this epistle in order to deal with the problem in Ephesus.

Teknon

As was the case in 1 Timothy 1:2, teknon here in verse 18 means “spiritual

child” describing Timothy as Paul’s spiritual child emphasizing the spiritual

relationship that Paul had with Timothy. It denotes spiritual paternity meaning that

Timothy got saved through Paul’s missionary activities. Paul’s reference to

Timothy in 1 Corinthians 4:17 as his son indicates that Timothy’s conversion to

Christ dates from the proclamation of the gospel on Paul’s first missionary journey.

Timothy then became an associate and traveling companion of the apostle Paul. 1

Timothy 1:18 strongly suggests that some prophetic utterances about Timothy had

first pointed him out to Paul and had encouraged Paul to enlist him as a fellow-

soldier of Christ. Paul’s description of Timothy in 1 Timothy 1:2 and 1 Corinthians

4:17 indicate that he was indeed Timothy’s spiritual father and mentor. We will

translate this word “spiritual child.”

Ellipsis


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Omitted but clearly implied by the context is the genitive first person singular

form of the personal pronoun ego (ἐγώ) (eh-go), “my” which refers of course to

Paul and functions as a genitive of possession indicating that Timothy belongs to

Paul in the spiritual sense as his spiritual child.

Paul’s Charge Is In Accordance with the Prophecies Concerning Timothy



you fight the good fight. (NASU)

“In accordance with the prophecies previously made concerning you” is

composed of the preposition kata (κατά) (kah-tah), “in accordance with” and the

articular accusative feminine plural form of the noun propheteia (προφητεία) (pro-

fee-tee-ah), “the prophecies” and the accusative feminine plural present active

participle form of the verb proago (προάγω) (pro-ah-go), “previously made” and

the preposition epi (ἐπί) (eh-pee), “concerning” and the accusative second person

singular form of the personal pronoun su (σύ) (see), “you.”

Propheteia

The noun propheteia is a compound word composed of the preposition pro,

“before” and the verb phemi, “to say, speak,” thus the word literally means “to

speaking before.”

The noun was used in classical Greek for the “gift of interpreting the will of the

gods” (Liddell-Scott, page 1539-1540). Propheteia means both “to declare openly,

publicly” and to “fortell.” It did not appear in non-Jewish Greek writers until after

the first century A.D. (Theological Dictionary of the New Testament, volume 6,

page 784).

The word appears fifteen times in the Septuagint where it can mean “prophecy”

as well as “revelation, vision.” It appears nineteen times in the Greek New

Testament.

Greek-English Lexicon of the New Testament Based on Semantic Domains list

the following: (1) an utterance inspired by God – ‘inspired utterance, prophecy’

(volume 2, page 440) (2) the capacity or ability to utter inspired messages – ‘to

prophesy, ability to prophesy, to be able to speak inspired messages’ (volume 2,

page 441).

A Greek-English Lexicon of the New Testament and Other Early Christian

Literature-Third Edition: (1) act of interpreting divine will or purpose, prophetic


13

activity (2) the gift of interpreting divine will or purpose, gift of prophesying (3)

the utterance of one who interprets divine will or purpose, prophesy.

Vine commenting on the word writes, “Propheteia signifies ‘the speaking forth

of the mind and counsel of God’ (pro, ‘forth,’ phemi, ‘to speak’); in the NT it is

used (a) of the gift, e. g., Rom 12:6; 1 Cor 12:10; 13:2; (b) either of the exercise of

the gift or of that which is ‘prophesied,’ e. g., Matt 13:14; 1 Cor 13:8; 14:6,22 and

1 Thess 5:20, ‘prophesying (s)’; 1 Tim 1:18; 4:14; 2 Peter 1:20,21; Rev 1:3; 11:6;

19:10; 22:7,10,18,19. (Vine’s Expository Dictionary of Biblical Words, Copyright

(c)1985, Thomas Nelson Publishers)

Vine citing Hogg and Vine writes, “Though much of OT prophecy was purely

predictive, see Mic 5:2, e. g., and cf. John 11:51, prophecy is not necessarily, nor

even primarily, fore-telling. It is the declaration of that which cannot be known by

natural means, Matt 26:68, it is the forth-telling of the will of God, whether with

reference to the past, the present, or the future, see Gen 20:7; Deut 18:18; Rev

10:11; 11:3....In such passages as 1 Cor 12:28; Eph 2:20, the ‘prophets’ are placed

after the ‘Apostles,’ since not the prophets of Israel are intended, but the ‘gifts’ of

the ascended Lord, Eph 4:8,11; cf. Acts 13:1;...; the purpose of their ministry was

to edify, to comfort, and to encourage the believers, 1 Cor 14:3, while its effect

upon unbelievers was to show that the secrets of a man's heart are known to God,

to convict of sin, and to constrain to worship, vv. 24,25. With the completion of the

canon of Scripture prophecy apparently passed away, 1 Cor 13:8,9. In his measure

the teacher has taken the place of the prophet, cf. the significant change in 2 Peter

2:1. The difference is that, whereas the message of the prophet was a direct

revelation of the mind of God for the occasion, the message of the teacher is

gathered from the completed revelation contained in the Scriptures.” (From Notes

on Thessalonians by Hogg and Vine. pp. 196, 197 cited by Vine’s Expository

Dictionary of Biblical Words, Copyright (c)1985, Thomas Nelson Publishers)

The Analytical Greek Lexicon Revised lists the following, “prophecy, a

prediction of future events; prophecy, a gift faculty by setting forth and enforcing

revealed truth; prophecy, matter of divine teaching set forth by special gift” (Page

354).

In 1 Timothy 1:18, the noun propheteia refers to the exercise of the temporary

or discontinued spiritual gift of being a prophet. This gift is no longer existent

since it existed during the pre-canon period of the church age to fill the void until

the New Testament canon had been completed. Timothy and Paul lived during the

pre-canon period of the church.

The prepositional phrase to follow indicates quite clearly that the content of

these prophecies was related to the charge that Paul gave Timothy in verses 3-5

and who is being reminded here of them by the former. Thus, these prophecies

were not related to the identification of Timothy’s spiritual gift of pastors-teacher


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or that he would be a faithful servant of the gospel and friend of Paul. The noun

propheteia refers to those prophecies that were made about Timothy that

undoubtedly spoke of what God would do through him in this situation in Ephesus.

These prophecies thus prompted Paul to leave Timothy in Ephesus and allowed

him to go to Macedonia. 1 Timothy 4:14 mentions the prophecy made of Timothy

at his ordination. However, this word in 1 Timothy 1:18 is in the plural and not the

singular as in 4:14.

The articular construction of the noun emphasizes with Timothy that these

prophecies in his past about him were “well-known” to him.

The Discontinued Spiritual Gift of Prophecy

The word is used for this spiritual gift in Romans 12, 1 Corinthians 12:10, 13:2

and 14:22. The gift of prophecy is referred to by the word prophetes, “prophet” in

Ephesians 2:20, 3:5 and 4:11.

Romans 12:1 Therefore, I appeal to each and every one of you spiritual

brothers and sisters on the basis of the merciful acts produced by God the

Father to offer your bodies as a sacrifice-alive, holy, extremely pleasing and

beneficial to God the Father, which is your reasonable service. 2

Consequently, do not conform your behavior in accordance with the

standards of this age. On the contrary, permit yourselves to be transformed

by renovating your mind in order that each and every one of you may discern

what is, as an eternal spiritual truth, God the Father’s will, that which is good

as well as extremely pleasing and in addition perfect. 3 In fact, by means of

the spiritual gift, which was assigned to me for the benefit of myself and

others I say for the benefit of each and every person, namely those who are at

this particular time living among all of you not to think more highly of oneself

than what one is, as an eternal spiritual truth, obligated to think. On the

contrary, make it a habit to think so that you think properly about yourselves

consistent with the objective standard God the Father distributed to each and

every person without exception for their benefit, namely justifying faith. 4

Because in fact, just as in one body, we, as a physiological fact, possess many

members however all the members, as a physiological fact, by no means

possess the same function. 5 So in the same way, we, the many, as an eternal

spiritual truth, exist as one body in union with Christ, thus logically are, as an

eternal spiritual truth, members individually belonging to one another. 6 Thus

logically, as a result we, as an eternal spiritual truth, do possess and

experience diverse spiritual gifts according to the grace which was given for

the benefit of each and every one of us: whether the function of prophesy,

according to the standard, which is the Christian faith. (My translation)


15

Ephesians 2:19 So then you are no longer strangers and aliens, but you are

fellow citizens with the saints, and are of God's household, 20 having been

built on the foundation of the apostles and prophets, Christ Jesus Himself

being the corner stone. (NASU)

Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the

sake of you Gentiles, 2 if indeed you have heard of the stewardship of God's

grace which was given to me for you 3 that by revelation there was made

known to me the mystery, as I wrote before in brief (in Ephesians 1:8-9). 4 By

referring to this, when you read you can understand my insight into the

mystery of Christ (that which is disclosed in Christ) 5 which in other

generations was not made known to the sons of men, as it has now been

revealed to His holy apostles and prophets in the Spirit. (NASU)

Ephesians 4:11 And He gave some as apostles, and some as prophets, and

some as evangelists, and some as pastors and teachers. (NASU) The prophet communicates that which he received from direct revelation from

God whereas the pastor-teacher communicates from the revelation from God in the

completed canon of Scripture.

The authority of the former is based upon direct revelation from God and

exercised through the communication of this revelation to the church. On the other

hand, the authority of the latter is based upon revelation already received from

God, i.e. completed canon of Scripture or before the canon was closed, the

revelation already received and exercised through communication of this revelation

to the church.

The gift of prophecy involved not only communicating with regards to the

future but also communicating messages from God to the church that were

consistent with the completed canon of Scripture, which was not yet complete

when this gift was extant.

In the Old Testament, there were a number of activities that the prophets of God

were involved in such as communicating doctrine, issuing judgments,

communicating future events, serving in the Temple, performing miracles,

proclaiming Messianic prophecies, and interceding through prayer for the people

(Hab. 3). The role of the New Testament prophets was much the same.

An inspired prophet could be identified using the tests for prophets in Deut.

13:1-5; 18:14-22.

Deuteronomy 18:22 When a prophet speaks in the name of the LORD, if

the thing does not come about or come true, that is the thing which the LORD

has not spoken. The prophet has spoken it presumptuously; you shall not be

afraid of him. As with all the spiritual gifts, the gift of prophecy was bestowed upon church

age believers for the first time on the day of Pentecost (Acts 2:16). Only a few


16

Christian prophets are mentioned in the New Testament directly such as Judas and

Silas (Acts 15:32), the prophets at Antioch (Acts 13:1), Agabus and the prophets

from Jerusalem (Acts 11:27) and the four daughters of Philip the evangelist (Acts

11:9). 1 Corinthians reveals that there were several of them in the Corinthian

church. Some of them moved about from church to church (Acts 11:27; 21:10). It

is evident that the functions of the prophet must sometimes have crossed those of

the apostle, and so we find Paul himself described as a prophet long after he had

been called to the apostleship (Acts 13:1).

The gift of a prophet was designed to minister to the church (1 Corinthians

14:4, 22) and often his message was one of “edification, and exhortation, and

consolation” (1 Corinthians 14:3). Sometimes, the prophet was empowered to

make an authoritative announcement of the divine will in a particular case (Acts

13:1).

The first century apostolic church was not to despise prophetic utterances (1

Thessalonians 5:20) and was also given the gift to discern if a message from a so-

called prophet was of God or not (1 Corinthians 14:29). In rare instances we find

him uttering a prediction of a future event (Acts 11:28; 21:10).

The gift of prophecy ranks second only to the gift of apostleship according to

the lists in 1 Corinthians 12:28, Ephesians 2:20 and 4:11.

John Walvoord makes the following comment regarding the gift of prophecy,

he writes, “The gift of prophecy although claimed by a few, generally speaking,

has also been recognized as having only passing validity. In the early church prior

to the completion of the New Testament, authoritative revelation was needed from

God not only concerning the future where the prophet was a forthteller, but also

concerning the future where the prophet was a foreteller. The Scriptures

themselves contain illustrations of such prophetic offices and their exercise. The

gift is mentioned in Romans 12:6; 1 Corinthians 12:10; and 14:1-40. A number of

illustrations are found as in the case of Agabus who predicted a famine (Acts

11:27-28), and who warned Paul of his sufferings (Acts 21:10-11). Among the

prophets and teachers at Antioch according to Acts 13:1 were Barnabas, Simeon,

Lucius, Manaen, and Paul. Even women could be prophets as illustrated in the four

daughters of Philip (Acts 21:9). Paul clearly had the prophetic gift as manifested in

Acts 16:6ff; 18:9-10; 22:17-21; 27:23-24. Among the others who were evidently

prophets were Judas and Silas (Acts 15:32). All of these were used as authoritative

channels through which God could give divine revelations, sometimes about the

contemporary situation and sometimes about the future. New Testament prophets

were like prophets in the Old Testament who spoke for God, warned of judgment

and delivered the message from God, whether contemporary or predictive. The Old

Testament prophet, however, was more of a national leader, reformer and patriot,

and his message usually was to Israel alone. In the New Testament the prophet


17

principally ministered to the church and did not have national characteristics. In

order to be a prophet the individual had to have a message from God in the form of

special revelation, had to have guidance regarding its declaration so that it would

be given forth accurately, and the message itself had to have the authority of God.

The prophetic office, therefore, was different from the teaching office in that the

teaching office had no more authority than the Scripture upon which it was based,

whereas the prophetic office had its authority in the experience of divine reception

and communication of truth. In the early church the prophetic office was very

important and was considered one of the principal gifts discussed somewhat at

length in 1 Corinthians 14, and given more prominence than other gifts in the list

in 1 Corinthians 12:28. Because no one today has the same authority or the

experience of receiving normative truth, it is highly questionable whether anyone

has the gift of prophecy today. No one has come forward to add even one verse of

normative truth to the Bible. While individuals can have specific guidance and be

given insight to the meaning of Scripture, no one is given truth that is not already

contained in the Bible itself. Accordingly, it may be concluded that the gift of

prophecy has ceased.” (Taken from Theological Journal Library CD, Galaxie

Software by www.bible.org; page 2)

Kata

The noun propheteia is the object of the preposition kata, which functions as a

marker of a norm of similarity introducing the norm which governs something.

This indicates that the “prophecies” previously made about Timothy were “in

accordance with” Paul’s urgent request that Timothy order certain unidentified

pastors in Ephesus to stop teaching false doctrine and being occupied with Jewish

myths and useless genealogies and get back to administrating the household of

God by being faithful to their duties.

Proago

The verb proago in classical Greek meant “to lead forward” or “to bring out.” It

was used of leading someone out of a house. It was used of leading the dead into

the open in the sense of an apparition. The word was also used of leading another

person before a court or judge. It also referred to promoting another to honor and a

military commander leading an advance or a military campaign.

The term appears 13 times in the Septuagint and echoes the usages found in

classical Greek. It is found 20 times in the New Testament.


Literature-Third Edition: (1) transitively to take or lead from one position to


18

another by taking charge, lead forward, lead or bring out (2) intransitively to move

ahead or in front of, go before, lead the way, precede (Page 864).

Louw and Nida list the following: (1) to go prior to someone else’s going—‘to

go prior to, to go away beforehand.’ (15.142). (2) to move in front of or ahead of,

with the implication that both parties are moving in the same direction—‘to go in

front of, to precede.’ (15.143). (3) to lead or bring forward or forth—‘to bring

forward to lead forth.’ (15.171). (4) to happen or occur previous to some point of

time—‘to happen previously, to occur formerly, to happen before.’ (13.114) (5) to

go beyond established bounds of teaching or instruction, with the implication of

failure to obey properly—‘to go beyond bounds, to fail to obey.’ (36.25) (Greek-

English Lexicon of the New Testament Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament lists the following meanings:

(1) transitively lead or bring out (AC 16.30); of a law court bring before (AC

25.26); (2) intransitively go before, precede, lead the way; (a) spatially go in front

of (MT 2.9); (b) temporally come first, happen before (1T 1.18); figuratively, of

sins preceding sinners to the judgment go ahead of time (1T 5.24); of failing to

obey properly go too far, go beyond (2J9) (Page 327).

In 1 Timothy 1:18, the verb proago is used in an intransitive and temporal sense

and means “to happen or take place previously” indicating that these prophecies

concerning Timothy that are consistent with Paul’s urgent request that he get

certain pastors back in line took place in an unidentified point in Timothy’s past.

The present tense and the active voice of the verb are stative indicating that

these prophecies “exist in the state of” taking place in Timothy’s past. The verb

functions also as an attributive participle meaning that it is modifying the noun

propheteia. The presence of the article before it which modifies the noun

propheteia indicates an attributive function. We will translate the “previously

spoken.”

Prepositional Phrase

The personal pronoun su refers once again to Timothy and is the object of the

preposition epi, which functions as a marker of persons benefited by an event

indicating that these prophecies previously mentioned in Timothy’s past were for

his benefit in order to encourage him to fight the good fight. They would

encourage him in spiritual combat that God was with him in the fight. We will

translate this prepositional phrase “about you.”

These Prophecies Were To Encourage Timothy to Fight the Good Fight


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you fight the good fight. (NASU) “That by them you fight the good fight” is composed of the conjunction hina

(ἵνα) (ee-nah), “that” and the second person singular present middle subjunctive

form of the verb strateuo (στρατεύοµαι) (strah-tev-oh), “you fight” and the

preposition en (ἐν), “by” and the dative third person feminine plural form of the

intensive personal pronoun autos (αὐτός) (awf-toce), “them” and articular

accusative feminine singular form of the adjective kalos (καλός) (kah-loce),

“good” and the accusative feminine singular form of the noun strateia (στρατεία)

(strah-tee-ah), “fight.”

Purpose Clause

The conjunction hina is employed with the subjunctive mood of the verb

strateuo to form a purpose clause that expresses the purpose for which Paul

urgently request that he order certain unidentified pastors in Ephesus to stop


genealogies and get back to being faithful administrating the household of God.

Therefore, Paul’s urgent request that he made of Timothy when he was departing

for Macedonia to order certain pastors in that city to stop teaching false doctrine

and get back to being faithful in administrating the household of God by teaching

his gospel was for the express purpose of encouraging him to fight the good fight.

So the purpose of reminding him of this urgent request was to encourage Timothy

in spiritual combat. We will translate the word “in order that.”

These Prophecies Were The Means By Which Timothy Was To Fight

The intensive personal pronoun autos refers of course to these prophecies made

concerning Timothy that were in accordance with Paul’s charge mentioned in

verses 3-5. It is the object of the preposition en, which is a marker of means

indicating that these prophecies were the means by which Timothy was to fight.

These specific prophecies, which were specific words from God to Timothy were

to be the means by which Timothy was to be engaged in spiritual combat in

Ephesus with the kingdom of darkness. We will translate this prepositional phrase

“by means of them.”

Strateuo


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The verb strateuo in classical Greek means “to serve as a soldier, serve in the

army” or “to do military service.” It is found in Homer, Aeschylus and Herodotus.

It occurs only 7 times in the Septuagint and it is found the same number of times in

the New Testament. The military usage appears Esdras A 4:6 and Isaiah 29:7.

In James 4:1, the word is used of the desires of the sin nature warring within the

Christian. Peter uses it of the sin nature waging war against the Christian’s soul in

1 Peter 4:1. It is found in Luke 3:14 as a substantive participle referring to Roman

soldiers.

Paul uses it in 1 Corinthians 9:7 in a military analogy referring to serving as a

solider in the military. It refers to waging spiritual warfare against the kingdom of

darkness in 2 Corinthians 10:3. He uses it again in 2 Timothy 2:4 in a military

analogy referring to a soldier.

In 1 Timothy 1:18, the verb strateuo is a military term. Military illustrations

were favorites of Paul (2 Cor. 10:4; 1 Tim. 6:12; 2 Tim. 2:3; 4:7). This verb is

used in a metaphorical or figurative sense and means “to engage in spiritual

conflict or spiritual combat.” It indicates that Paul reminded Timothy of the charge

that he issued to him before leaving Ephesus to get these pastors in line in order

that he might continue being engaged in spiritual combat with the kingdom of

darkness. This word expresses the sense of urgency to Paul’s request of Timothy to

set these pastors straight in Ephesus.

The present tense of the verb is a “customary” present used to signal an ongoing

state or specifically the continuation of an ongoing state. This indicates that Paul

reminded Timothy of his urgent request that he made of him when departing for

Macedonia and is revealed in verses 3-5 in order that Timothy would “continue to

make it his habit of” being engaged in spiritual combat with the enemy. The active

voice is stative indicating Paul wants Timothy to continue to exist in the state of

being engaged in spiritual combat with the enemy. The subjunctive mood is

employed with the conjunction hina to form a purpose clause. We will translate the

verb “you may continue to make it your habit of being engaged in spiritual

combat.”

Spiritual Combat

The believer has three great enemies according to the Scriptures: (1) Satan, our

chief adversary, the devil: (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note

1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and

government under the control of the evil one and opposed to God and His purposes

for man: (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or

the flesh and all its corrupting power and life-dominating patterns: (Rom. 7:15;

8:4-8, 13; Gal. 5:16-26).


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The intelligence apparatus of a nation plays a vital part in modern warfare.

Unless, we know who our enemy is, where he is, and what he can do, we will have

a difficult time defeating him. The leader of the church’s great invisible enemy is

of course Satan whose name means, “adversary” because he is the enemy of God.

He is also called the “tempter” (Mt. 4:3), the murderer (Jn. 8:44). He is compared

to “lion” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor.

11:13-15), the “god of this age” (2 Cor. 4:4). The Christian is not to be ignorant of

his schemes and devices (2 Cor. 2:11).

The cosmos, composed of the stellar universe (second heaven), the earth and its

atmosphere (first heaven) serve as the theater of military operations for the angelic

conflict pitting the kingdom of God against the kingdom of Satan which are

described in Scripture as light and darkness respectively.

The voluntary substitutionary spiritual death of the humanity of Christ in

hypostatic union at the cross 2000 years was a great strategic victory over Satan in

the angelic conflict (John 12:31; 16:8-11; Col. 2:15; Heb. 2:14).

Our Lord’s strategic victory has paved the way for other tactical victories by

church age believers. The church age believer is involved in spiritual warfare with

the kingdom of darkness (Eph. 6:12-16; Phil. 1:27-30). He is described as a

“soldier” in Scripture (1 Cor. 9:7; Phil. 2:25; 2 Tim. 3-4).

The church age is the intensive stage of the angelic conflict. God has provided

the believer the means to fight in this intensive stage of the angelic conflict. Satan

and the kingdom of darkness would easily destroy the believer if the believer were

left to his own devices using his own human power. God has provided the believer

the power to overcome his spiritual adversary, Satan and the kingdom of darkness

through obedience to the Father’s will, which is revealed by the Holy Spirit

through the communication of the Word of God (1 John 4:4).

The kingdom of darkness will employ fear and intimidation tactics to get the

believer to go AWOL (Absent without Official Leave) from the plan of God (Phil.

1:28; Heb. 2:15; 1 Pet. 5:1-9). Fear is a contradiction to the believer’s spiritual life,

which is a lifestyle of power, love and discipline (2 Tim. 1:7).

Occupation with Christ is the greatest weapon that a church age believer can

employ when entering into offensive action (Col. 3:1-4; Heb. 12:2-3). The believer

who is occupied with Christ is appropriating by faith his union with Christ, which

is revealed by the Holy Spirit in the pages of Scripture.

The intimidation tactics launched by the kingdom of darkness through

unregenerate humanity and unfaithful believers are rendered inoperative when the

believer goes on the offensive by utilizing the Word of God and appropriating by

faith his union with Christ for defensive purposes. In the same way that light

overcomes darkness in the natural realm, the divine omnipotence of the Spirit and

the Word overcomes Satan and his invisible army.


22

All precedence for glorifying God the Father during the church age is derived

from the dispensation of the hypostatic union since the church age is the extension

of the dispensation of the hypostatic union. The believer who is obedient to the

Father’s will as the humanity of Christ in hypostatic union was will achieve tactical

victory over Satan and the kingdom of darkness in the angelic conflict.

The believer who appropriates by faith his union with Christ will experience

victory in spiritual combat. The believer is to fight “from” victory and not “for”

victory since Christ has already gained the victory.

The soldier of Christ Jesus who achieves the objective of executing the plan of

God appears as a luminary or a light in the cosmic system of Satan exposing his

deceitful schemes and defeating him in his own territory (Phil. 2:15).

Location of the Enemy

The base of operations and activities of the kingdom of darkness are located in

the earth’s atmosphere. The fact that they reside in the earth’s atmosphere is

implied by the Hebrew text of Genesis 1:6-8 where the second day of restoration is

not identified by the Lord as tov, “perfect, good.” A comparison of Scripture with

this passage indicates that the reason why the Lord did not call it tov was because

the kingdom of darkness, the fallen angels reside in the earth’s atmosphere.

Genesis 1:1 In eternity past, God created out of nothing the heavens and

the earth. However the earth became an empty desolation, and darkness was

upon the surface of the raging ocean depths. 2 Now, the Spirit of God was

hovering over the surface of the waters. 3 And then, God commanded, “let

there be light,’ and so, there was light.” 4 And then, God observed that in

essence the light was perfect, God then caused a division between the light and

the darkness. 5 And then, concerning the light, God designated the name day

but concerning the darkness, He designated the name night and so it was

evening and so it was morning, the first day. 6 Next, God commanded, “let

there be an atmosphere in the middle of the waters, and let it be a cause of

division between waters from waters.” 7 Consequently, God having restored

the atmosphere and thus having caused a division between the waters, which

were below the atmosphere and the waters, which were above the atmosphere,

thus it came to pass as previously described. 8 And then, concerning the

atmosphere, God designated the name “heavens,” and so it was evening and

so it was morning, the second day. (My translation)

In Genesis 1:3-5, Moses under the inspiration of God the Holy Spirit records for

us the first day of restoration where the Spirit under the direction of the pre-

incarnate Christ restored light to planet earth. Upon the restoration of light, the

Lord pronounced it tov, “good.” But He does not say this after the second day of


23

restoration, which is recorded in Genesis 1:6-8. The reason for this omission is that

Satan and the fallen angels inhabit the earth’s atmosphere.

Ephesians 2:1 And you were dead in your trespasses and sins, 2 in which

you formerly walked according to the course of this world, according to the

prince of the power of the air, of the spirit that is now working in the sons of

disobedience. (NASU) The base of operations of the fallen angels and their activities take place in the

earth’s atmosphere. In the 21st century there is a lot of misinformation regarding

the nature of angels and their activities. This is to be expected since we do live in

the devil’s world. He has been from the beginning and continues to deceive the

entire world regarding his existence, and the nature of himself and his objectives

for becoming like the Most High.

Fallen Angels

The only place where we can find the truth about the angels and concerning

Satan himself is the infallible Word of God. The Bible teaches that angels are

temporarily superior to mankind (Heb. 2). In terms of power and ability, the

present angelic superiority to mankind is obvious in every passage of scripture in

which they are described. This current angelic superiority significantly also

extends to the area of longevity. While mankind is enjoying a sequential residence

on earth (generation following generation), angelic kind has been experiencing a

continuum of existence in heaven, even before the creation of Man.

This longevity, combined with the fact that angels (though creatures like Man)

are not subject to the same degree to the restraints and necessities of time and

space that encumber mankind, undoubtedly contributes to their superior knowledge

and wisdom as well. By its very essence, therefore, the angelic nature is superior to

our present earthly human nature in terms of appearance, intellect, power, mobility

and authority (2 Pet.2:11).

Angels will ultimately be inferior to mankind. Angels will not always be

superior to mankind. Just as our Lord’s humanity is, in resurrection, superior to

angels in every way (Heb.1:4-2:18), so also we are destined to share that

superiority with Him in our resurrection (1 Cor.6:3; Heb.2:5).

Angels are acutely aware of and involved in human affairs. The involvement of

angelic beings in human affairs is part and parcel of their role in promoting (or, in

the case of the fallen angels, opposing) God's plan for human history.

On a more personal level, however, angels are also apparently extremely

interested in observing human behavior in general and in the playing out of God's

plan in particular (1Tim.3:16; 5:21; 1Pet.1:10-12). The observation of human

behavior is particularly true in the case of the Son of Man, our Lord Jesus Christ.


24

1 Timothy 3:16 By common confession, great is the mystery of godliness:

He who was revealed in the flesh, was vindicated in the Spirit, seen by angels,

proclaimed among the nations, believed on in the world, taken up in glory.

(NASU)

They were present at His birth (Lk.2:13-14), temptation (Matt.4:11),

resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2 Thes.1:7), evidence

which underscores angelic interest in the most crucial phase of God's plan, namely

the life and work of the Messiah.

By observation, angels are learning (to their joy in the case of the elect angels,

to their sorrow in the case of the fallen angels) about the wisdom, the power, the

grace and the mercy of God (cf. Lk.15:10; 1Cor.4:9; 11:10).

Angels should neither be worshiped nor disrespected. In any discussion of

angels, it is important to keep in mind both their present superiority and their

eventual subordination to us. Angels are not to be disrespected (Lk.10:20; 1

Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither angels are to be worshiped

(Rev.19:10; 22:9; cf. 2 Kng.17:16; Jer.19:13; Col.2:18). This is especially

important in regard to fallen angels.

God counterbalances their evil efforts with the work and ministrations of His

holy, elect angels. Therefore, although we are to have a healthy respect for the

Adversary and his potential to oppose us (2 Cor.2:11; Eph.6:11; 1 Pet.5:8), we are

not to be unduly terrified by him and his minions.

While we are to have an awareness and appreciation for the positive function of

the elect angels on our behalf, we are not to be inordinately fixated upon them

(especially since both their persons and their work are invisible to us). In neither

case should we “go beyond what is written” in the Bible about angels, whether

through excessive fear of Satanic influence or an exorbitant fascination with the

ministrations of the holy angels.

The service performed by the elect-angels can be summarized as follows: (1)

Worship of God (Isa. 6:3; Rev. 4:8). (2) Messengers of God (Dan. 9:22; Lk. 1:11,

26; 2:9; Rev. 1:1). (3) Soldiers in spiritual combat (Dan. 10:13f; Rev. 12:7).

Angels: (1) Protect (2) Provide (3) Proclaim the Word of God (4) Execute

God’s Judgments.

As God’s servants who are dispatched from the throne room of heaven to

execute God’s purposes, we may observe that the ministry of the elect-angels falls

into several categories.

In Relation to God the elect-angels perform the following services: (1)

Attendants around the throne of God, and are waiting to serve Him and do His

bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f). (2) Worshippers in

praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12). (3) Observers who

rejoice over what the Lord does (Job 38:6-7; Luke 2:12-13; 15:10), Soldiers in


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battle with Satan (Rev. 12:7). (4) Instruments used by the God to execute

judgments (Rev. 7:1; 8:2).

In Relation to the Nations, the elect-angels and non-elect angels perform the

following services: (1) Michael, the archangel, is the guardian of the nation of

Israel (Dan. 10:13, 21; 12:1; Jude 9). (2) The non-elect angels rule over the Gentile

nations (Dan. 4:17; Eph. 6:11-16) and seek to influence their human leaders (Dan.

10:21; 11:1). (3) In the Tribulation the elect-angels will be the agents God uses to

pour out His judgments (see Rev. 8-9 and 16).

In Relation to Christ, the elect-angels perform the following services: (1) They

prophesied of the birth of Christ (Matt. 1:20; Luke 1:26-28). (2) They announced

his birth (Luke 2:8-15). (3) An angel warned Joseph to take Mary and the baby

Jesus and flee into Egypt (Matt. 2:13-15), and an angel directed the family to

return to Israel after Herod died (vv. 19-21).

In relation to His suffering, the elect-angels performed the following services:

(1) They ministered to the Lord after His temptation (Matt. 4:11). (2) They

administered to the Lord in the Garden of Gethsemane (Luke 22:43), and Jesus

said He could have called a legion of angels who stood ready to come to His

defense if He so desired (Matt. 26:53).

In relation to His resurrection, the elect-angels performed the following

services: (1) An angel rolled away the stone from the tomb (28:1-2). (2) Angels

announced His resurrection to the women on the Resurrection morning (vv. 5-6;

Luke 24:5-7). (3) Angels were present at His ascension and gave instruction to the

disciples (Acts 1:10-11).

In relation to His coming again, the elect-angels perform the following services:

(1) The voice of the archangel will be heard at the rapture of the church (1 Thess.

4:16). (2) They will accompany Him in His glorious return to earth (Matt. 25:31; 2

Thess. 1:7). (3) They will separate the wheat from the tares at Christ’s second

coming (Matt. 13:39-40).

In Relation to the unbeliever, the elect-angels will perform the following: (1)

Angels not only announce but will inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts

12:23; Rev. 16:1). (2) They will separate the righteous from the unrighteous at the

2nd Advent (Matt. 13:39-40).

In Relation to the Church: Hebrews 1:14 describes ministry of the elect-angels

“servant-spirits who are divinely commissioned and repeatedly dispatched for

service on behalf of those who are destined to inherit salvation.”

In this, however, Scripture points to a number of specific ministries: (1) The

elect-angels bring answers to prayer (Acts 12:5-10). (2) They help in bringing

people to the Savior (Acts 8:26; 10:3). (3) They may encourage in times of danger

(Acts 27:23-24). (4) They care for God’s people at the time of death (Luke 16:22).


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In Relation to the introduction of a new dispensation, angels are actively

involved when God institutes a new epoch in history: (1) They Joined in Praise

When the Earth Was Created (Job 38:6-7) (2) They Were Involved in the Giving

of the Mosaic Law (Gal. 3:19; Heb. 2:2) (3) They Were Active at the First Advent

of Christ (Matt. 1:20; 4:11) (4) They Were Active During the Early Years of the

Church (Acts 8:26; 10:3, 7; 12:11) (5) They Will Be Involved in Events

Surrounding the Second Advent of Christ (Matt. 25:31; 1 Thes. 4:1).

Enemy Territory

The believer is living in enemy territory, which is the cosmic system of Satan.

Satan runs this world and deceives it.

1 John 5:19 We know that we are of God, and that the whole world lies in

the power of the evil one. (NASU)

Revelation 12:9 And the great dragon was thrown down, the serpent of old

who is called the devil and Satan, who deceives the whole world; he was

thrown down to the earth, and his angels were thrown down with him.

(NASU) In his temptation of Christ, Satan declared, “I will give You all this domain and

its glory; for it has been handed over to me, and I give it to whomever I wish”

(Luke 4:5). Of course, God is sovereign and omnipotent, but in accord with God’s

eternal purposes, the Bible does teach us that this present world is Satan’s domain

and under his authority. Thus, the Lord frequently spoke of Satan as the ruler of

this world (kosmos) (John 12:31; 14:30; 16:11), and Paul likewise asserts the same

truth (2 Cor. 4:4; Eph. 2:2; 6:12; 1 John 5:19).

The nature of Satan’s aims in the world are quickly evident in his first

appearance in the Garden of Eden when he tempted the Woman to act

independently of God that she might become like God knowing good and evil. He

appeals to what is pleasant to the senses and desirable to gain wisdom, but always,

the goal is a life that seeks to get by “without” God.

Satan’s aim is to create a world system that rivals God’s kingdom but which

leaves Him out. His aim is to promote a counterfeit world order. Basically, the

cosmos is evil because it is independent of God. It may contain good aspects as

well as overtly evil aspects, but its inherent evil lies in its being independent of

God and a rival to Him.

This sharp rivalry surfaces in such verses as James 1:27 where the believer is

told to keep himself unstained from the world; in 4:4 where friendship with the

world is said to be hostility toward God; and in 1 John 2:16 where John declares

that all that is in the world is not from the Father.


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1 John 2:15 Do not love the world nor the things in the world. If anyone

loves the world, the love of the Father is not in him. (NASU) “World” is the noun kosmos and is the primary word in the Greek New

Testament for the world. Kosmos means “order, ornament, adornment, an orderly

arrangement. Our word “cosmetics” comes from this word.

In the New Testament it has three main uses: (1) The orderly arrangement of

the heavens or the earth and all things in their complex order and composition as

created by God, created in perfect order and subject to the laws God established to

govern its operation.(Matt. 13:35; John 21:25; Acts 17:24). (2) The cosmos (Greek,

kosmos) may also refer to the world in its arrangement of the inhabitants of the

earth in tribes and nations or peoples (Acts 17:26; John 3:16; 1 Cor. 4:9; 1 John

2:2; 2 Pet. 2:5). (3) But most importantly, kosmos is used of a vast system and

arrangement of human affairs, earthly goods, godless governments, conflicts,

riches, pleasures, culture, education, world religions, the cults and the occult

dominated and negatively affected by Satan who is god of this satanic cosmos.

This system is promoted by Satan, conformed to his ideals, aims, methods, and

character, and stands perpetually in opposition to God the cause of Christ. This

world system is used to seduce men away from God and the person of Christ. It is

anti-God, anti-Christ, and anti-Bible, and very anti-humanity though it often

appears as humanitarian as part of Satan’s masquerade as an angel of light.

The devil's world will never be healed; the devil's system will never be

successful in bringing in perfect environment apart from God. Indeed, Satan's

kosmos is not at all designed to do so it is to the contrary constructed to appear to

have the betterment of humanity as a prime objective, in order to further the devil's

plans of enslaving and misleading as many people as possible.

While masquerading as a kingdom of light, Satan's world is entirely a kingdom

of darkness, and so the scriptures describe it, making abundantly clear the

distinction between God's world to come and the present cosmos of evil. Satan has

incorporated into his system of world rulership as many material distractions as

possible.

Affluence, the increase and spread of wealth, communication and technology

are factors, which, from one point of view, are very beneficial to the devil's control

of mankind.

Fear is a major element in Satan's manipulation of humanity, and to the extent

that men enjoy and rely on such things for their happiness and security, to that

degree the fear of losing them produces a sort of bondage which the devil is quick

to exploit (cf. Heb.2:14-15 for the principle).

In order to prevent our enslavement to the delights of this world (as well as to

its necessities), an area Satan knows only too well how to manipulate against us,

we need to have a full and sober appreciation of what the world really is.


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We need to be very aware of the world's essential vanity and of the

pointlessness of its distractions and diversions. We need to be able to keep the

pressures and exigencies of life (as well as its pleasures and delights) in proper

perspective. God is important. Knowing Him and serving Him is why we are here.

Everything else is mere context. We are neither asked nor commanded to get

through life without taking any joy or pleasure in worldly things and we certainly

will not pass through the human experience without worldly pressure and problems

(especially as Christians). But it is all these largely extraneous matters, which we

must compartmentalize, and not God.

We dare not put God “in a box,” giving priority to everything the world sees as

important (but which from the Christian point of view is ultimately

inconsequential), and neglecting the One who made us, who bought us, and whom

we claim is our Master. Whenever we allow the “things” of life to grow high, and

fail to tend our faith, we endanger our spiritual growth.

Ironically, believers have a tendency to do better spiritually in times of severe

testing than in times of prosperity (cf. Deut.8:10-20). Prosperity can be very

dangerous and destructive to a believer’s spiritual growth. In these last days it is

especially important for Christians to avoid a pair of assumptions, which are

equally dangerous: (1) Affluence is a sign that God is blessing us, and therefore, if

we are wealthy, that we must be doing just fine in our spiritual lives. (2) Result of

spiritual growth and a prosperous relationship with God is material wealth (i.e., the

“prosperity gospel”). In fact, the opposite effect is certainly not without precedent,

that is, the spiritually mature encountering greater testing on this score (e.g.,

consider Job's trials, or Elijah's privation).

Morbid over-emphasis on material prosperity has always been an occupational

hazard of the human race in general, and, the closer we come to the end of history,

the more we can expect this issue to grow as a threat to Christian spiritual growth.

During this last era of the Church, the Laodicean era, there is destined to be an ever

increasing tendency toward equating wealth and affluence with spiritual success

(Rev.3:14-22).

Untroubled lives of ease in the midst of abundance are neither the norm nor the

objective of the Christian life. The closer we walk with God, the more we can

expect that walk to be opposed by Satan and his angels:

2 Timothy 3:12 Indeed, all who desire to live godly in Christ Jesus will be

persecuted. (NASU) Another word that sometimes refers to this world system is the Greek aion,

“age, period of time.” This word seems to serve as a synonym in certain contexts.

It is used in some contexts of the age in which we live as marked by certain

spiritual and moral characteristics as affected by Satan whom Paul identifies as

“the god of this age.”


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A very interesting use occurs in Ephesians 2:2 where Paul combines both aion

and kosmos, “the course (age) of the world (cosmos). This age is often contrasted

in Scripture with the age to come because of the very different characteristics and

conditions of the two ages (Eph. 1:21; Matt. 12:32; 13:22; 1 Tim. 6:17; Tit. 2:12-

13; Heb. 6:5).

Trench defines aion: “All that floating mass of thoughts, opinions, maxims,

speculations, hopes, impulses, aims, aspirations, at any time current in the world,

which it may be impossible to seize and accurately define, But which constitutes a

most real and effective power, being the moral, or immoral atmosphere which at

every moment of our lives we inhale, again inevitably to exhale, all this is included

in the aion, which is, as Bengel has expressed it, ‘the subtle informing spirit of the

kosmos, or world of men who are living alienated and apart from God.’”

The world, then, instead of remaining a beautiful expression of God’s will and

creative power as seen under the conditions of its creation, has becomes the seat of

an angelic conflict and the very rival and antithesis of the plan of God.

1 John 2:15 Do not love the world nor the things in the world. If anyone

loves the world, the love of the Father is not in him. 16 For all that is in the

world, the lust of the flesh and the lust of the eyes and the boastful pride of

life, is not from the Father, but is from the world. 17 The world is passing

away, and also its lusts; but the one who does the will of God lives forever.

(NASU) To achieve his aim, Satan must try to make the values of his godless system

seem attractive. Thus he works to make people give top priority to self as number

one and to the here and now as most important.

When John wrote that all that is in the world is not of the Father he explained

what he meant by “all” by three epexegetical statements that follow in 1 John 2:16.

All of them emphasize self as number one. Satisfy the lusts of the flesh, Satan

counsels. Try to get what the inordinate desires of the eyes make you covet and

build a self-sufficient, arrogant attitude that arises from boasting about the

possessions one has in life. This selfishness is, of course, the prevailing philosophy

of the world, and it comes from Satan who promoted himself from the beginning.

Satan also seeks to focus people’s attention on the present rather than on

eternity. That is why John reminds us in verse 17 that the world passes away but

the one that does the will of God abides forever. Thus Satan seeks to achieve his

purposes by trying to change our priorities (self first) and our perspective (here and

now more important). In reality the truth is that God is first and eternity most

important.

The Scripture sets forth a number of importance truths regarding the believer’s

relation to this satanic cosmos in which we live. Though we are in the cosmic

system of Satan, we are not of it (John 17:14-16).


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We are of a different kingdom and, as sojourners and aliens. We are to be living

our lives in light of eternity. Though in the world, we are to be both unstained by

the world and separated from it and its way of life while also penetrating the world

as ambassadors of Christ, as those holding forth the Word of life (cf. Jam. 1:27; 2

Cor. 6:14-7:1; with Phil. 2:12-18; Matt. 5:14-16; 2 Cor. 5:20-21).

Our trust, therefore, is not to be in the uncertain riches of this age nor in the

things in which men glory (1 Tim. 6:17-19; John 5:41; 1 Thess. 2:6). We are not be

friends with this world which amounts to hostility to God and His aims (Jam. 4:4);

nor are we to love the world, for loving the world and its things chokes out our

ability to love God (1 John 2:15-17; Matt. 6:19-24; Mark 4:18-19). Rather, we are

to find our purpose, peace, significance, and joy, not as the world seeks these

things, but through the Savior’s life and the eternal purpose He gives us (John

14:25-27; Phil. 2:1-5).

We can enjoy the things God gives us in the world for He has given us all

things freely to enjoy, but our security, significance, or basic satisfaction and

contentment in life are to come from knowing, loving, trusting, and serving the

Lord (1 Tim. 6:17; Phil. 4:11-13; Eccl. 2:24-26).

So while we can use the things in the world, we must not abuse them as one

who belongs to Satan’s cosmic system who seeks from the world what only the

Lord can give (1 Cor. 7:29-35).

As believers we can expect animosity from the world bridled with an attempt by

the world to conform us to its ideal, ambitions or aims, and way of life (John

15:18-19; 17:14; 1 John 3:13; Rom. 12:1-2); it is God’s truth as found in the Bible

that protects from the world (John 17:17);

Proper Christian Conduct

So therefore, the believer is in enemy territory and is under siege from the

kingdom of darkness. This world system of Satan is against the Lord Jesus Christ

and His church, which is His body and future.

We are not to love the world because our citizenship is heaven.

Philippians 3:20 For our citizenship exists from eternity past in the realm

of the heavens, out from which also we ourselves at the present time are

eagerly anticipating as Savior, the Lord Jesus Christ 21 who will cause our

humiliating body to be outwardly transformed to be identical in essence with

His glorious body because of the power that will enable Him to marshal all

things created to Himself. (My translation) The citizens of the cosmic system of Satan hate the citizens of heaven. Satan

and his cosmic system persecuted the Lord Jesus and have and will continue to

persecute the church as well (John 15:18-25).


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There are many passages in the New Testament, which address the believer’s

attitude and conduct to this present cosmic system of Satan (Ephesians 4:17-5:2;

Philippians 1:27-30; 2:14-17).

Galatians 6:14 But may it never be that I would boast, except in the cross

of our Lord Jesus Christ, through which the world has been crucified to me,

and I to the world. (NASU)

Romans 12:1 Therefore I urge you, brethren, by the mercies of God, to

present your bodies a living and holy sacrifice, acceptable to God, which is

your spiritual service of worship. 2 And do not be conformed to this world,

but be transformed by the renewing of your mind, so that you may prove

what the will of God is, that which is good and acceptable and perfect.

(NASU)

James 1:27 Pure and undefiled religion in the sight of our God and Father

is this: to visit orphans and widows in their distress, and to keep oneself

unstained by the world. (NASU) The fact that we are not to love this world does not mean we are to withdraw

from society and live in a monastery but rather God has separated us from the

world in order that we might manifest His Son to a lost and dying world through

our words and actions.

God’s purpose of conforming us to the image of Christ is not accomplished by

withdrawing to a monastery. We are not to conform our thinking to the world’s

thinking but rather our thinking is to be conformed to Christ’s thinking (2

Corinthians 10:3-6). As He conforms us into the image of His Son, God permits us

to use that which the world has devised, but we are to use it in service for the Lord

Jesus Christ.

Believers can and should use the world’s means of communication, such as

radio, television, movies and the Internet in order to propagate the Gospel of Jesus

Christ. We are in the world as servants of Christ. We are here to manifest His glory

and to reveal the knowledge of God. We don’t do this by conforming to the world,

and not by loving the things that are in the world, but by being conformed to Jesus

Christ and by loving Him with singleness of purpose, by being dedicated and

devoted to Him. We are not to “sell out” to the world and play by its rules but

rather we are to walk in conformity with Christ.

Sooner or later, every Christian discovers that the Christian life is a

battleground and not a playground that he is up against an enemy that is much

more powerful and smarter than he is.

So the church age believer is involved in spiritual warfare with the kingdom of

darkness (Eph. 6:12-16). He is described as a “soldier” in Scripture (1 Cor. 9:7;

Phil. 2:25; 2 Tim. 3-4).


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The church age is the intensive stage of the angelic conflict. The believer can

glorify God in this angelic conflict by becoming an invisible hero with an invisible

impact on human and angelic history.

The believer is being conformed to the image of Christ by conforming his

thoughts, words and actions to Christ by means of the Spirit will have an invisible

impact in 5 categories: (1) Personal: Your own periphery. (2) National: The Pivot.

(3) International: Blessing by association through a mature missionary. (4)

Angelic: Witness for the Prosecution in the Rebuttal Phase of Satan’s Appeal Trial.

(5) Heritage: Children of a mature believer are blessed after the believer dies.

Invisible Heroes are described as the “salt of the earth” (Matt. 5:13). They are

the “lights of the world” (Matt. 5:14). Invisible Heroes are like a “city on a hill”

(Matt. 5:14).

In relation to the church, the non-elect angels are warring against the church

(Eph. 6:10-19). As we noted, Satan runs this world and deceives it. God has

provided the believer the means to fight in this intensive stage of the angelic

conflict. Satan and the kingdom of darkness would easily destroy the believer if he

were left to his own devices using his own human power. The Lord has given the

believer spiritual armor (Eph. 6:11, 14-17), and spiritual weapons to fight this

spiritual warfare (2 Cor. 10:3-5). The same power that the humanity of Christ used

to achieve the strategic victory in the angelic conflict has now been made available

to the believer in the Church Age: (1) Word (2) Spirit.

The battleground for this spiritual warfare is in the believer’s soul (Rom. 7:23;

2 Cor. 10:3-5; Gal. 5:17). God has provided the believer the power to overcome his

spiritual adversary, Satan and the kingdom of darkness (1 John 4:4). Never before

in history has so much power been made available to believers. This is because we

live in the intensified stage of the angelic conflict and the church age believer is the

enemy of the kingdom of darkness (John 15:18-19). There is no excuse for any

believer to become a permanent casualty in this war.

The believer who goes AWOL (Absent without official leave) and succumbs to

fear, worry and does not take advantage of knowing that God will support him

through logistical grace in times of adversity will become a spiritual casualty in

this spiritual warfare. This is why we receive the following prohibitions and

commands in the Scripture:

Philippians 4:6 At this very moment, all of you stop continuing to be

anxious about absolutely anything, but rather, concerning anything at all by

means of reverential prayer in the presence of the Father and by means of

petition accompanied by the giving of thanks, let your specific detailed

requests be repeatedly made known in the presence of the Father. 7 And as a

result the peace produced by God the Holy Spirit, which is always superior to

any and every human conception, will as a dogmatic statement of fact cause


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your hearts to be protected and as a result your thoughts by means of the

doctrine of Christ Jesus. (My translation)

1 Peter 5:6 Make it your top priority and permit yourselves to be humbled

under the mighty hand of God the Father in order that He may promote you

at the proper time by casting all your anxiety upon Him because as for Him

He cares about you. (My translation)

Ephesians 6:10-19

The apostle Paul employs a military analogy in Ephesians 6 in order to describe

the believer’s defense and offense when engaging this invisible enemy. That Paul

would use such an illustration is reasonable since Paul was chained to a Roman

soldier when he wrote Ephesians 6.

Ephesians 6:19 and pray on my behalf, that utterance may be given to me

in the opening of my mouth, to make known with boldness the mystery of the

gospel, 20 for which I am an ambassador in chains; that in proclaiming it I

may speak boldly, as I ought to speak. (NASU)

In Ephesians 6:10-17, the apostle Paul teaches the Ephesian believers how to

deal with their invisible enemy. In Ephesians 6:10-17, the apostle Paul commands

the Ephesian believers to put on the full armor of God and he describes it for them.

Ephesians 6:14-17 lists 5 items that compose “the full armor of God”: (1)

Ephesians 6:14a: “Belt of truth.” (2) Ephesians 6:14b: “Breastplate, which is

(Christ’s) righteousness.” (3) Ephesians 6:15: “Combat boots, namely, the

Gospel.” (4) Ephesians 6:16: “Shield, which is your faith.” (5) Ephesians 6:17a:

“Your helmet, which is your salvation.”

Ephesians 6:10 Finally, be strong in the Lord and in the strength of His

might. (NASU) “Be strong” is the verb endunamoo, which means, “to be empowered” and

refers to the dynamic spiritual power that is available to every believer who is

obedient to the Word of God, which is alive and powerful.

“In the Lord” contains a figure of speech called the metonymy of the cause

where the cause is put for the effect meaning that we have the Person of the Lord

put here for His doctrine or word.

The prepositional phrase “in the Lord” should be translated “by means of the

(Word of) Lord” since the context is not emphasizing the “sphere” in which the

believer is to be empowered but rather the “means by which” the Ephesian

believers were to empower themselves against the enemy.

The application of the Word of the Lord is “the means” by which the believer is

to empower himself in order to achieve victory in spiritual combat with his

invisible enemy.


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Hebrews 4:12 The Word of God is alive and powerful, sharper than any

two-edged sword, piercing even to the dividing asunder of the soul and the

spirit, and of the joints and the marrow, and is a critic of thoughts and intents

of the heart. (NASU)

God’s power to overcome Satan and his angels is available to all of us as

believers in the form of the Word of God. The specific doctrine in the Word of

God that we as Christian soldiers need to take possession of by faith is our union

and identification with Christ in His crucifixion, death, burial, resurrection and

session.

“Strength” is the noun kratos, which means, “manifested power” and refers to

the inherent omnipotence of God that has been “manifested” through the

resurrection and session of the unique theanthropic Person of the cosmos, the Lord

Jesus Christ who achieved at the Cross of Calvary the decisive victory in the

angelic conflict.

“Might” is the noun ischus refers to “the possession of power to overcome” and

is used in the context of a military analogy and denotes “the possession of Christ’s

power to overcome” in spiritual combat Satan and the kingdom of darkness.

In Ephesians 6:10 the noun ischus refers to the 100% availability of divine

omnipotence that has been made available to every church age believer because of

their union with the Lord Jesus Christ that provides them “the power to overcome”

their invisible enemy, namely Satan and the kingdom of darkness.

Ephesians 6:11 Put on the full armor of God, so that you will be able to

stand firm against the schemes of the devil. (NASU)

Putting on the full armor of God refers to appropriating by faith your union with

Christ, which is equivalent to putting on the nature of Christ. This is accomplished

when we appropriate (meaning take possession of) by faith meaning we agree with

what the Word of God says about us, namely, that we have been crucified, died,

buried, raised and seated with Christ at the Father’s right hand, far above all

angelic power and authority. We are to appropriate for ourselves by faith in the

Word of God, the victory that is ours through our identification and union with

Christ in His death, burial, resurrection and session. We fight “from” victory and

not “for” victory!

“Schemes” is the noun methodeia refers Satan’s “strategies, schemes and

tactics” that he employs to make war against believers and destroy them.

The principle stratagem of the devil is lies and deception (Gen. 3). Satan

deceives and is the father of lies (Jn. 8:44).

Ephesians 6:12, “For our struggle is not against flesh and blood, but against the

rulers, against the powers, against the world forces of this darkness, against the

spiritual forces of wickedness in the heavenly places.” (NASU)


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“Rulers” is the noun arche and refers to the highest rank of angels in the

Satanic order of battle and hold positions of authority (“thrones”) in the Satanic

kingdom and are subordinate to only Satan himself.

The Lord Jesus Christ created these “rulers” (Col. 1:16) and He has defeated

them through His death (Col. 2:15).

“Powers” is the Greek noun exousia, which refers to the rank of fallen angels

who have been given by Satan “dominions” and are subordinate only to the arche,

“rulers” and Satan himself.

“World-forces” is the noun kosmokrator, “world-ruler” and expresses the

power or authority, which the fallen angels exercise over the cosmic system. These

angels are subordinate directly to the exousia, “authorities” and carry out their

orders and are more than likely they are behind the miracles and other satanic

demonstrations of power (cf. Rev. 13:13).

“Spiritual forces” refers to the rank and file angels in Satan’s military. These

rank and file angels are also known in Scripture by a variety of names such as: (1)

“Demons” (Lev. 17:7; Mt. 9:34). (2) “Evil spirits” (Lk. 7:21; Acts 19:13). (3)

“Unclean spirits” (Mt. 10:1; Mk. 1:27). (4) “Devils” (Jn. 6:70).

“In the heavenly places” designates the “location” of the base of operations

and activities of these rank and file angels.

Ephesians 6:13 Therefore, take up the full armor of God, so that you will

be able to resist in the evil day, and having done everything, to stand firm.

(NASU) The evil day is not a particular point in history or judgment in history, nor is it

referring to the Tribulation period. But rather from the divine perspective it is an

extended period of time in human history, which began with the Fall of Adam in

the Garden of Eden and extends to the 2nd Advent of Christ when Satan will be

imprisoned for a thousand years.

Ephesians 5:15 Therefore be careful how you walk, not as unwise men but

as wise, 16 making the most of your time, because the days are evil. (NASU)

Ephesians 6:14 Stand firm therefore, HAVING GIRDED YOUR LOINS

WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF

RIGHTEOUSNESS. (NASU) “Having girded” is the verb perizonnumi, which means, “to fasten a belt

around yourself and buckle it.”

“Truth” is the noun aletheia, which is used in the objective sense for the

Scriptures. Obeying the Word of truth is analogous to the Roman soldier fastening

his belt around himself and which belt held the Roman’s soldiers armor together.

“Having put on the breastplate of righteousness” refers to appropriating by

faith the imputed, positional righteousness you received at the moment of

salvation.


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The Lord Jesus Christ is the believer’s righteousness (1 Cor. 1:30).

Ephesians 6:15 and having shod YOUR FEET WITH THE

PREPARATION OF THE GOSPEL OF PEACE. (NASU) “Having shod” is the verb hupodesamenoi, which is used in the middle voice

and in the figurative sense meaning, “to strap on your combat boots.”

“Preparation” is the noun hetoimasia, which refers to the fact that the Gospel

of peace provides a “firm foundation” for the soul of the Christian soldier.

The noun eirene, “peace” is a genitive of product meaning peace for the

believer is “produced” by the acceptance of the Gospel message to believe on the

Lord Jesus Christ for eternal salvation.

In Ephesians 6:15, the foundation in the soul that the Gospel of peace provides

the Christian soldier is analogous to the combat boots worn by the Roman military

in combat.

Ephesians 6:16 in addition to all, taking up the shield of faith with which

you will be able to extinguish all the flaming arrows of the evil one. (NASU) “The shield of faith” refers to a heavy shield approximately 30 inches wide and

48 inches high, large enough for a soldier to crouch behind it. It is this large,

protective door-shield that the apostle Paul had in mind when he told the Ephesian

believers to take up for themselves the shield of faith, which would enable them to

extinguish the fiery missiles of the kingdom of darkness.

When the apostle Paul used this door-shield as a figure of the shield provided

by God for the soldier of Christ Jesus, he was emphasizing the fact that the

believer has full and complete protection from the enemy.

“Faith” is the noun pistis, which is used in the active sense meaning “to trust, to

have total and absolute confidence in God.”

The shield of faith therefore, is “not” the objective body of truth, the content of

the Christian faith meaning Christian doctrine, although that is the object of the

believer’s faith after salvation, but rather it refers to the Christian soldier’s faith or

total and absolute confidence in God’s faithfulness to His promises.

Ephesians 6:17 And take THE HELMET OF SALVATION, and the sword

of the Spirit, which is the word of God. (NASU) When Paul speaks of salvation here in Ephesians 6:17, he is speaking of

salvation in the sense of a three-fold deliverance from the believer’s three great

enemies, namely, sin nature, cosmic system of Satan and Satan himself (cf. Eph.

2:1-3).

Salvation, like sanctification is accomplished in three stages: (1) Positional: The

moment you believed in Christ you were delivered “positionally” (meaning God’s

work and viewpoint of you as a believer) from real spiritual death and eternal

condemnation, the devil, his cosmic system and the sin nature through the death,

resurrection and session of the Lord Jesus Christ. (2) Experiential: After salvation,


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you are delivered from the devil, his cosmic system and the sin nature

“experientially” by appropriating by faith your union and identification with Christ

in His death, burial, resurrection and session. (3) Ultimate: At the resurrection you

will be delivered “ultimately” and permanently from the devil, his cosmic system

and the sin nature when you receive your resurrection body at the rapture of the

church, which is imminent.

If you notice, the armor is for the protection of the front of the individual and

not the back and the reason for that is that God makes no provision for the believer

in case of retreat! As J. Vernon McGee used to say, “A retreating Christian is

certainly open season for the enemy; the enemy can get through to him.”

In Ephesians 6:17, the apostle Paul issues the command to take up the sword of

the Spirit, which is the Word of God.

The apostle Paul issued this command because of the eternal spiritual principle

that applies even in the temporal realm: Victory or defeat is gained by the

application of power and the withdrawal of the inferior force. When we apply the

Word of God, which is alive and powerful, then Satan and his armies will

withdraw because though powerful, their power is inferior to God’s Word.

“Take” is the second person plural aorist (deponent) middle imperative form of

the verb dechomai, which is dexasthe.

In Ephesians 6:17, the verb dechomai means, “to take hold of” something that is

intangible and in context, that is “the helmet of salvation” and “the sword of the

Spirit.”

The aorist imperative form of the verb dechomai in Ephesians 6:17 is a

constative aorist imperative meaning that this is a solemn or categorical command,

thus Paul is saying to the Ephesian believers, “I solemnly charge all of you” to take

hold of the helmet of the salvation and the sword of the Spirit, which is the Word

of God.

“The sword” is the noun machaira, which refers to a “small sword” such as a

dagger and is used in a figurative sense for the Word of God.

The machaira was a short double-edged sword, which was developed by the

Romans and enabled the Romans to dominate the world for over a thousand years.

Before the machaira, swords in the ancient world were large and cumbersome. The

machaira gave the Romans a distinct and decisive advantage in battle. They could

make several short quick thrusts in hand-to-hand combat before the enemy could

ever wield a stroke.

The analogy that Paul is making here is this: Just as the enemies of Rome could

not stand up to the Roman soldier’s short double-edged sword, so the kingdom of

darkness can not stand up to the Christian soldier’s double-edged sword, the Word

of God.


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The machaira of the Roman soldier was the common sword carried by

infantrymen and was the principal weapon in hand-to-hand combat and was carried

in a sheath or scabbard attached to their belts and was always at hand and ready for

use.

The apostle Paul employs the noun machaira (Latin gladius) or short two-edged

cut-and-thrust sword wielded by the heavily armed legionnaire rather than the

rhomphaia or large Thracian broadsword since he is speaking in the context of

spiritual combat, which is comparable to hand-to-hand combat in the temporal

realm that the machaira was used for.

The machaira revolutionized warfare in the ancient world just as the automatic

rifle has. The largest and most impressive of the swords used in antiquity was the

rhomphaia, the Thracian broadsword. Invented by the Thracians, the romphaia

was a broadsword of considerable length-- never shorter than four feet and often up

to six feet in length. This broadsword had one sharp cutting edge and was held by a

double handle. It took a giant to use this thing, hence, it became the preferred

weapon of the Thracians, the Gauls and the Germanic barbarians; all of whom

were staunch enemies of Rome.

One man would haul this out onto the battlefield and hand it over to the

barbarian soldier, who would then just stand there with this huge sword and

attempt to mow men down as they came at him. Because the romphaia’s rather

unwieldy length and weight caught the barbarian temporarily off-balance after a

stroke, precious moments were lost before he could regain his balance and combat

effectiveness. It was in these moments that the soldier was vulnerable to the danger

of the swift Roman machaira.

As these two enemies faced off, the Romans would advance, the barbarians

would begin to surge forward with these enormous weapons, and the Roman

soldiers would just back up and let the broadsword go by. Then they stepped in

with their machaira’s, and they carved these barbarians to pieces.

With the advance of the Roman Empire and its awesome military might, the

ancients began to wonder, “How will the world ever survive the machaira?” Since

Roman men averaged 5’8” and weighed usually less than 170 pounds, a six-foot

sword simply would not do. So, they invented the machaira, which turned out to

be the most ingenious implement of warfare in its day.

The blade of this perfectly balanced weapon was usually only eighteen to

twenty inches long; however, each one was matched to the man who wielded it. Its

length was the distance from the soldier’s fingertips to his elbow, for this was

considered to be the most natural extension.

The machaira had two cutting edges instead of one, both tapered off to a sharp

point. It was very flexible and its outstanding advantage was that the Roman

soldier was never off-balance while engaging the enemy. It is significant that the


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Holy Spirit has chosen the Roman machaira as the metaphorical counterpart to the

soldier of Christ Jesus’ most dangerous and effective weapon, namely, “the

machaira of the Spirit.”

The Roman soldier’s machaira could pierce the human body of his enemy but

the Christian soldier’s machaira pierces the human soul.

The Lord Jesus Christ employed His machaira when facing Satan in hand-to-

hand combat. Three times the Lord employed Scripture to defeat Satan. The human

nature of Jesus Christ in hypostatic union in His confrontation with the devil in

Luke 4:1-13 illustrates the principle that victory or defeat is gained by the

application of power and the withdrawal of the inferior force.


of the Spirit, which is the word of God. (NASU) “The Spirit” is the noun pneuma refers of course to God the Holy Spirit who is

the divine author of Scripture.

The noun pneuma in Ephesians 6:17 is a genitive of “source” meaning that the

machaira, “sword” of the soldier of Christ Jesus, which is the Word of God

“originates from” the Holy Spirit since He is the divine author of Scripture.

The doctrine of inspiration contends that, God the Holy Spirit so supernaturally

directed the human authors of Scripture, that without destroying their individuality,

their literary style, their personal interests, their vocabulary, and God’s complete

and connected thought towards man was recorded with perfect accuracy in the

original languages of Scripture. The original languages of Scripture contain the

very words of God, and therefore, bear the “authority” of divine authorship.

2 Peter 1:20 But know this first of all, that no prophecy of Scripture is a

matter of one's own interpretation, 21 for no prophecy was ever made by an

act of human will, but men moved by the Holy Spirit spoke from God.

(NASU)

2 Timothy 3:16 All Scripture is God-breathed and is profitable for

teaching, for reproof, for correction, for training in righteousness; 17 so that

the man of God may be adequate, equipped for every good work. (My

translation) “The Word” is the noun rhema, which refers to a specific passage of Scripture,

which applies to a particular situation.

The believer is to let the Word of Christ richly dwell in his soul, which permits

the Holy Spirit to bring to remembrance a specific passage or concept of Scripture,

which will apply to the believer’s problem or specific set of circumstances.

Colossians 3:16 Let the word of Christ richly dwell within you, with all

wisdom teaching and admonishing one another with psalms and hymns and

spiritual songs, singing with thankfulness in your hearts to God. (NASU)


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This is further substantiated by the fact that as the Lord Jesus employed

Scripture to repulse the temptations presented to Him by Satan in Luke 4 so the

soldier of Christ Jesus, the Christian must utilize the Words that are inspired by the

Spirit to repulse the temptations presented to Him by Satan.

Also, it is significant that in Matthew’s account of our Lord’s encounter with

Satan in Matthew 4, the Lord Jesus quotes Deuteronomy 8:3 and refers to “every

word (rhema) that comes from the mouth of God” (Mt. 4:40).

In Ephesians 6:18, the apostle Paul emphasizes the importance of intercessory

prayer.

Ephesians 6:18 With all prayer and petition pray at all times in the Spirit,

and with this in view, be on the alert with all perseverance and petition for all

the saints. (NASU) Prayer is an invisible weapon that God the Father has provided for the soldier of

Christ Jesus, which when utilized in accordance with the will of God as revealed

by the Spirit in the Word of God, enables the believer to experience spiritual

victory over the kingdom of darkness in spiritual combat (Eph. 6:18).

“With all prayer and petition” answers the question, “How the Ephesian

believers are to pray?”

“Prayer” refers to reverential prayer in the presence of the Father meaning we

are to worship the Father in prayer, which is adoring contemplation of God as He

has been revealed by the Holy Spirit in the Person of Christ and in the Scriptures.

Worshipping God is the act of paying honor and reverence to God and flows

from love and where there is little love, there is little worship. Worship is the

loving ascription of praise to God for what He is, both in Himself and in His ways

and is the bowing of the soul and spirit in deep humility and reverence before Him.

“Petition” refers to making a petition or prayer for a specific need, whether

spiritual or material and which is in accordance with the will of the Father.

“At all times” means that the Ephesian believers were to make it their habit to

pray “at each and every opportunity.”

“In the Spirit” denotes that the Ephesian believers were to pray while in

fellowship with the Holy Spirit, which is accomplished by being obedient to the

voice of the Spirit, which is heard through the communication of the Word of God.

“With this in view” indicates the “goal” or “purpose” or “why” the Ephesian

believers were to pray.

“Be on the alert” is the verb agrupneo, which means “to keep alert” and thus

denotes the concept of watchfulness in prayer for oneself and your fellow Christian

soldier.

Colossians 4:2 Devote yourselves to prayer, keeping alert in it with an

attitude of thanksgiving. (NASU)


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“With all perseverance and petition” indicates that the manner in which the

Ephesian believers were to stay alert in prayer was that they were to persevere in

making their specific detailed requests to the Father.

Matthew 7:7 Ask repeatedly, and it will be given to you; seek repeatedly,

and you will find; knock repeatedly, and it will be opened to you. (My

translation) “For all the saints” indicates the Ephesian believers were to make it a habit to

stay alert in prayer with regards to all believers since all believers are fellow

soldiers and who fight for the same Sovereign, the Lord Jesus, and have the same

common enemy, namely, Satan.

Ephesians 6:19 and pray on my behalf, that utterance may be given to me

in the opening of my mouth, to make known with boldness the mystery of the

gospel. (NASU) “The mystery of the gospel” refers to doctrines never before revealed to Old

Testament saints but were revealed to the apostles and New Testament prophets

through the Holy Spirit.

These doctrines involve the following: The Person of Christ is called the

“mystery of godliness” (1 Tim. 3:16). The indwelling of Christ in church age

believers is a mystery not known to Old Testament saints (Col. 1:27). It was a

mystery that the Gentiles would be “fellow heirs with Christ” (Eph. 3:4-6). The

eternal union between church age believers and the Lord Jesus Christ is also

described by Paul as a “mystery” (Eph. 5:22-33). The resurrection of the church is

a mystery (1 Cor. 15:51-53). Paul taught the Roman believers that it was a mystery

that there would be a partial hardening of Israel and that the Gentiles would

become members of the body of Christ (Rom. 11:25).

Strateia

The noun strateia is of course related to the verb strateuo and denotes a

“military campaign, warfare. It is used here in 1 Timothy 1:18 in a metaphorical or

figurative sense meaning “spiritual combat,” or “spiritual warfare.” It is used with

this sense in 2 Corinthians 10:4. So in 1 Timothy 1:18, the word is used by way of

a military analogy and refers to spiritual combat with the kingdom of darkness.

Thus, this word and its cognate verb in this verse relate spiritual combat to

confronting false doctrine and teaching sound doctrine. So these two words

indicate that Paul wants Timothy to continue to be engaged in a spiritual military

campaign whose objective is stop certain pastors from teaching false doctrine to

their congregations and to be faithful in administrating the household of God by

proclaiming the gospel of Jesus Christ.


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This noun is an accusative direct object meaning that it is receiving the action

of its cognate verb. We will translate the word “combat.”

Kalos

The adjective kalos describes that which is inherently excellent or intrinsically

good. In classical Greek, kalos originally denoted that which was “useful” or

“suitable, functional.” Homer used the term to describe a “suitable” harbor and

Plato referred to a “healthy body.” Xenophon spoke of an “undefiled” offering.

The word later received an aesthetic sense of “beautiful.” Eventually, it developed

moral and ethical nuances in addition to its earlier definitions according to Liddell

and Scott (page 870). At times in Greek philosophy, the adjective kalos is

synonymous with agathos, “good.”

The adjective kalos appears 221 times in the Septuagint where it was not

influenced by Plato’s concept but rather, it functions primarily in an aesthetic or

ethical sense. Sometimes the word translates the Hebrew yapheh, “beautiful”

(Genesis 12:14; 29:17).

The adjective appears 101 times in the Greek New Testament.

Richard Chenevix Trench commenting on the word, writes, “Initially, kalos

referred to beauty, especially from the Greek viewpoint of that which is

harmonious and complete, of something in which all the parts are balanced and

proportionate.” (Synonyms of the New Testament, page 413)

The New Thayer’s Greek-English Lexicon lists the following: (1) beautiful,

applied by the Greeks to everything so distinguished in form, excellence,

goodness, usefulness, as to be pleasing; hence, beautiful, handsome, excellent,

eminent, choice, surpassing, precious, useful, suitable, commendable, admirable

(a) beautiful to look at, shapely, magnificent (b) good, excellent in its nature and

characteristics and therefore well-adapted to its ends; especially of things so

constituted as to answer the purpose for which that class of things was created;

good in its substance and nature and fitted to beget good (c) beautiful by reason of

purity of heart and life and hence praiseworthy; morally good, noble (d) honorable,

conferring honor (e) effecting the mind agreeably, comforting and confirming.

(page 322)

Joachim Wanke commenting on the adjective’s usage in the New Testament

gives the following meanings: (1) Beautiful in the sense of an aesthetic judgment

(2) It predominately designates what is ethically good, noble, worth striving for.

(3) It is used most often to designate the ethical quality of conduct. (4) Kalos is

used of persons only in reference to specific vocations or offices (5) Kalos can

connote the (physical) perfection, suitability or usefulness of an object, usually in


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metaphorical speech and can be translated useful, profitable, precious, flawless”

(Exegetical Dictionary of the New Testament volume 2, pages 244-45).

The Analytical Greek Lexicon Revised lists the following meanings for kalos,

“beautiful, good, of good quality or disposition; fertile, rich; useful, profitable;

excellent, choice, select, goodly; pleasant, delightful; just, full; honorable,

distinguished; good; possessing, moral excellence, worthy, upright, virtuous; what

is good and right, a good deed, rectitude, virtue; right, duty; propriety; benefit,

favor” page 211).

Vine commenting on the word, writes, “Kalos denotes that which is intrinsically

‘good,’ and so, ‘goodly, fair, beautiful,’ as (a) of that which is well adapted to its

circumstances or ends, e. g., fruit, Matt 3:10; a tree, 12:33; ground, 13:8,23; fish,

13:48; the Law, Rom 7:16; 1 Tim 1:8; every creature of God, 1 Tim 4:4; a faithful

minister of Christ and the doctrine he teaches, 4:6; (b) of that which is ethically

good, right, noble, honorable e. g., Gal 4:18; 1 Tim 5:10,25; 6:18; Titus 2:7,14;

3:8,14. The word does not occur in the Apocalypse, nor indeed after 1 Peter.

Christians are to ‘take thought for things honorable’ (kalos), 2 Cor 8:21, RV; to do

that which is honorable, 13:7; not to be weary in well doing, Gal 6:9; to hold fast

‘that which is good,’ 1 Thess 5:21; to be zealous of good works, Titus 2:14; to

maintain them, 3:8; to provoke to them, Heb 10:24; to bear testimony by them, 1

Peter 2:12. Kalos and agathos occur together in Luke 8:15, an ‘honest’ (kalos)

heart, i. e., the attitude of which is right towards God; a ‘good’ (agathos) heart, i.

e., one that, instead of working ill to a neighbor, acts beneficially towards him. In

Rom 7:18, ‘in me... dwelleth no good thing’ (agathos) signifies that in him is

nothing capable of doing ‘good,’ and hence he lacks the power ‘to do that which is

good’ (kalos). In 1 Thess 5:15, ‘follow after that which is good’ (agathos), the

‘good’ is that which is beneficial; in v. 21, ‘hold fast that which is good (kalos),’

the ‘good’ describes the intrinsic value of the teaching. (Vine’s Expository

Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers)


Literature-Third Edition list the following New Testament usages: (1) pertaining to

being attractive in outward appearance, beautiful, handsome, fine in outward

appearance (2) pertaining to being in accordance at a high level with the purpose of

something or someone, good, useful (a) of thing (b) moral quality (c) in any

respect unobjectionable, blameless, excellent (d) in the general sense it is good

qualifies items that fit under one of the preceding classifications (Pages 504-505).

Analytical Lexicon of the Greek New Testament writes, “Good, beautiful, with

a basic meaning healthy, sound, fit, opposite kakos (bad, evil) and asichros (ugly,

deformed) (1) of outward appearance handsome, beautiful, lovely (2) as a quality

of freedom from defects good, useful, fine (3) of a sound moral disposition good,

noble, praiseworthy, synonymous with agathos; of things excellent (4) socially, of


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a mode of life and behavior (5) impersonally kalon (estin) it is good, expedient, or

advantageous (6) comparative kallion, kallion better, more beautiful (7)

superlative, very beautiful (Page 214).


the following: (1) pertaining to a positive moral quality, with the implication of

being favorably valued – ‘good, fine, praiseworthy’ (88.4). (2) pertaining to having

acceptable characteristics or functioning in an agreeable manner, often with the

focus on outward form or appearance – ‘good, fine’ (65.22). (3) pertaining to

providing some special or superior benefit – ‘advantageous, better’ (65.43). (4)

pertaining to being fitting and at the same time probably good – fitting, good’

(66.2). (5) pertaining to being beautiful or attractive in terms of outward form or

shape, often implying a corresponding fine value – ‘beautiful, fine’ (79.9). (6)

pertaining to having high status, with the possible implication of its attractiveness –

‘high, important, fine’ (87.25).

In 1 Timothy 1:18, the adjective kalos means “noble” in the sense of possessing

outstanding qualities and great importance. It describes something whose

importance is superior to all others. Here it describes spiritual combat that Timothy

was engaged in as superior to combat in the natural realm since it is with a superior

enemy. It describes spiritual combat as of the utmost importance in life possessing

outstanding qualities because it is on behalf of a superior sovereign king, Jesus

Christ and against a superior enemy, Satan. The word speaks of Timothy’s

commission as of the utmost importance or the most important thing that he could

do in life.

The word is in the first attributive position modifying the noun strateia as

indicated by the articular construction and is thus receiving greater emphasis. Thei

article tightens up the quality expressed by this adjective. Therefore, we will

translate this word “which is a noble.”

Translation of 1 Timothy 1:18

1 Timothy 1:18 This command I at this particular time entrust to you

Timothy, my spiritual child in accordance with the prophecies previously

spoken about you in order that by means of them, you may continue to make

it your habit of being engaged in spiritual combat, which is a noble combat.

(My translation)

Summary of 1 Timothy 1:18

This verse begins the final paragraph that appears in chapter one. It resumes the

urgent request that Paul made of Timothy that appeared in verses 3-5.


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“This command” refers to Paul’s urgent request that is recorded in verses 3-5

to stop certain pastors in Ephesus from teaching false doctrine and being occupied

with Jewish myths and useless genealogies. Instead, Paul wants them to be faithful

administrating the household of God by teaching his gospel, which is sound

doctrine and will result in the church at Ephesus obeying the command to love one

another.

“I at this particular time entrust” indicates that Paul was entrusting Timothy

with a charge that he himself had received from the Lord and was passing along to

Timothy to have these pastors in Ephesus stop being unfaithful and to get back to

fulfilling their duties of proclaiming the gospel. It implies that Paul considers

Timothy himself to be faithful and responsible enough to communicate this charge

to these men and thus would be an encouragement to his young delegate.

“To you Timothy, my spiritual child” expresses Paul’s deep personal love and

affection for Timothy. This is to encourage his young delegate.

“In accordance with the prophecies previously spoken about you” indicates

quite clearly that the content of these prophecies was related to the charge that Paul

gave Timothy in verses 3-5, who is being here reminded of them by the former.

Thus, these prophecies were not related to the identification of Timothy’s spiritual

gift of pastors-teacher or that he would be a faithful servant of the gospel and

friend of Paul. The noun propheteia refers to those prophecies that were made

about Timothy that undoubtedly spoke of what God would do through him in this

situation in Ephesus. These prophecies thus could prompted Paul to leave Timothy

in Ephesus and allowed him to go to Macedonia. 1 Timothy 4:14 mentions the

prophecy made of Timothy at his ordination. However, this word in 1 Timothy

1:18 is in the plural and not the singular as in 4:14.

This prepositional phrase indicates that the prophecies previously made about

Timothy were in accordance with Paul’s urgent request that Timothy order certain

unidentified pastors in Ephesus to stop teaching false doctrine and being occupied

with Jewish myths and useless genealogies and get back to administrating the

household of God by being faithful to their duties.

The purpose clause “in order that by means of them, you may continue to

make it your habit of being engaged in spiritual combat, which is a noble combat” expresses the purpose for which Paul urgently requested that Timothy

order certain unidentified pastors in Ephesus to stop teaching false doctrine and

being occupied with Jewish myths and useless genealogies and get back to being

faithful administrating the household of God.

Therefore, Paul’s urgent request that he made of Timothy when he was

departing for Macedonia to order certain pastors in that city to stop teaching false

doctrine and get back to being faithful in administrating the household of God by

teaching his gospel was for the express purpose of encouraging him to fight the


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good fight. So the purpose of reminding him of this urgent request was to

encourage Timothy in spiritual combat.

“You may continue to make it your habit of being engaged in spiritual

combat” indicates that Paul reminded Timothy of the charge that he issued to him

before leaving Ephesus to get these pastors in line in order that he might continue

to being engaged in spiritual combat with the kingdom of darkness. This word

expresses the sense of urgency to Paul’s request of Timothy to set these straight in

Ephesus. It indicates that Timothy was about performing the task assigned to him

and that Paul wanted him to continue with it. It expresses the concept of

perseverance.

“Which is a noble combat” describes the spiritual combat that Timothy was

engaged as superior to combat in the natural realm since it is with a superior enemy

and on behalf of a superior sovereign, Jesus Christ. It describes spiritual combat as

of the utmost importance in life possessing outstanding qualities because it is on

behalf of a superior sovereign king, Jesus Christ and against a superior enemy,

Satan. It speaks of Timothy commission as of the utmost importance or the most

important thing that he could do in life.


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1 Timothy 1:19-Timothy Is To Continue Possessing Faith Resulting In A Good

Conscience Which Some Have Rejected And Suffered Shipwreck Of Their

Faith

Review of 1 Timothy 1:18

1 Timothy 1:18 begins the final paragraph that appears in chapter one. It

resumes the urgent request that Paul made of Timothy that appeared in verses 3-5.





(My translation) “This command” refers to Paul’s urgent request that is recorded in verses 3-5





another.























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make it your habit of being engaged in spiritual combat, which is a noble combat” expresses the purpose for which Paul urgently requested that Timothy

















perseverance.








Paul Continues His Thought From Verse 18

In verse 19, Paul continues his thought from verse 18 by noting that Timothy is

to continue making it his habit of possessing faith in his apostolic teaching

resulting in a good conscience which some unfaithful pastors in Ephesus have

rejected and thus suffered shipwreck of their faith.





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they will be taught not to blaspheme. (NASU) “Keeping faith” is composed of the nominative masculine singular present

active participle form of the verb echo (ἒχω) (eh-ho), “keeping” and the accusative

feminine singular form of the noun pistis (πίστις) (pee-steece), “faith.”

Pistis in Classical Greek

Otto Michel makes the following comment regarding the classical usage of the

noun pistis, he writes, “In classical literature pistis means the trust that a man may

place in men or the gods (Hesiod, Works, 372; Sophocles OT, 1445), creditability

(Sophocles OC, 611), credit in business (Demosthones 36, 57), guarantee

(Aeschylus Frag. 394), proof (Democ. 125), or something entrusted (IG 14, 2012 A

23)” (The New International Dictionary of New Testament Theology volume 1,

page 594).

Liddell and Scott list the following classical meanings for the word pistis: (1)

trust in others, faith (2) persuasion of a thing, confidence, assurance (3) in

subjective sense, good faith, trustworthiness, honesty (4) of things, credence,

credit (5) in a commercial sense, credit (6) position of trust or trusteeship (7)

Theologically, faith, opposite of sight and knowledge (8) that which gives

confidence (9) assurance, pledge of good faith, guarantee (10) means of

persuasion, argument (11) that which is entrusted, a trust (12) political protection

or suzerainty (13) in Egypt, safe-conduct, safeguard (14) Pythagorus name for ten

(15) personified, equals Latin Fides (page 1408).

In the Hellenistic period during the struggle with skepticism and atheism pistis

acquired the sense of conviction as to the existence and activity of the gods. Pistis

as faith in God stood for theoretical conviction. But stress was laid on the belief

that life was constituted in accordance with this conviction.

Pistis acquired a special significance in the writings of the Stoics in the sense of

“reliability, faithfulness” (Epictectus Diss. II, 4, 1). It reveals the essence of man

(Epict. 2, 4, 1). Man’s fidelity to his moral destiny leads to fidelity towards others

(Epict. 2, 4, 1-3; 2, 22). Pistis is thus solidity of character according to the Stoic

philosopher and it is typical that pistos and pistis are used abstractly with no object

needing to be supplied.

Primarily then, pistis is an attitude of man to himself, not to others. In Stoicism,

then, pistis has no religious significance in the sense of denoting man’s relation to

deity or of having deity and its sway as objects. The attitude of pistis is, however, a

religious attitude to the degree that in it man, as pistos, eleutheros and aidemon,

actualizes his relationship to God.


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In the mystery religions faith denotes abandonment to the deity by following his

instruction and teaching, and by putting oneself under his protection (Apul., Met.,

17, 25-28; P. Oxy., 11, 1380, 152).

Septuagint Usage of Pistis

The noun pistis appears 59 times in the Septuagint (LXX). The noun pistis

translates the following Hebrew terms in the LXX: (1) àmun (/wma) (noun),

“faithfulness” (Dt. 32:20). (2) èmunah (hnwma) (noun), “trust, faithfulness” (1 Chr.

9:22; Prov. 12:22); “truth” (Jer. 5:1, 3). (3) àmanah (hnma) (noun), “agreement”

(Neh. 9:38). (4) èmesh (vma), “truth” (Prov. 16:6 [15:27]); “truly, assuredly” (Jer.

28:9 [35:9], 32:41 [39:41]).

The LXX indicates that the Greek term pistis especially corresponds to the

Hebrew term èmunah, “fidelity, faithfulness.” The noun èmunah occurs 48 times

in the Hebrew Bible and is one of many meaning “firmness” or “steadfastness.”

A distinction may be drawn between this noun and other related words, at least

in contexts where the noun refers to a human quality of conduct. The noun

èmunah refers to conduct in the sense of conscientiousness. A clear example is in

2 Kgs. 12:15, where it is recorded that workmen repairing the temple did so

“conscientiously.” Jehoshaphat charges judges to work “with a conscientious and

honest heart” (2 Chron. 19:9). This same quality leads to David and Samuel

appointing certain individuals as gatekeepers, those who hold offices “on account

of their conscientiousness” (1 Chron. 9:22). The text could read “offices of trust.”

One must make a choice to live a life governed by doctrine (Ps. 119:30).

Trustworthiness is a prerequisite to living a life pleasing to God (Prov. 12:22). One

is rewarded by Yahweh according to one’s righteous and trustworthy behavior (1

Sam. 26:23). Moreover, the two qualities go hand in hand (Hab. 2:4).

The noun èmunah is applied to the Lord and expresses His faithfulness and

dependability (Deut. 32:4). It is frequently listed among the attributes of God (1

Sm. 26:23; Ps. 36:5; 40:10; Lm. 3:23). The word describes His works (Ps. 33:4),

and His words (Ps. 119:86; 143:1).

Èmunah is also used to refer to those whose lives the Lord establishes, which

He expects to see faithfulness in them (Prov. 12:22; 2 Chron. 19:9). Indeed, such

faithfulness or a life of faith is characteristic of those justified in God’s sight (Hab.

2:4). God’s Word of truth establishes man’s way of truth or faithfulness (Ps.

119:30). From this we can also see the concept of a duty being entrusted to a

believer which becomes his trust (faithful responsibility, 1 Chron. 9:22; 2 Chron.

31:15, etc.) or office.


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`Emunah is not so much an abstract quality, “reliability,” but a way of acting

which grows out of inner stability, “conscientiousness.” It emphasizes one’s own

inner attitude and the conduct it produces and often conveys the idea of inner

stability, integrity, conscientiousness, which is essential for any responsible

service. It describes a living act of trust in the Old Testament, and also the

dimension of human existence in a historical situation.

New Testament Usage of Pistis

The noun pistis appears 243 times in the Greek New Testament.

Louw and Nida provide the following list: (1) that which is completely

believable - ‘what can be fully believed, that which is worthy of belief, believable

evidence, proof’ (31.43) (2) to believe to the extent of complete trust and reliance

- ‘to believe in, to have confidence in, to have faith in, to trust, faith, trust’

(31.85). (3) the state of being someone in whom complete confidence can be

placed - ‘trustworthiness, dependability, faithfulness’ (31.88) (4) to believe in the

good news about Jesus Christ and to become a follower – ‘to be a believer, to be a

Christian, Christian faith (31.102). (5) the content of what Christians believe - ‘the

faith, beliefs, doctrine’ (31.104). (6) promise or pledge of faithfulness and loyalty

- ‘promise, pledge to be faithful’ (33.289). (Greek-English Lexicon of the New

Testament Based on Semantic Domains)

The New Thayer’s Greek-English Lexicon lists the following: (1) conviction of

the truth of anything, belief; in the NT of a conviction or belief respecting man’s

relationship to God and divine things, generally with the included idea of trust and

holy fervor born of faith and conjoined with it (a) when it relates to God, pistis is

the conviction that God exists and is the creator and ruler of all things, the provider

and bestower of eternal salvation through Christ (b) in reference to Christ, it

denotes a strong and welcome conviction or belief that Jesus is the Messiah,

through whom we obtain eternal salvation in the kingdom of God; in an ethical

sense, persuasion or conviction (which springs from faith in Christ as the sole

author of salvation; concerning things lawful for a Christian (c) universally of the

religious beliefs of Christians; (d) with the predominant idea of trust (or

confidence) whether in God or in Christ, springing from faith in the same (2)

fidelity, faithfulness, i.e. the character of one who can be relied on (Pages 512-

514).


Literature-Third Edition: (1) that which evokes trust and faith (a) the state of being

someone in whom confidence can be placed, faithfulness, reliability, fidelity,

commitment (b) a solemn promise to be faithful and loyal, assurance, oath, truth

(c) a token offered as a guarantee of something promised, proof, pledge (2) state of


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believing on the basis of the reliability of the one trusted, trust, confidence, faith

(3) that which is believed, body of faith/belief/teaching (Pages 819-820).

The Analytical Greek Lexicon Revised lists the following meanings, “faith,

belief, firm persuasion; assurance, firm conviction; ground of belief, guarantee,

assurance; good faith, honesty, integrity; faithfulness, truthfulness; faith in God

and Christ; the matter of Gospel faith” (Page 314).

Analytical Lexicon of the Greek New Testament: (1) active, as belief directed

toward a person or thing confidence, faith, trust, reliance on (MT 9.2); (2)

absolutely, without an object; (a) as the essential Christian religion (the) faith (CO

1.23); (b) as recognition and acceptance of Christian teaching faith (JA 2.17); (c)

as a decision to be faithful and loyal to the Christian religion promise, pledge,

commitment (1T 5.12); (d) as a conviction that brings certainty faith, assurance

(RO 14.22); (e) as a Christian virtue, especially along with hope and love

characterizing believers (1TH 1.3); (3) passive; (a) of what brings trust and

confidence from others faithfulness, fidelity, reliability (TI 2.10); (b) as what

inspires confidence pledge, (means of) proof, guarantee (AC 17.31); (4)

objectively, as the content of what is believed doctrine, (the) faith (RO 1.5; JU3)

(Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the

Greek New Testament; page 314; Baker's Greek New Testament library. Grand

Rapids, Mich.: Baker Books.)

There are three basic meanings for pistis in the New Testament. There is first

the active usage meaning “faith.” There is also a passive usage meaning “that

which is believed, the body of faith, doctrine” (Gal. 1:23; 2 Pt. 1:5; 1 Tm. 1:19;

4:1, 6; 6:10; 2 Tm. 2:18; 4:7; Heb. 11). Lastly, the noun pistis is used as an

attribute meaning “faithfulness, reliability” (Gal. 3:22; Titus 2:10; 2 Th. 1:4).

Pistis in 1 Timothy 1:2

All three could be in view here in 1 Timothy 1:2. It could be used with the

preposition en in the passive referring to the Christian faith indicating that Timothy

was Paul’s legitimate spiritual child “in the sphere of” or “with respect to” the

Christian faith. Or, it can be used as an attribute of Timothy meaning that he was

“faithful” to the gospel or Paul’s teaching in contrast to the false, apostate teachers

in Ephesus. Lastly, it can be used in an active sense with the preposition en

referring to Timothy making the non-meritorious decision to trust in Jesus Christ

as Savior indicating that Timothy became Paul’s legitimate spiritual child “because

of” his faith in Christ.

This same exact prepositional phrase ἐν πίστει appears seven other times in the

Pastoral Epistles (1 Timothy 1:4; 2:7, 15; 3:13; 4:12; 2 Timothy 1:13; Titus 3:15).

In 1 Timothy, it is used in this prepositional phrase anarthrously every time and


53

can refer in the objective sense for the Christian faith (2:7) or the Christian’s post-

conversion faith in the Word of God (2:15; 3:13) or the attribute of faithfulness

(1:4, 4:12). So we can see that all three meanings of the noun pistis can be found in

1 Timothy when used anarthrously as the object of the preposition en.

The objective sense for the Christian cannot be determined by the omission or

inclusion of the article and neither can the active sense for faith in Christ for

eternal salvation or the Christian’s post-conversion faith in the Word of God. Thus,

the context must determine the word’s meaning in 1 Timothy 1:2.

First of all in 1 Timothy 1:2, pistis is anarthrous and is the object of the

preposition en, which is a marker of cause. It is also used with the expression

γνησίῳ τέκνῳ, “legitimate spiritual child.” Now, as we noted this expression

refers to Timothy’s conversion indicating that Paul was responsible for Timothy’s

conversion. This would indicate that the emphasis seems to be more that Timothy

became Paul’s legitimate spiritual child “because of” his faith in Christ as his

Savior or “on the basis of” faith in Jesus rather than Timothy as Paul’s legitimate

spiritual child with respect to the Christian faith. Therefore, we will translate the

prepositional phrase ἐν πίστει, “on the basis of faith.”


In 1 Timothy 1:4, the noun pistis means “faithfulness” since it is used in

relation to these unidentified pastors in Ephesus fulfilling their responsibilities and

stewardship in God’s household. It is the object of the preposition en, which is a

marker of means by which an event takes place. Here it indicates that these

unidentified pastors in Ephesus will administrate God’s household by being

faithful to their responsibilities to do so. The definite article functions as a

substantiver meaning it nominalizes (i.e. converts to a noun) and conceptualizing

this prepositional phrase. Therefore, we will translate the expression τὴν ἐν πίστει, “which is through faithfulness.”


In 1 Timothy 1:5, the noun pistis speaks of the Christians’ post-conversion faith

in the Word of God or in other words, their faith in the Spirit’s teaching that is

revealed through the communication of the Word of God. It does not refer to

saving faith or faith in Jesus Christ for eternal salvation but rather the Christian’s

faith in the Word of God after their conversion since in context Paul is addressing

the conduct of Christians as a result of their pastors teaching sound doctrine rather

than false doctrine.


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Also, in context, pistis is used in relation to the Christian obeying the command

to love his fellow believer as Christ loves, which is accomplished by exercising

faith in the Spirit’s teaching in the Word of God and specifically, the command to

love one another as Christ loves. Obedience to the Spirit’s teaching in the Word of

God to love one another as Christ loved is the direct result of the believer

exercising faith in the Spirit’s teaching since obedience to the commands of the

Word of God are the direct result of exercising faith in the Spirit’s teaching in the

Word of God.


The noun pistis in 1 Timothy 1:14 means “faith” and refers to Paul’s faith and

not the faith of our Lord Jesus since the context is presenting an implied contrast

between Paul’s pre-conversion sinful conduct with his post-conversion conduct.

This contrast in turn is indicated by the fact that Paul is contrasting his pre-

conversion character and conduct towards the Lord with the Lord’s gracious

character and conduct towards him.

In verse 13, he just got through writing that during his pre-conversion days he

slandered the Lord Jesus Christ and persecuted Him through the church and was a

violent insolent man towards the Lord and His church. In the adversative clause of

that verse he goes on to write that in direct contrast to this sinful pre-conversion

conduct, he obtained grace from the Lord because being in a state of rejection of

the gospel, he acted due to unbelief. As we noted, Paul’s sinful conduct towards

the Lord was the direct result of his unbelief in the gospel, which is about the Lord

Jesus Christ and His work in providing salvation through His death and

resurrection.

Now in verse 14, he writes that the Lord’s grace was infinitely more than

sufficient to meet his need, i.e. his problem with being a sinner in relation to a holy

God who does not tolerate sin. This grace was in the form of receiving the gift of

faith (Ephesians 2:8-9), which enabled him to obey the Lord’s command to love

one another as He loves. This faith enabled him to walk in God’s love towards the

church and all men. Where his pre-conversion unbelief resulted in sinful conduct

towards the Lord and His church so his faith resulted in his loving his fellow

believer as Christ loved and loving all men as Christ loved.

Therefore, the noun pistis in 1 Timothy 1:14 speaks of Paul’s faith in Jesus

Christ resulting in justification and his post-conversion faith that resulted in his

obeying the command to love one another as Christ loves. This is indicated by the

fact that he is speaking in the context of his pre-conversion conduct towards the

Lord and His church and is seeking to contrast it with the Lord’s gracious conduct

toward him. This contrast implies that Paul is contrasting his pre-conversion


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conduct that dishonored the Lord with that of his post-conversion conduct that

honors the Lord.

Furthermore, Knight observes that in Paul’s letters when this word pistis is

connected with agape, “love”, it is the believer’s faith and love in Christ which are

in view (1 Corinthians 13:13; Ephesians 1:14; 1 Thessalonians 1:3; 3:6; 2

Thessalonians 1:3). He also states “When in such passages and in similar

circumstances en appears with one or more of the titles or names of Jesus, the faith

and love are those of the believer, which are rooted in Christ, not attributes that

Christ Himself exhibits to the believer (Ephesians 1:5; Colossians 1:4; 1 Timothy

1:13; 2 Timothy 3:15; pistis en; 2 Timothy 1:3; en pistei kai agape te en Christo

Iesou; the one piece of contrary evidence is Romans 8:28; where God’s agape is en

Christo Iesou.” (Knight, George W. III, The Pastoral Epistles: A Commentary on

the Greek Text; page 98; William B. Eerdmans Publishing Co., Grand Rapids,

Michigan/Cambridge, U.K., The Paternoster Press; Bletchley


In 1 Timothy 1:19, the noun pistis refers to Timothy’s post-conversion faith in

the Word of God. Specifically, it speaks of his faith in Paul’s gospel or apostolic

teaching since in context Paul is instructing Timothy as to how he is to engage the

kingdom of darkness in spiritual combat in contrast to certain unidentified pastors

in Ephesus who suffered the shipwreck of their faith. It speaks of Timothy

exercising absolute confidence in the Word of God in order to experience victory

in spiritual combat. This post-conversion faith in the Word of God manifests itself

in obedience to the Word of God and would thus be reflected in Timothy’s conduct

resulting in the production of Christ-like character in his life by the Spirit.

Therefore, in 1 Timothy 1:19, the noun pistis is used in the active sense

meaning “to trust, to have total and absolute confidence in” the Word of God after

conversion. It does not refer to the objective body of truth, the content of the

Christian faith meaning Christian doctrine, although that is the object of the

believer’s faith after salvation. Rather, it refers to the Christian soldier’s faith or

total and absolute confidence in God’s faithfulness to His promises. In Timothy’s

case it is faith in the prophecies that were told to Timothy that were from God.

Since we are dealing with spiritual combat here with Timothy, pistis speaks of

taking up the “shield of faith” mentioned by Paul in Ephesians 6:16.

Ephesians 6:16 In addition to everything, I solemnly charge all of you to

take up for yourselves your shield, which is your faith because that will enable

all of you to extinguish all the flaming arrows originating from the evil one.

(My translation)


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Faith here in 1 Timothy 1:19, is an attitude toward God that Timothy is to

possess, in which he considers God to be faithful to perform all that which He is

promised through the prophecies he received, which Paul mentions in verse 18.

The faith that Paul is referring is described by him in Philippians 1:6.

Philippians 1:6 I am confident of this very same thing, namely that, the

One (God the Holy Spirit) who began in all of you a good work that is divine

in character, will completely finish it up to the day of Christ who is Jesus. (My

translation) This faith would make Timothy invincible in spiritual combat. The failure to

exercise faith in Paul’s apostolic teaching, i.e. his gospel which was sound

doctrine, was the problem with these pastors in Ephesus who wanted to be teachers

of the Law. This led to their poor conduct since unbelief produces ungodly conduct

whereas godly conduct is direct related to faith in the Word of God. Obedience to

the command to love one another is the direct result of faith. The failure to obey

this command is the result of unbelief in the Word of God. This all led to the

failure of these pastors in fulfilling their responsibilities to administrate the

household of God and thus they became casualties in spiritual combat with the

kingdom of darkness.

In 1 Timothy 1:19, the noun pistis is an accusative direct object meaning that it

is receiving the action of the verb echo. We will translate the word “faith.”

Faith

There are three forms of perception: (1) Empiricism: Trusting in one’s

experiences in life to make decisions. (2) Rationalism: Trusting in one’s intellect

to make decisions in life. (3) Faith: Trusting in the authority of another to make

decisions in life.

Faith is the only system of perception that God will accept because it is

compatible with His grace policy.

Ephesians 2:8 For by grace you have been saved through faith; and that

not of yourselves, it is the gift of God. (NASU) A sinner is saved and receives the forgiveness of his sins-past, present and

future based upon the merits of the object of his faith, Jesus Christ and His death

on the Cross.

1 John 2:12 I am providing information in writing at this particular time

for the benefit of all of you, little children in view of the fact that for the

benefit of all of you, your sins have been forgiven-past, present and future on

the basis of His merit. (My translation)


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Therefore, in relation to the sinner’s justification, the noun pistis “faith” refers

to making the non-meritorious decision to trust or place one’s complete confidence

in the Person of Jesus Christ for salvation.

Faith demonstrates itself by obedience to the commands of God. The command

that the unbeliever must obey in order to receive eternal salvation is to believe on

the Lord Jesus Christ. This is illustrated by Paul when talking to the Philippian

jailor.

Acts 16:27-31 When the jailer awoke and saw the prison doors opened, he

drew his sword and was about to kill himself, supposing that the prisoners

had escaped. But Paul cried out with a loud voice, saying, ‘Do not harm

yourself, for we are all here!’ And he called for lights and rushed in, and

trembling with fear he fell down before Paul and Silas, and after he brought

them out, he said, “Sirs, what must I do to be saved?: They said, “Believe in

the Lord Jesus, and you will be saved, you and your household.” (NASU)

“Believe” is the verb pisteuo (pisteuvw), which is in the imperative form

meaning that it is a command and the word means to “trust, place complete

confidence in” the Person of Christ in order to receive the gift of eternal life.

The object of the Christian’s faith at the moment of salvation is the Lord Jesus

Christ and the object of his faith after conversion is the written Word of God.

Faith for the Christian is trusting in the authority of the Word of God in order to

govern one’s life. Faith is obedience to God’s commands and is the positive

response to God’s commands and acting upon those directions.

The Bible never separates faith from obedience.

Hebrews 11:8 By faith Abraham, when he was called, obeyed by going out

to a place which he was to receive for an inheritance; and he went out, not

knowing where he was going. (NASU) Unbelief on the other hand is disobedient and is the negative response to God’s

commands and as a result the failure to act upon God’s commands.

Hebrews 3:12 Take care, brethren, that there not be in any one of you an

evil, unbelieving heart that falls away from the living God. (NASU) After salvation the believer is to walk by means of faith in the Word of God.

2 Corinthians 5:7 for we walk by faith, not by sight. (NASU)

Galatians 2:20 I have been crucified with Christ; and it is no longer I who

live, but Christ lives in me; and the life which I now live in the flesh I live by

faith in the Son of God, who loved me and gave Himself up for me. (NASU)

Romans 1:16 For I am never ashamed of the gospel for it is as an eternal

spiritual truth God’s power resulting in deliverance for the benefit of

everyone who as an eternal spiritual truth believe, to the Jew first and then to

the Greek. 17 For by means of it, the righteousness originating from God is as

an eternal spiritual truth revealed from faith to faith. Just as it stands written


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for all of eternity, “But the righteous shall choose for himself to live by means

of faith’” (My translation)

Galatians 3:11 Now that no one is justified by the Law before God is

evident; for, “THE RIGHTEOUS MAN SHALL LIVE BY FAITH.” (NASU)

Hebrews 10:37 FOR YET IN A VERY LITTLE WHILE, HE WHO IS

COMING WILL COME, AND WILL NOT DELAY. 38 BUT MY

RIGHTEOUS ONE SHALL LIVE BY FAITH; AND IF HE SHRINKS

BACK, MY SOUL HAS NO PLEASURE IN HIM. (NASU) Just as the Christian received the Lord Jesus as his Savior by exercising faith in

Him for eternal salvation, so after salvation he is to live by the same principle of

faith (Compare Ephesians 2:8-9 with Colossians 2:5-7).

The principle of faith operates quite simply: (1) God speaks and we hear His

Word. (2) We trust His Word and act on it no matter what the circumstances are or

what the consequences may be.

The circumstances may be impossible, and the consequences frightening and

unknown but we obey God’s Word just the same and believe Him to do what is

right and what is best.

Hebrews 11:1-3 gives a definition of faith and also a description of the nature of

faith or in other words, what faith does and how it works.

Hebrews 11:1 Now faith is the assurance of things hoped for, the conviction

of things not seen. 2 For by it the men of old gained approval. 3 By faith we

understand that the worlds were prepared by the word of God, so that what is

seen was not made out of things which are visible. (NASU)

Faith is the positive response and obedience to God’s commands and

prohibitions and acting upon those directions whereas unbelief on the other hand is

disobedient and is the negative response to God’s commands and as a result the

failure to act upon God’s commands.

A Christian’s faith is based upon trusting in the authority of the Scriptures in

order to govern his life and is a non-meritorious system of perception. The object

of the sinner’s faith for eternal salvation is the Lord Jesus Christ and the object of

his faith after conversion is the written Word of God. In order for the Christian to

please God and gain His approval he must trust in the authority of the Scriptures to

govern his life (See Hebrews 11:6).

Hebrews 11:6 And without faith it is impossible to please Him, for he who

comes to God must believe that He is and that He is a rewarder of those who

seek Him. (NASU)

Fellowship with God is based upon a moment-by-moment walk of faith in the

Lord.


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live, but Christ lives in me; and the {life} which I now live in the flesh I live by

faith in the Son of God, who loved me and gave Himself up for me. (NASU) Faith in the Word of God is the way to victory over the enemy, Satan.

1 John 5:4 For whatever is born of God overcomes the world; and this is

the victory that has overcome the world -- our faith. (NASU) In fact, the believer is commanded to take up for himself the shield of faith.




(My translation) The believer acquires faith through hearing the communication of the Word of

Christ.

Romans 10:17 So faith comes from hearing, and hearing by the word of

Christ. (NASU) Answered prayer requires faith and is thus an expression of confidence in God’s

ability to meet one’s need (Matt. 8:10; Luke 7:9; Matt. 9:22; Mark 5:34; Luke

8:48; Matt. 9:29; 17:20; Luke 17:5; Mark 9:29; Matt. 21:22; Mark 11:24; 1 John

3:21-22; James 1:5-8; 5:15).

True faith regards what has been requested as one’s own possession even

though the request has not been received. Faith is an attitude toward God, in which

the believer considers God to be faithful who will perform all that which He is

promised in His Word. This attitude is illustrated in Philippians 1:6.

The great Old Testament saints were men and women who lived by this

principle of faith. Hebrews 11:1-3 gives a definition of faith and also a description

of the nature of faith or in other words, what faith does and how it works. Hebrews

11 lists many individuals who express faith in God by being obedient to His Word,

thus God bears witness to them in His Word…what an honor. They honored God

by trusting in His promises, thus God honors them. These individuals are

summarized in Hebrews 12:1 as the “so great a cloud of witnesses.”

Hebrews 11:4-40 is devoted to a summary of the lives and labors of great men

and women of faith who lived in Old Testament dispensations, Abraham being one

of them and his wife Sarah as well. In each instance, you will find the same

elements of faith: (1) God spoke to them through His Word. (2) They responded to

His Word and obeyed God. (3) God bore witness about them.

The Lord will test the believer’s faith after conversion in order to produce

endurance in them.

James 1:2 Consider it all joy, my brethren, when you encounter various

trials, 2 knowing that the testing of your faith produces endurance 3 and let


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endurance have its perfect result, so that you may be perfect and complete,

lacking in nothing. (NASU) The Lord rewards the believer after his faith has been tested.

James 1:12 Blessed is a man who perseveres under trial; for once he has

been approved, he will receive the crown of life which the Lord has promised

to those who love Him. (NASU) This principle is illustrated in the life of Abraham who is called the father of the

believer’s faith. Abraham was a man of faith. He was saved by faith and he walked

with God by means of faith in Him (Romans 4).

There were seven great crises in the life of Abraham, which tested his love for

the Lord, his faith in the Lord and his obedience to the Lord: (1) God commanded

Abraham to leave behind his parents as recorded in Genesis 12:1 and Hebrews

11:8. (2) God commanded Abraham to live among the Canaanites as an alien (see

Genesis 12:1-8; Hebrews 11:9-10). (3) Abraham’s faith was tested in that he had to

choose between living in the land of Canaan, trusting that the Lord would take care

of him even though there was a famine in the land or leave the land of Canaan and

go to Egypt. (4) Abraham had to separate from his nephew Lot as recorded in

Genesis 13:5-18. (5) God commanded Abraham to send away Ishmael whom he

loved dearly as recorded in Genesis 17:18-21 and 21:12-14. (6) Abraham’s faith

was tested in that he had to wait twenty-five years for the birth of Isaac and had to

trust that God could deliver on this promise even though he and Sarah were

biologically unable to have children together because of their advanced age (see

Romans 4:18-22).

Echo

In 1 Timothy 1:19, the verb echo means “to be in a particular condition or state

of possessing” a particular object, which is identified by the noun pistis, “faith.”

This indicates that Timothy is to engage the kingdom of darkness in spiritual

combat by being in a particular state or condition of possessing faith in the Word

of God and in particular the prophecies from God concerning him with regards to

this situation in Ephesus.

The verb is a participle of means indicating the means by which the action of

the verb strateuo, which appears in verse 18 and means “to engage in spiritual

conflict or spiritual combat.” Therefore, Paul is saying that Timothy is to engage

the enemy in spiritual combat “by” having faith in the Word of God.

The present tense of the verb is a “customary” present used to signal an ongoing

state or specifically the continuation of an ongoing state. This indicates that

Timothy is to “continue to making it his habit of” possessing faith in the Word of

God. The active voice of the verb is stative indicating that Timothy is to exist in


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the state of possessing faith in the Word of God. We will translate the verb “by

continuing to make it your habit of possessing.”

Timothy Is To Continue To Possess A Good Conscience

1 Timothy 1:19 keeping faith and a good conscience, which some have

rejected and suffered shipwreck in regard to their faith. (NASU)

“And a good conscience” is composed of the conjunction kai (καί) (keh),

“and” and the accusative feminine singular form of the adjective agathos (ἀγαθός) (ah-ga-thoce), “a good” and the accusative feminine singular form of the noun

suneidesis (συνείδησις) (see-nee-thee-sees), “conscience.”

These three words all appear together in 1 Timothy 1:5. However, the noun

suneidesis and the adjective agathos appear in reverse order from how they appear

hear in verse 19.

1 Timothy 1:5 However, the result, which this command produces is, as an

eternal spiritual truth, divine-love from a pure heart as well as a conscience

that is divine good in quality and character and in addition a sincere faith.

(My translation)

Consecutive Kai

In 1 Timothy 1:19, the conjunction kai is used here in a consecutive sense

indicating that possessing a good conscience is the direct result of possessing faith

in the Word of God. This is indicated in that the Christian’s norms and standards

which reside in the conscience must be in accordance with the Word of God. We

will translate the word “resulting in.”

Suneidesis

The noun suneidesis is composed of the preposition sun, “with” and the noun

eidesis, “knowledge,” thus the word literally means, “a knowing with.” It is the

exact counterpart of the Latin con-science, “a knowing with,” a shared or joint

knowledge.

The word in classical Greek occurs in legal contexts of witnesses who share

testimony. It is used in a reflexive sense signifying “consciousness” and from this

it means “inner consciousness,” or in other words “conscience.”

Conscience carries moral implications in that it is a knowledge of right and

wrong. It has a negative nuance in that self-examination often results in

condemnation.


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Suneidesis appears only once in the canonical portion of the Septuagint

(Ecclesiastes 10:20). Even though this word does not explicitly develop the

concept of the conscience in the Septuagint, this concept was not unknown to the

Old Testament writers who used the term “heart” as the site of confrontation,

confession and repentance.

The word appears thirty times in the Greek New Testament.

Greek-English Lexicon of the New Testament Based on Semantic Domains lists

the following definitions for the noun: (1) to be aware of information about

something – ‘to know, to be conscious of, to be aware of’ (volume 2, page 335).

(2) the psychological faculty which can distinguish between right and wrong –

‘moral sensitivity, conscience’ (volume 2, page 324).

The Analytical Greek Lexicon Revised, “consciousness; a present idea,

persisting notion, impression of reality; conscience, as an inward moral impression

of one’s actions and principles; conscience, as the inward faculty of moral

judgment; conscience, as the inward moral and spiritual frame” (Pages 391).

The New Thayer’s Greek-English Lexicon: (1) the conscience of anything (2)

the soul as distinguishing between what is morally good and bad, prompting to do

the former and shun the latter, commending the one, condemning the other;

conscience (Pages 602-603).


Literature-Third edition lists the following: (1) awareness of information about

something, consciousness (2) the inward faculty of distinguishing right and wrong,

moral consciousness, conscience (3) attentiveness to obligation, conscientiousness

(Pages 967-968).

Vine makes the following comment regarding the word, “Suneidesis, lit., ‘a

knowing with’ (sun, ‘with,’ oida, ‘to know’), i. e., ‘a co-knowledge (with oneself),

the witness borne to one's conduct by conscience, that faculty by which we

apprehend the will of God, as that which is designed to govern our lives’; hence (a)

the sense of guiltiness before God; Heb 10:2; (b) that process of thought which

distinguishes what it considers morally good or bad, commending the good,

condemning the bad, and so prompting to do the former, and avoid the latter; Rom

2:15 (bearing witness with God's law); 9:1; 1:12; acting in a certain way because

‘conscience’ requires it, Rom 13:5; so as not to cause scruples of ‘conscience’ in

another, 1 Cor 10:28-29; not calling a thing in question unnecessarily, as if

conscience demanded it, 1 Cor 10:25,27; ‘commending oneself to every man's

conscience,’ 2 Cor 4:2; cf. 5:11. There may be a ‘conscience’ not strong enough to

distinguish clearly between the lawful and the unlawful, 1 Cor 8:7, 10, 12 (some

regard consciousness as the meaning here). The phrase ‘conscience toward God,’

in 1 Peter 2:19, signifies a ‘conscience’ (or perhaps here, a consciousness) so

controlled by the apprehension of God's presence, that the person realizes that


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griefs are to be borne in accordance with His will. Heb 9:9 teaches that sacrifices

under the Law could not so perfect a person that he could regard himself as free

from guilt. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985,

Thomas Nelson Publishers)

What is the Conscience?

Conscience is our awareness of ourselves in all the relationships of life,

especially ethical relationships. We have ideas of right and wrong; and when we

perceive their truth and claims on us, and do not obey, then our souls are at war

with itself and with the law of God.

Suneidesis is that process of thought which distinguishes what it considers

morally good or bad, commending the good, condemning the bad, and so

prompting to do the former and avoid the latter.

Proverbs 20:27 The spirit of man is the lamp of the LORD, searching all

the innermost parts of his being. Nelson’s Illustrated Bible Dictionary defines conscience, “A person’s inner

awareness of conforming to the will of God or departing from it, resulting in either

a sense of approval or condemnation.”

The Greek-English Dictionary of the New Testament Based on Semantic

Domains defines suneidesis, “the psychological faculty, which can distinguish

between right from wrong.” (Volume 1, page 324).

Franklin P. Jones wrote that “Conscience is a small, still voice that makes

minority reports.”

Someone once said, “Conscience is also what makes a boy tell his mother

before his sister does.”

The conscience is that aspect of the soul that evaluates one’s actions and

distinguishes between right from wrong.

Warren Wiersbe writes, “Wherever you go, you find people with an inner sense

of right and wrong; and this inner judge, the Bible calls ‘conscience.’ You find

among all cultures a sense of sin, a fear of judgment, and an attempt to atone for

sins and appease whatever gods are feared.” (The Bible Exposition Commentary,

page 520).

A. W. Tozer writes, “Conscience singles you out as though nobody else existed.

God has given us a faithful witness inside of our own being...It is able to single a

man out and reveal his loneliness, the loneliness of a single soul in the universe

going on to meet an angry God. That’s the terror of the conscience. Conscience

never deals with theories. Conscience always deals with right and wrong and the

relation of the individual to that which is right or wrong. Remember the conscience


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is always on God’s side! It judges conduct in the light of the moral law, and as the

Scripture says, excuses or accuses.”

Barclay commenting on the conscience, writes, “The instinctive knowledge of

right and wrong. The Stoics said that in the universe there were certain laws

operative which a man broke at his peril—the laws of health, the moral laws which

govern life and living. The Stoics called these laws phusis, which means nature,

and urged men to live kata phusin, ‘according to nature.’ It is Paul’s argument that

in the very nature of man there is an instinctive knowledge of what he ought to do.

The Greeks would have agreed with that. Aristotle said, ‘The cultivated and free-

minded man will so behave as being a law to himself.’ Plutarch asks, ‘Who shall

govern the governor?’ And he answers, ‘Law, the king of all mortals and

immortals...which is not written on papyrus rolls or wooden tablets, but is his own

reason within the soul, which perpetually dwells with him and guards him and

never leaves his soul bereft of leadership.’”

John A. Witmer writes, “Conscience is an important part of human nature, but it

is not an absolutely trustworthy indicator of what is right. One’s conscience can be

‘good’ (Acts 23:1; 1 Timothy 1:5, 19) and ‘clear’ (Acts 24:16; 1 Timothy 3:9; 2

Timothy 1:3; Hebrews 13:18), but it can also be ‘guilty’ (Hebrews 10:22),

‘corrupted’ (Titus 1:15), ‘weak’ (1 Corinthians 8:7, 10, 12) and ‘seared’ (1

Timothy 4:2). All people need to trust the Lord Jesus Christ so that the ‘blood of

Christ’ might ‘cleanse [their] consciences’ (Hebrews 9:14).” (Bible Knowledge

Commentary, New Testament Edition, page 446).

Immanuel Kant wrote, “Two things fill the mind with ever-increasing wonder

and awe…: the starry heavens above me and the moral law within me.”

Warren Wiersbe writes, “Conscience is that inner faculty that indicates to us

whether our actions are right or wrong, according to the standards within our

hearts…Conscience is not the law; conscience bears witness to the law.

Conscience is not the standard; conscience bears witness to the standard. In

different parts of the world there are different standards. Let me illustrate this.

When the British took over India as part of their empire, they found some practices

that simply had to be abolished. One of these practices was to burn the widow of a

deceased man on the funeral pyre. The British issued a law abolishing this practice.

One of the religious leaders among the Indian people came to a British leader and

said, ‘Our conscience tells us that the widow must be burned.’ And he responded,

‘And our conscience tells us that if you do it, we’ll hang you!’ That gives the

difference, doesn’t it? Conscience can guide us aright if we have the right

standard.” (Real Peace, pages 92-93).

The conscience is that aspect of the soul and psychological faculty that

approves when we do right and accuses when we do wrong.


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On the subject of conscience Martin Luther declared before the court of the

Roman Empire at Worms in 1521, “My conscience is captive to the Word of God.

... I am more afraid of my own heart than of the pope and all his cardinals. I have

within me the great pope, Self.”

Billy Graham wrote concerning the importance of a clear conscience, “To have

a guilty conscience is a feeling. Psychologists may define it as a guilt complex, and

may seek to rationalize away the sense of guilt, but once it has been awakened

through the application of the law of God, no explanation will quiet the insistent

voice of conscience.”

Webster defines “conscience” as the sense or consciousness of the moral

goodness or blameworthiness of one’s own conduct, intentions, or character

together with a feeling of obligation to do right or be good.

Oswald Chambers wrote, “The conscience is that innate faculty in a man’s spirit

that attaches itself to the highest that the man knows.”

Suneidesis is used thirty times in the Greek New Testament. Paul uses the word

about twenty times, which is more than any other New Testament writer. In

addition to an innate awareness of God’s law, men have a warning system that

activates when they choose to ignore or disobey that law and it is this instinctive,

built-in sense of right and wrong that activates guilt. All mankind has an innate

inner sense of right and wrong, which Scripture refers to as “conscience.”

Sociologists have encountered in all cultures a sense of sin and fear of judgment

which leads that culture to make some attempt to appease whatever gods are feared

and this built in discernment of right and wrong is what Paul alludes to in Romans

2:15.

Conscience is like an inner judge that accuses and condemns us when we have

done wrong and approves and commends us when we have done right. The

conscience varies in sensitivity, depending on the degree of one’s knowledge of

and feeling about right and wrong. The person who has considerable knowledge of

God’s Word will have a more sensitive conscience than someone who has never

had opportunity to know Scripture.

Furthermore, repeated sinning hardens the conscience so that it becomes

“seared” like scar tissue (1 Timothy 4:2). To continually reject God’s truth causes

the conscience to become progressively calloused, hardened and less sensitive to

sin, as if covered with layers of unspiritual scar tissue.

To have a “clear conscience” does not mean that we have never sinned or do

not commit acts of sin but rather it means that the underlying direction and motive

of life is to obey and please God, so that acts of sin are habitually recognized as

such and confessed to God the Father (1 John 1:9).

The first manifestation in history of the function of the conscience was in the

Garden of Eden when Adam and the Woman disobeyed the Lord’s command and


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ate from the tree of the knowledge of good and evil (Genesis 3:1-17). The function

of the conscience is further illustrated with Joseph’s brothers who were convicted

by their collective conscience for selling him into slavery when he was seventeen

years of age (Genesis 42).

Suneidesis in 1 Timothy 1:5

As was the case in 1 Timothy 1:5, the noun suneidesis in verse 19 means

“conscience” and speaks of that aspect of the human soul where the Christian’s

norms and standards reside, which are to be based upon the teaching of the Spirit

in the Word of God. So Paul is telling Timothy that he is to engage the enemy in

spiritual combat by continuing to make it his habit of possessing faith in the Word

of God which results in possessing a good conscience. The word also functions as

an accusative direct object meaning that it is receiving the action of the verb echo.

Agathos

The adjective agathos appears throughout Greek literature, both classical and

Hellenistic. It came to be associated with that which was perfect or excellent and

with that which distinguished itself by its value or worth.

The Attic authors and philosophers commonly used kalos or agathos to explain

the total summary of the qualities, which an Attic man of honor displayed. It was

used in a substantive sense meaning to do what is “good.”

Although there is at times some semantic overlap with kalos, there are some

different nuances between the two. First of all, kalos suggests aesthetic beauty,

usefulness, fitness while agathos acquires philosophical and ethical connotations.

The word assumes a predominately religious meaning in the Septuagint where it

denotes the “goodness” of God as demonstrated by His deliverance of Israel from

the Egyptians (Exodus 18:9; Numbers 10:32; Hosea 8:3).

Agathos was used to identify God and to describe His creation and works in the

Septuagint and Greek New Testament and expresses the significance or excellence

of a person or thing. In the Greek New Testament, the adjective means, “what is

intrinsically valuable, what is intrinsically good, inherently good in quality but

with the idea of good which is also profitable, useful, benefiting others,

benevolent.”

Agathos is used in the New Testament primarily of that which is divine in

quality and character and is beneficial to others.


Literature-Third Edition lists the following definitions: (1) pertaining to meeting a


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relatively high standard of quality of things (2) pertaining to meeting a high

standard of worth and merit (Pages 3-4).

The Analytical Greek Lexicon Revised lists the following meanings, “good,

profitable, generous, beneficent, upright, virtuous” (page 2).

Vine commenting on the word, writes, “Agathos describes that which, being

‘good’ in its character or constitution, is beneficial in its effect; it is used (a) of

things physical, e. g., a tree, Matt 7:17; ground, Luke 8:8; (b) in a moral sense,

frequently of persons and things. God is essentially, absolutely and consummately

‘good,’ Matt 19:17; Mark 10:18; Luke 18:19. To certain persons the word is

applied in Matt 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus

2:5; in a general application, Matt 5:45; 12:35; Luke 6:45; Rom 5:7; 1 Peter 2:18.

(Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas

Nelson Publishers)

The New Thayer’s Greek-English Lexicon defines agathos: (1) of a good

constitution or nature (2) useful, salutary (3) of the feeling awakened by what is

good, pleasant, agreeable, joyful, happy (4) excellent, distinguished (5) upright,

honorable; benevolent, kind, generous; a good thing, convenience, advantage,

goods, riches; of the benefits of the Messianic kingdom; what is upright,

honorable, and acceptable to God (page 2-3).


the following meanings for the noun: (1) positive moral qualities of the most

general nature – ‘good, goodness, good act’ (88.1). (2) pertaining to having the

proper characteristics or performing the expected function in a fully satisfactory

way – ‘good, nice, pleasant’ (65.20). (3) pertaining to being generous, with the

implication of its relationship to goodness – ‘generous’ (57.110). (4) (occurring

only in the plural): possessions which provide material benefits, usually used with

reference to movable or storable possessions rather than real estate – ‘goods,

possessions’ (57.33).

Analytical Lexicon of the Greek New Testament lists the following meanings

for agathos: (1) of the moral character of persons good, upright, worthy (2) of

outward performance capable, excellent, good (3) of the quality of things good,

beneficial; of soil fertile; of gifts beneficial; of words useful; of deeds good (4)

substantivally as what is morally good the good, what is good, right; as what is for

one’s well-being good things, fine things; of materially valuable things goods,

possessions, treasures; the Good One; the good person (5) neuter as an adverb in a

good way, helpfully (Page 30).

Agathos in 1 Timothy 1:19


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In 1 Timothy 1:19, the adjective agathos is modifying the noun suneidesis,

“conscience” and describes the conscience as good in the sense that is divine in

quality and character because it is in accordance with the Father’s will. It is in

accordance with the Father’s will because the Christian is being influenced by the

Spirit. The Christian is filled with or influenced by the Spirit when they bring their

thoughts into obedience to the teaching of the Spirit, which is heard through the

communication of the Word of God. Therefore, the conscience, where the norms

and standards reside, is divine in quality and character because the teaching of the

Spirit as recorded in the Word are the basis for the norms and standards.

Agathos describes the Christian’s conscience as being intrinsically valuable,

intrinsically good, inherently good in quality but with the idea of good which is

also profitable, useful, benefiting others, benevolent because their norms and

standards are based upon the teaching of the Spirit in the Word of God.

Therefore, Paul is saying in 1 Timothy 1:19 that in order to defeat the enemy in

spiritual combat he must continue making it his habit of possessing faith in the

Word of God resulting in a conscience that is good in the sense of being divine in

quality and character because it is governed by the Spirit and the Word. It is good

in the sense that it is according to the will of the Father and the holy standards of

God, which are revealed by the Holy Spirit in the Word of God.

The adjective is modifying the noun suneidesis is found in the anarthrous first

attributive position and expresses an attributive relation to this noun. We will

translate the expression ἀγαθὴν συνείδησιν, “a conscience that is divine good in

quality and character.”

The Rejection of Faith and A Good Conscience By Some Pastors in Ephesus


rejected and suffered shipwreck in regard to their faith. (NASU) “Which some have rejected” is composed of the accusative feminine singular

form of the relative pronoun hos (ὅς) (oce), “which” and the nominative masculine

plural form of the indefinite pronoun tis (τις) (teece), “some” and the nominative

masculine plural aorist middle participle form of the verb apotheo (ἀπωθέοµαι) (ah-poe-leh-owe), “have rejected.”

Hos

The antecedents of the relative pronoun hos are the feminine singular noun

pistis, “faith” and suneidesis, “conscience.” Therefore, the word refers to

possessing faith in the Word of God and a conscience that is divine good in quality

and character since it is according to the standards of the Word of God. It is an


69

accusative direct object meaning that it is receiving the action of the verb apotheo.

We will translate the word “which.”

Tis

The indefinite pronoun tis refers to certain unidentified Christian pastor-

teachers who taught false doctrines in fulfillment of Paul’s prophesy recorded in

Acts 20:28. This is indicated in that Paul is contrasting the way Timothy is to

conduct himself with how certain pastors in Ephesus led by Hymenaeus and

Alexander conduct themselves according to false doctrine. The former will be

victorious in spiritual combat if he continues to make it his habit of possessing

faith in Paul’s apostolic teaching, i.e. his gospel while the latter has suffered defeat.

In the plural form it means that there was more than one pastor in Ephesus who

was teaching false doctrines. This does not mean that all the pastors were doing so.

This word was used in 1 Timothy 1:3 and 6 in the same manner referring to these

pastors in Ephesus who were in apostasy.

1 Timothy 1:3 Since I urgently requested you to stay on in Ephesus when I

myself was about to depart for Macedonia in order that you may command

certain individuals not to teach at any time, false doctrine 4 nor, at any time

be occupied with myths as well as useless genealogies because the nature of

which, as an eternal spiritual truth, promotes pointless arguments rather than

the administration of God’s household, which is through faithfulness, continue

making it your habit of performing this task. 5 However, the result, which this

command produces is, as an eternal spiritual truth, divine-love from a pure

heart as well as a conscience that is divine good in quality and character and

in addition a sincere faith. 6 Certain individuals, because they have deviated

away from these things, have turned aside to pointless talk 7 by desiring

unsuccessfully to be teachers of the Law, even though they do not understand

either the things which they are making a habit of communicating or the

things concerning which they make a habit of confidently asserting for the

benefit of only themselves. (My translation) This use of the indefinite pronoun appears often in the Pastoral Epistles (1

Timothy 1:6, 19; 6:10, 21; 2 Timothy 2:18). This word appears often in the Pauline

epistles to designate certain individuals in the Christian community without

identifying them (1 Cor. 6:1, 11; 8:7; 11:16). In particular it is used of those who

opposed Paul or were troublemakers in the churches or the Judaizers, whether

Christians or non-Christians (1 Cor. 15:12; 2 Cor. 10:12; Gal. 1:7; 2:12; Phlp. 1:15;

2 Thess. 3:10). In the Pastorals, it is used exclusively for Paul and Timothy’s

opponents.


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Lock believes that Paul is being tactful with this word and not mentioning by

name these erring Christian pastors. He does not name them because they had not

become antagonistic toward Paul as Alexander and Hymenaeus who he names in 1

Timothy 1:20, which indicates the severity and antagonism of the opposition of

these two toward Paul. (Lock, Walter, A Critical and Exegetical Commentary on

the Pastoral Epistles; The International Critical Commentary; page 8; T & T Clark)

In 1 Timothy 1:19, this indefinite pronoun functions as a nominative subject

meaning it is performing the action of the verbs apotheo, “have rejected.” We will

translate tis, “certain individuals.”

Apotheo

The verb apotheo is composed of the preposition apo, “from” and the verb

otheo, “to thrust,” thus the word literally means “to thrust away from.” In classical

writings, the verb apotheomai is used in an active sense meaning “to thrust aside,

push away” hence, “reject.” This form appears in the Septuagint as well where it

translates 19 different Hebrew terms. In the Septuagint, the word is used of God’s

rejection of Israel for their rebellion against Him. In classical Greek, the middle

voice form of the word means “to thrust from oneself” something.

The verb apotheomai appears only six times in the Greek New Testament (Acts

7:27, 39; 13:46; Romans 11:1-2; 1 Timothy 1:19). In each instance the word is

used in a metaphoric sense and five out of the six occur in the context of the

relationship between Israel and God (Acts 7:27, 39; 13:46; Romans 11:1-2). Three

of these passages all deal with Israel’s attitude in that they rejected the gospel

(Acts 7:27, 39; 13:46) and two deal with God’s attitude towards Israel in that He

has not rejected her forever (Romans 11:1-2). Although Israel has rejected Christ,

God has not rejected Israel in the sense that He has set aside for Himself Israelites

who will trust in His Son in the future.

The New Thayer’s Greek-English Lexicon lists the following meanings for the

word, “to thrust away, push away, repel; to thrust away from oneself, to drive away

from one’s self, i.e. to repudiate, reject, refuse.” ()

Analytical Greek Lexicon Revised lists the following, “to thrust away, repel

from one’s self, repulse; to refuse, reject, cast off.” (Page 49)


Literature-Third Edition: (1) push aside (2) reject, repudiate (Page 126).

In 1 Timothy 1:19, the verb apotheo means “to reject” and is used with these

unidentified pastors in Ephesus as its subject. Thus, the word indicates a conscious

and deliberate rejection of the Word of God, i.e. Paul’s apostolic teaching, his

gospel as well as the holy norms and standards of the Word of God, i.e. a good

conscience by these pastors. They rejected the revelation of God’s will in the Word


71

of God and they rejected His holy standards which are to be reflected in the

Christian’s standards, which are found in the conscience. The word expresses their

antagonism to the gospel and God’s standards.

The verb is related to these pastors in Ephesus who Paul does not name, though

he does name two in verse 20, Hymenaeus and Alexander. This verb indicates that

this was not a passive rejection of the Word of God resulting in a rejection of His

standards but a deliberate act on their part. It makes clear that they are culpable and

responsible for their own failure spiritually.

This verb also makes clear that they were not deceived into teaching false

doctrine. It was not an intellectual problem that they did not understand Paul’s

apostolic teaching or God’s standards revealed in this teaching. This term indicates

that these pastors in Ephesus who sought to be teachers of the Law did not want to

be accountable to the Father, Son or the Spirit. They sought to live independently

of God, which is the essence of evil, which originated with Satan. Though their

conscience and the Spirit convicted them, they rejected the gospel.

This verb is a participle of cause meaning that it indicates the cause or the

reason or ground of the action of the main verb, which is nauageo, “suffered

shipwreck.” This type of participle usually precedes the action of the main verb

whereas the participle of means follows the main verb. Thus, the latter is not in

view as some propose but rather the latter. This indicates that “because” these

pastors in Ephesus who sought to be teachers of the Law rejected possessing faith

in the Word of God and possessing a good conscience, i.e. the holy standards of

God, which are expressed in the Word of God, they suffered shipwreck of their

faith.

The aorist tense describes in summary fashion the indefinite period of time

when these pastors rejected possessing faith in the Word of God resulting in them

not possessing a good conscience, which is the result of faith in the Word of God.

The middle voice of the verb is an intensive middle which focuses attention on the

subject. It emphasizes the volitional responsibility of these pastors for their failure

to possessing faith in the Word of God which would result in a good conscience.

We will translate this verb “because they themselves have rejected.”

Certain Pastors in Ephesus Suffered Shipwreck of their Faith


rejected and suffered shipwreck in regard to their faith. (NASU)

“And suffered shipwreck in regard to their faith” is composed of the

preposition peri (περί) (pe-ree), “in regard” and the articular accusative feminine

singular form of the noun pistis (πίστις) (pee-steece), “their faith” and third


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person plural aorist active indicative form of the verb nauageo (ναυαγέω) (nah-fie-

yeh-owe), “suffered shipwreck.”

Nauageo

This verb is probably a compound of naus, “ship” and anonumi, “to break,” and

is a common Greek term in nonbiblical literature describing shipwrecks. It does not

occur in the Septuagint and only twice in the New Testament (2 Corinthians 11:25;

1 Timothy 1:19). In 2 Corinthians 11:25, Paul uses to describe his experiencing a

literal shipwreck.

Here in 1 Timothy 1:19, the word is used in a figurative sense in order to

describe the spiritual disaster that has taken place in the souls of these pastors in

Ephesus who sought to be teachers of the Law. It speaks of the catastrophic

damage to their fellowship with God as a result of rejecting Paul’s teaching and

adhering to the false teaching of the Judaizers. Consequently this rejection of

Paul’s teaching adversely affected their conscience, i.e. their norms and standards.

Therefore, because these pastors in Ephesus rejected Paul’s apostolic teaching, i.e.

his gospel, this rejection adversely affected their norms and standards and thus

their conduct and speech. So this verb describes the disastrous consequences of this

rejection in that it caused them to lose fellowship with God, which results in divine

discipline from God.

The aorist tense of the verb is a “culminative” or “consummative” aorist tense,

which is used to emphasize the cessation of an act or state. This type of aorist

views an event in its entirety but regarding it from the viewpoint of its existing

results. Therefore, the “culminative” aorist views the shipwreck of the faith of

these pastors in Ephesus but regards it from the standpoint of its existing results,

which is that they lost fellowship with God and were under divine discipline. The

active voice means that these pastors as the subject performed the action of

suffering the shipwreck of their faith. The indicative mood of the verb is

declarative meaning that it is presenting this assertion as a non-contingent or

unqualified statement. We will translate this verb “have suffered shipwreck.”

Prepositional Phrase

The noun pistis refers to post-conversion faith of the Christian in the Word of

God. Specifically, it speaks of the post-conversion faith of certain pastors in

Ephesus who sought to be teachers of the Law. This is indicated by its articular

construction which is anaphoric meaning that the word appeared earlier in the

verse and is retaining the same meaning the second time it appears here in this


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verse. The article also functions as a possessive pronoun indicating that this faith

that was shipwrecked “belongs to” these unidentified pastors in Ephesus.

This word is the object of the preposition peri, which functions as a marker of

relation denoting the persons to whom a mental activity refers. Here it indicates

that these pastors in Ephesus suffered shipwreck “with respect to” their exercising

faith in the Word of God because they rejected the Word of God, i.e. Paul’s

teaching. We will translate the prepositional phrase περὶ τὴν πίστιν, “with regards

to their faith.”


1 Timothy 1:19 By continuing to make it a habit of possessing faith

resulting in a conscience that is divine good in quality and character, which

certain individuals because they themselves have rejected, have suffered

shipwreck with regards to their faith. (My translation)


This verse continues Paul’s thought from verse 18. It reminds Timothy as to the

means by which he is to continue to engage the enemy in spiritual combat in order

to experience victory.

The participial clause “by continuing to make it a habit of possessing faith

resulting in a conscience that is divine good in quality and character” indicates

exercising faith in the Word of God is the means by which Timothy was to

continue to engage the enemy in spiritual combat. It indicates also that he was

already exercising faith in the Word of God.

This clause refers to Timothy’s post-conversion faith in the Word of God.

Specifically, it speaks of his faith in Paul’s gospel or apostolic teaching since in

context Paul is instructing Timothy as to how he is to engage the kingdom of

darkness in spiritual combat in contrast to certain unidentified pastors in Ephesus

who suffered the shipwreck of their faith. It speaks of Timothy exercising absolute

confidence in the Word of God in order to experience victory in spiritual combat.

This post-conversion faith in the Word of God manifests itself in obedience to the

Word of God and would thus be reflected in Timothy’s conduct resulting in the

production of Christ-like character in his life by the Spirit.

So in verse 19, Paul is speaking of faith in the active sense meaning “to trust, to

have total and absolute confidence in” the Word of God after conversion. It does

not refer to the objective body of truth, the content of the Christian faith meaning

Christian doctrine, although that is the object of the believer’s faith after salvation.

Rather, it refers to the Christian soldier’s faith or total and absolute confidence in


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God’s faithfulness to His promises. In Timothy’s case it is faith in the prophecies

that were told to Timothy that were from God.






(My translation) Faith here in 1 Timothy 1:19, is an attitude toward God that Timothy is to



The faith that Paul is referring is described by him in Philippians 1:6.

Philippians 1:6 I am confident of this very same thing, namely that, the

One (God the Holy Spirit) who began in all of you a good work that is divine

in character, will completely finish it up to the day of Christ who is Jesus. (My

translation) This faith would make Timothy invincible in spiritual combat. The failure to










“Resulting in a conscience that is divine good in quality and character”

teaches that possessing a good conscience is the direct result of possessing faith in

the Word of God. This is indicated in that the Christian’s norms and standards

which reside in the conscience must be in accordance with the Word of God.

The “conscience” speaks of that aspect of the human soul where the Christian’s




of God which results in possessing a good conscience.

“That is divine good in quality and character” describes the conscience as

good in the sense that is divine in quality and character because it is in accordance

with the Father’s will. It is in accordance with the Father’s will because the

Christian is being influenced by the Spirit. The Christian is filled with or

influenced by the Spirit when they bring their thoughts into obedience to the


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God. Therefore, the conscience, where the norms and standards reside, is divine in


the basis for the norms and standards.











“Certain individuals” refers to Christian pastor-teachers who taught false

doctrines in fulfillment of Paul’s prophesy recorded in Acts 20:28. This is

indicated in that Paul is contrasting the way Timothy is to conduct himself with

how certain pastors in Ephesus led by Hymenaeus and Alexander conduct

themselves according to false doctrine. The former will be victorious in spiritual

combat if he continues to make it his habit of possessing faith in Paul’s apostolic

teaching, i.e. his gospel while the latter has suffered defeat. In the plural form it


doctrines. This does not mean that all the pastors were doing so.

The causal clause “because they themselves have rejected” indicates that

because these pastors in Ephesus who sought to be teachers of the Law rejected

possessing faith in the Word of God and possessing a good conscience, i.e. the

holy standards of God, which are expressed in the Word of God, they suffered

shipwreck of their faith. It indicates a conscious and deliberate rejection of the

Word of God, i.e. Paul’s apostolic teaching, his gospel as well as the holy norms

and standards of the Word of God, i.e. a good conscience by these pastors. They

rejected the revelation of God’s will in the Word of God and they rejected His holy

standards which are to be reflected in the Christian’s standards, which are found in

the conscience. The word expresses their antagonism to the gospel and God’s

standards.

This causal clause indicates that this was not a passive rejection of the Word of

God resulting in a rejection of His standards but a deliberate act on their part. It

makes clear that they are culpable and responsible for their own failure spiritually.

It also makes clear that they were not deceived into teaching false doctrine. It was

not an intellectual problem that they did not understand Paul’s apostolic teaching

or God’s standards revealed in this teaching. It indicates that these pastors in


76

Ephesus who sought to be teachers of the Law did not want to be accountable to

the Father, Son or the Spirit. They sought to live independently of God, which is

the essence of evil, which originated with Satan. Though their conscience and the

Spirit convicted them, they rejected the gospel. This clause emphasizes the

volitional responsibility of these pastors for their failure to possessing faith in the

Word of God which would result in a good conscience.

“Have suffered shipwreck with regards to their faith” describes the spiritual

disaster that has taken place in the souls of these pastors in Ephesus who sought to

be teachers of the Law. It speaks of the catastrophic damage to their fellowship

with God as a result of rejecting Paul’s teaching and adhering to the false teaching

of the Judaizers. Consequently this rejection of Paul’s teaching adversely affected

their conscience, i.e. their norms and standards. Therefore, because these pastors in

Ephesus rejected faith in Paul’s apostolic teaching, i.e. his gospel, this rejection

adversely affected their norms and standards and thus their conduct and speech. So

this verb describes the disastrous consequences of this rejection in that it caused

them to lose fellowship God, which results in divine discipline from God.

Divine Discipline

There are two categories of divine discipline that are an expression of God’s

love: (1) Negative: God expresses His love for His children by disciplining them in

the sense that He “punishes” them when they are disobedient to His will. (2)

Positive: God expresses His love for His children by disciplining them in the sense

of “training” them when they are obedient to His will and in fellowship.

Both categories of divine discipline are designed to keep the believer on track in

executing the Father’s will by becoming like Christ. The Word of God is employed

in both positive and negative categories of discipline.







the man of God may be adequate, equipped for every good work. (NASU) The Holy Spirit disciplines the disobedient child of God by rebuking them with

the Word of God as it is communicated by the pastor-teacher in the local assembly

and the purpose of such rebuke is to conform the believer to the will of his

heavenly Father, which results in blessing and true happiness.


77

Jeremiah 32:33 “They have turned their back to Me and not their face;

though I taught them, teaching again and again, they would not listen and

receive instruction.” (NASU) The Lord Jesus Christ has commanded the pastor-teacher who is the delegated

authority in the local assembly, to reprove and rebuke the children of God from the

pulpit with the Word of God as an expression of His love.

2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ

Jesus, who is to judge the living and the dead, and by His appearing and His

kingdom, 2 preach the word; be ready in season and out of season; reprove,

rebuke, exhort, with great patience and instruction. 3 For the time will come

when they will not endure sound doctrine; but wanting to have their ears

tickled, they will accumulate for themselves teachers in accordance to their

own desires 4 and will turn away their ears from the truth and will turn aside

to myths. (NASU) God disciplines His disobedient children by permitting adversity, trials, and

irritations to come into their lives that are beyond their capacity to handle in order

to get their attention and to focus upon their number one priority in life as children

of God, which is to conformity to the Father’s will.

God disciplines His disobedient children by permitting them to reap the fruits of

their bad decisions so that they might learn that conformity to His will is the only

way to true joy and happiness and blessing in life (Ezek. 16:43; Gal. 6:7-8).

There are three categories of divine discipline (punishment) for the disobedient

child of God: (1) Warning (Rev. 3:20; James 5:9) (2) Intense (Ps. 38:1; 2 Th. 2:11).

(3) Dying (Jer. 9:16; 44:12; Phlp. 3:18-19; Re. 3:16; Ps. 118:17-18; 1 Jo. 5:16).

God disciplines His “obedient” children through adversity and underserved

suffering in order to build the believer’s confidence in his relationship with God

and to get him to depend on God for his security and protection rather than money

and human relationships.


suffering in order to demonstrate to the believer the sufficiency of God’s Word in

handling any problem or difficulty in life.

The Lord Jesus Christ disciplines the believer in the sense that He rebukes,

punishes and trains the believer because He personally and affectionately loves the

believer (Revelation 3:14-19).

Revelation 3:19 Those whom I love, I reprove and discipline; therefore be

zealous and repent. (NASU)

“Love” is the verb phileo, which means, “to personally and affectionately love

someone” and expresses the Lord Jesus Christ’s personal affection, care and

concern for the believer by disciplining him whether for training when obedient or

punishment when disobedient.


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“Reprove” is the verb elencho, “to reprove, chasten” and “convict” of sin in

order to “instruct” the believer and restore him to fellowship.

“Discipline” is the verb paideuo and was commonly used in Greek literature to

mean the “upbringing” and “teaching” and “disciplining” of children.

Such “upbringing” consisted of teaching general knowledge and various kinds

of training aimed at developing discipline and character. The Lord reproves us

because He is trying to develop His character in us.

Revelation 3:20-22 teaches that the Lord disciplines us not only because He

loves us and but also because He wants to reward us. Just as any good father

disciplines his children because he loves them, so God the Father disciplines His

children because He loves them. If God did not train us when we are obedient and

punishes us when we are disobedient, then we would be illegitimate children, thus

divine discipline in the sense of punishment and training is the mark of a child of

God (Hebrews 12:1-13).

Hebrews 12:10 teaches us that ultimately, God disciplines us because He wants

us to share in His character and integrity, which is meant by the phrase “share His

holiness.”

We are not to get angry or bitter when God disciplines us through the Word, or

adversity and underserved suffering but rather we are to listen to what God is

trying to say to us and to learn the lesson that He is teaching us so that we might

acquire the character of our heavenly Father.

Ecclesiastes 7:14 In the day of prosperity be happy, but in the day of

adversity consider -- God has made the one as well as the other so that man

will not discover anything that will be after him. (NASU) In order to receive discipline without getting bitter and complaining, the

believer must recognized and submit to the authority of the Word of God, the

delegated authority of the pastor-teacher and the authority of the Lord Jesus Christ

who controls history and therefore our circumstances.

Proverbs 3:11 My son, do not reject the discipline of the LORD or loathe

His reproof, 12 for whom the LORD loves He reproves, even as a father

corrects the son in whom he delights. (NASU)

Job 5:17 Behold, how happy is the man whom God reproves, so do not

despise the discipline of the Almighty. 18 For He inflicts pain, and gives relief;

He wounds, and His hands also heal. (NASU)

Proverbs 15:32 He who neglects discipline despises himself, but he who

listens to reproof acquires understanding. 33 The fear of the LORD is the

instruction for wisdom, and before honor comes humility. (NASU)


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1 Timothy 1:20-Paul Handed Over Hymenaeus And Alexander To Satan In

Order To Discipline Them Not To Blaspheme

Review of 1 Timothy 1:18-19

1 Timothy 1:18 begins the final paragraph that appears in chapter one. It

resumes the urgent request that Paul made of Timothy that appeared in verses 3-5.





(My translation) “This command” refers to Paul’s urgent request that is recorded in verses 3-5





another.
























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make it your habit of being engaged in spiritual combat, which is a noble

combat” expresses the purpose for which Paul urgently requested that Timothy

















perseverance.








In verse 19, Paul continues his thought from verse 18 by noting that Timothy is

to continue making it his habit of possessing faith in his apostolic teaching

resulting in a good conscience which some unfaithful pastors in Ephesus have

rejected and thus suffered shipwreck of their faith.

1 Timothy 1:19 by continuing to make it a habit of possessing faith

resulting in a conscience that is divine good in quality and character, which

certain individuals because they themselves have rejected, have suffered

shipwreck with regards to their faith. (My translation) This verse reminds Timothy as to the means by which he is to continue to

engage the enemy in spiritual combat in order to experience victory.


81

The participial clause “by continuing to make it a habit of possessing faith

resulting in a conscience that is divine good in quality and character” indicates

exercising faith in the Word of God is the means by which Timothy was to

continue to engage the enemy in spiritual combat. It indicates also that he was

already exercising faith in the Word of God.

This clause refers to Timothy’s post-conversion faith in the Word of God.

Specifically, it speaks of his faith in Paul’s gospel or apostolic teaching since in

context Paul is instructing Timothy as to how he is to engage the kingdom of

darkness in spiritual combat in contrast to certain unidentified pastors in Ephesus

who suffered the shipwreck of their faith. It speaks of Timothy exercising absolute

confidence in the Word of God in order to experience victory in spiritual combat.

This post-conversion faith in the Word of God manifests itself in obedience to the

Word of God and would thus be reflected in Timothy’s conduct resulting in the

production of Christ-like character in his life by the Spirit.

So in verse 19, Paul is speaking of faith in the active sense meaning “to trust, to

have total and absolute confidence in” the Word of God after conversion. It does

not refer to the objective body of truth, the content of the Christian faith meaning

Christian doctrine, although that is the object of the believer’s faith after salvation.

Rather, it refers to the Christian soldier’s faith or total and absolute confidence in

God’s faithfulness to His promises. In Timothy’s case it is faith in the prophecies

that were told to Timothy that were from God.






(My translation) Faith here in 1 Timothy 1:19, is an attitude toward God that Timothy is to



This faith would make Timothy invincible in spiritual combat. The failure to











82

“Resulting in a conscience that is divine good in quality and character”

teaches that possessing a good conscience is the direct result of possessing faith in

the Word of God. This is indicated in that the Christian’s norms and standards

which reside in the conscience must be in accordance with the Word of God.

The “conscience” speaks of that aspect of the human soul where the Christian’s




of God which results in possessing a good conscience.

“That is divine good in quality and character” describes the conscience as

good in the sense that is divine in quality and character because it is in accordance

with the Father’s will. It is in accordance with the Father’s will because the

Christian is being influenced by the Spirit. The Christian is filled with or

influenced by the Spirit when they bring their thoughts into obedience to the


God. Therefore, the conscience, where the norms and standards reside, is divine in


the basis for the norms and standards.











“Certain individuals” refers to Christian pastor-teachers who taught false

doctrines in fulfillment of Paul’s prophesy recorded in Acts 20:28. This is

indicated in that Paul is contrasting the way Timothy is to conduct himself with

how certain pastors in Ephesus led by Hymenaeus and Alexander conduct

themselves according to false doctrine. The former will be victorious in spiritual

combat if he continues to make it his habit of possessing faith in Paul’s apostolic

teaching, i.e. his gospel while the latter has suffered defeat. In the plural form it


doctrines. This does not mean that all the pastors were doing so.

The causal clause “because they themselves have rejected” indicates that

because these pastors in Ephesus who sought to be teachers of the Law rejected

possessing faith in the Word of God and possessing a good conscience, i.e. the


83

holy standards of God, which are expressed in the Word of God, they suffered

shipwreck of their faith. It indicates a conscious and deliberate rejection of the

Word of God, i.e. Paul’s apostolic teaching, his gospel as well as the holy norms

and standards of the Word of God, i.e. a good conscience by these pastors. They

rejected the revelation of God’s will in the Word of God and they rejected His holy

standards which are to be reflected in the Christian’s standards, which are found in

the conscience. The word expresses their antagonism to the gospel and God’s

standards.

This causal clause indicates that this was not a passive rejection of the Word of

God resulting in a rejection of His standards but a deliberate act on their part. It

makes clear that they are culpable and responsible for their own failure spiritually.

It also makes clear that they were not deceived into teaching false doctrine. It was

not an intellectual problem that they did not understand Paul’s apostolic teaching

or God’s standards revealed in this teaching. It indicates that these pastors in

Ephesus who sought to be teachers of the Law did not want to be accountable to

the Father, Son or the Spirit. They sought to live independently of God, which is

the essence of evil, which originated with Satan. Though their conscience and the

Spirit convicted them, they rejected the gospel. This clause emphasizes the

volitional responsibility of these pastors for their failure to possessing faith in the

Word of God which would result in a good conscience.

“Have suffered shipwreck with regards to their faith” describes the spiritual

disaster that has taken place in the souls of these pastors in Ephesus who sought to

be teachers of the Law. It speaks of the catastrophic damage to their fellowship

with God as a result of rejecting Paul’s teaching and adhering to the false teaching

of the Judaizers. Consequently this rejection of Paul’s teaching adversely affected

their conscience, i.e. their norms and standards. Therefore, because these pastors in





Paul Disciplines Hymenaeus and Alexander

The apostle Paul in verse 20 identifies two pastors who suffered the shipwreck

of their faith, namely Hymenaeus and Alexander. He also reveals that he

administered discipline to these two individuals by handing them over to Satan in

order that they would be taught not to blaspheme.





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they will be taught not to blaspheme. (NASU) “Among whom are Hymenaeus and Alexander” is composed of the genitive

masculine plural form of the relative pronoun hos (ὅς) (oce), “among whom” and

the third person singular present active indicative form of the verb eimi (εἰμί) (ee-

mee), “are” and the nominative masculine singular form of the proper noun

Hymenaios (Ὑμέναιος) (ee-men-yoce), “Hymenaeus” and the conjunction kai

(καί) (keh), “and” followed by the nominative masculine singular form of the

proper noun Alexandros (Ἀλέξανδρος) (Ah-lex-ahn-droce), “Alexander.”

Hos

The antecedent of the relative pronoun hos is the nominative masculine plural

form of the indefinite pronoun tis (τις) (teece), “some,” which refers to certain

unidentified Christian pastor-teachers who taught false doctrines in fulfillment of

Paul’s prophesy recorded in Acts 20:28. Therefore, hos in verse 20 refers to these

pastors. The word functions as a partitive genitive meaning that it denotes these

pastors as a whole of which Hymenaeus and Alexander were a part. We will

translate the word “among whom.”

Eimi

The verb eimi means, “to belong to a particular class of individuals.” This

particular group of individuals is identified in verse 19 as those pastors in Ephesus

who have suffered the shipwreck of their faith. Thus, the word denotes that

Hymenaeus and Alexander belonged to a certain class of Christian pastors in

Ephesus who suffered the shipwreck of their faith.

To suffer shipwreck of one’s faith means that these pastors experienced

spiritual disaster. It speaks of the catastrophic damage to their fellowship with God

and the church as a result of rejecting Paul’s teaching and adhering to the false

teaching of the Judaizers. Consequently this rejection of Paul’s teaching adversely

affected their conscience, i.e. their norms and standards. Therefore, because these

pastors in Ephesus rejected faith in Paul’s apostolic teaching, i.e. his gospel, this

rejection adversely affected their norms and standards and thus their conduct and

speech. So this verb describes the disastrous consequences of this rejection in that

it caused them to lose fellowship God, which results in divine discipline from God.

The present tense and the active voice of the verb eimi is a “customary” or

“stative” present used to signal an ongoing state. This indicates that Hymenaeus


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and Alexander “existed in a state of” suffering the shipwreck of their faith. The

indicative mood of the verb is declarative meaning that it is presenting this

assertion as a non-contingent or unqualified statement. We will translate eimi,

“are.”

Hymenaeus

The name “Hymenaeus” is taken from the Greek god of marriage. It appears

only twice in the New Testament (1:20; 2 Timothy 2:17). This individual was one

of these unidentified pastors in Ephesus who was disciplined by the apostle Paul

and thus expelled from the fellowship of the church in that city. His sin is revealed

by Paul in 2 Timothy 2:17-18.

2 Timothy 2:17 and their talk will spread like gangrene. Among them are

Hymenaeus and Philetus, 18 who have swerved from the truth, saying that the

resurrection has already happened. They are upsetting the faith of some.

(ESV) Therefore, we can see from this passage that Hymenaeus was teaching that the

resurrection or rapture of the church had already taken place, which upset the faith

of many Christians in Ephesus. The Thessalonian church also was exposed to this

false teaching prompting Paul to write to two epistles to them to resolve the

problem.

Paul’s statement here in 1 Timothy 1:20 makes clear that Hymenaeus did not

stop propagating this teaching after being confronted by Paul and ordered to do so.

This led to the apostle administering church discipline and expelling him from the

fellowship of the church. If he had stopped, Paul would have restored him to the

fellowship of the church. We know this because of Paul’s teaching in 1 Corinthians

5 and 2 Corinthians 2 where Paul ordered the Corinthians to discipline a man who

was having an incestuous relationship. When he repented, Paul ordered that the

Corinthians restore him to fellowship with themselves.

The fact that Hymenaeus was a pastor is clearly indicated by Paul’s statements

throughout chapter one. This individual was among a group of pastors who

suffered the shipwreck of their faith. That this was a group of pastors who suffered

the shipwreck of their faith is indicated in that they are described in verse 3 as

teaching false doctrine and being occupied with myths and genealogies rather than

fulfilling their responsibilities to administrate the household of God by studying,

teaching, praying and setting an example for the flock in Ephesus.

Paul also describes them in verse 7 as desiring to be teachers of the Law but yet

don’t understand the purpose of the Law and were misapplying it. Furthermore in 2

Timothy 2:17-18, Paul says that Hymenaeus was teaching that the resurrection had

already taken place. So it is clear that Hymenaeus was a pastor. He was not an


86

unbeliever and neither were any of these unidentified individuals in this chapter

who were teaching false doctrine because Paul has no authority over an unbeliever

but only believers. Thus, he would not have the authority to have these individuals

stop what they were doing unless they were under his authority.

The proper noun Hymenaios is a nominative subject meaning that it is

performing the action of the verb eimi.

Alexander

The conjunction kai has a copulative function joining Hymenaeus and

Alexander. The name “Alexander” means “defender of man” and was a common

Hellenistic name among both Jews and Gentiles in the first century. This name

appears 6 times in 5 verses of the New Testament. In Mark 15:21, Alexander is the

son of Simon the Cyrene who helped Jesus carry His cross. In Acts 4:6, there is an

Alexander mentioned who was of high priestly descent. There is also the

Alexander mentioned in Acts 19:33 who was Jewish and unsuccessfully attempted

to speak to the mob in the city of Ephesus. In 2 Timothy 4:14, Paul mentions an

Alexander who was a coppersmith and did him much harm opposing his message.

2 Timothy 4:14 Alexander the coppersmith did me great harm; the Lord

will repay him according to his deeds. 15 Beware of him yourself, for he

strongly opposed our message. (ESV) The Alexander mentioned in Mark 15:21 can not be the same individual

mentioned by Paul in 1 Timothy 1:20 since the Alexander he mentioned would

have been an Ephesian Christian and the one in Mark is not. The Alexander

mentioned in Acts 4:6 is not the Alexander of 1 Timothy 1:20 since the latter again

was an Ephesian Christian pastor and the former was not. The Alexander of Acts

19:33 is not the same individual mentioned in 1 Timothy 1:20 although both were

Ephesians. However the former was not a pastor, nor was he a Christian.

The Alexander mentioned in 2 Timothy 4:14 might be the same one mentioned

in 1 Timothy 1:20 since both were disciplined by Paul. However, the former is

identified as a well-known coppersmith and no such identification is given of this

individual in 1 Timothy 1:20. So we can’t be dogmatic that the Alexander

mentioned in these two passages are one in the same.

The proper name Alexandros is also a nominative subject meaning that it is

performing the action of the verb eimi.

Hymenaeus and Alexander Are Handed Over To Satan

“Whom I handed over to Satan” is composed of the composed of the

accusative masculine plural form of the relative pronoun hos (ὅς) (oce), “whom”


87

and the first person singular aorist active indicative form of the verb paradidomi

(παραδίδωμι) (pahr-the-thee-thoe-mee), “I handed over” and the articular dative

masculine singular form of the proper noun Satanas (Σατανᾶς) (sa-ta-noss), “to

Satan.”

Hos

The relative pronoun hos refers to Hymenaeus and Alexander and functions as

an accusative direct object meaning that it is receiving the action of the verb

paradidomi, “I handed over.” This indicates that Paul administered church

discipline to these two. We will translate the word “whom.”

Classical Usage of Paradidomi

The verb is composed of the preposition para, “alongside” and the verb didomi,

“give,” thus the word literally means, “to give alongside.” The word is used in a

judicial sense and means, “to give into the hands of another, to give over into one’s

power or use” for judgment or punishment.

The verb appears in classical Greek from Pindar onwards and has a wide range

of usages and can denote all aspects of deliberate giving or giving over such as “to

deliver up, to give away, to offer, to give up, to hand over, to betray.”

As an intensified form of “give” paradidomi designates the act whereby

something or someone is transferred into the possession of another. As a legal

term, it means to bring before a court, to deliver up a prisoner. The person

concerned can be delivered up to death such as in the papyri or to discipline.

Paradidomi can cover the handing over of a captive as well as the act of

betrayal whereby an innocent man is ruined. In the ancient world paradidomi was

used as a technical term of police and courts where it meant, “to hand over into

[the] custody [of].” The idea is to give over into one’s power or use and involves

either the handing over of a presumably guilty person for punishment by

authorities or the handing over of an individual to an enemy who will presumably

take undue advantage of the victim. This was the case in the arrest and trials that

followed our Lord's being giving over.

Septuagint Usage of Paradidomi

The verb appears 245 times in the Septuagint where it is used to translate over

26 different Hebrew terms. However, it is used primarily for natan, which

primarily means, “to give,” but secondarily with a preposition, it means, “to hand

over, to deliver.”


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New Testament Usage of Paradidomi

The verb paradidomi appears 119 times in the Greek New Testament where its

basic meaning is “to deliver up to judgment and death.”

Greek-English Lexicon of the New Testament Based on Semantic Domains: (1)

To hand over or to convey something to someone, particularly a right or an

authority – ‘to give over, to hand over’ (volume 2, page 567). (2) To deliver a

person into the control of someone else, involving either the handing over of a

presumably guilty person for punishment by authorities or the handing over of an

individual to an enemy who will presumably take undue advantage of the victim –

‘to hand over, to turn over to, to betray’ (volume 2, page 485). (3) To pass on

traditional instruction, often implying over a long period of time – ‘to instruct,

teach’ (volume 2, page 415). (4) To grant someone the opportunity or occasion to

do something – ‘to grant, allow’ (volume 2, page 164).

The Analytical Greek Lexicon Revised lists the following meaning for the verb,

“to give over, hand over, deliver up; to commit, intrust; to commit, commend; to

yield up; to abandon; to stake, hazard; to deliver as a matter of injunction,

instruction, etc.; to render a yield, to be matured” (Page 302).


Literature: (1) Hand over, give (over), deliver, entrust; hand over, turn over, to give

up a person (2) Give over, commend, commit (3) Of oral or written tradition hand

down, pass on, transmit, relate, teach (4) Allow, permit (Pages 614-615).

The New Thayer’s Greek-English Lexicon: (1) To give into the hands (of

another) (2) To give over into (one’s) power or use (3) To commit, commend (4)

To deliver verbally (5) To permit, allow (Pages 480-481).

Exegetical Dictionary of the New Testament commenting on the verb, write,

“The great breadth of meaning displayed by paradidomi is best divided according

to the implied degree of threat to the existence of the one who or that which is

given over: (a) As a technical term, hand down, almost command (b) Hand over an

area of authority/authorize/permit (c) Hand over for judgment/punishment (d)

Deliver/hand over (e) Risk one’s existence or even sacrifice (f) Hand over to

death/destruction” (Volume 3, pages 18-20).

Paradidomi in Romans

The verb paradidomi appears 6 times in the book of Romans.

Romans 1:24 Therefore, God gave them over in the lust of their hearts to

impurity, namely, they degraded their bodies between themselves 25 who

indeed by virtue of their evil character exchanged the truth originating from


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God by means of the lie. Furthermore, they worshipped and served the

creature rather than the Creator, who is worthy of praise and glorification

throughout eternity. Amen. 26 Because of this God gave them over to

disgraceful perversities, namely, their females, who indeed by virtue of their

evil character, not only exchanged the natural sexual function for that which

is contrary to the laws of nature 27 but also, in the same way, even the males

after they had abandoned the sexual function possessed by the female, they

became inflamed with sexual desire by means of lust towards one another,

their males with males with the result that they committed the indecent act.

Consequently, they as an eternal spiritual truth receive the inevitable,

negative consequence in themselves produced by their perversion, which was

appropriate in the nature of the case. 28 Furthermore, just as, they never

approved of God for the purpose of retaining (Him) in the realm of

knowledge, God, as an eternal spiritual truth, gave them over to a

disapproved intellect in order to habitually do improper things. (My

translation) In Romans 1:24, the word is used of God giving the human race over to the

power and control of the sin nature, which they preferred to God. In Romans 1:26,

is used of God giving the human race over to degrading passions because they

exchanged the truth of God for the lie and not only this but they worshipped and

served the creature rather than the Creator. In Romans 1:28, the verb is used of

God giving the human race to a deprave mind or disapproved intellect or way of

thinking. In Romans 6:17, the verb paradidomi is in the passive voice and means,

“to be given something by someone,” which is identified by the expression tupon

didaches, “the doctrinal standard.” Therefore, paradidomi means the Roman

Christians “were taught through instruction” the Christian doctrinal standard or in

other words, the gospel of Jesus Christ.

Romans 6:17 But now, thank God! Because all of you were once in a

perpetual state of being slaves to the sin nature but then all of you obeyed

from the heart that particular doctrinal standard with respect to which all of

you were taught. (My translation) In Romans 4:25, the verb paradidomi is used of Father delivering His Son Jesus

Christ into the control of the Jewish and Roman authorities who took undue

advantage of Him and condemned Him to death when He was innocent of any

wrongdoing and then executed Him by means of crucifixion.

Romans 4:25 Who has been delivered over to death because of our

transgressions and in addition was raised because of our justification. (My

translation)


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In Romans 8:32, the verb paradidomi is used of the judicial act of God the

Father in delivering His Son Jesus Christ over to the Jewish and Roman authorities

in order that He might suffer spiritual and physical death.

Romans 8:32 Indeed, He by no means spared His own Son but rather He

delivered Him over to death for each and every one of us, how will He

unequivocally not also, as a certainty, with Him graciously give all things for

the benefit of all of us. (My translation)

Paradidomi in Other Places in the New Testament

The verb paradidomi is used repeatedly in the Passion of Christ to describe the

giving over of our Lord Jesus Christ into the hand’s of both the Jewish and Roman

authorities.

The word is used of Judas “betraying” our Lord.

Matthew 10:4 Simon the Zealot, and Judas Iscariot, the one who betrayed

Him. (NASU)

Mark 14:10 Then Judas Iscariot, who was one of the twelve, went off to the

chief priests in order to betray Him to them. (NASU) Paradidomi is used of Jesus being delivered over Pilate by the Sanhedrin.

Mark 15:1 Early in the morning the chief priests with the elders and

scribes and the whole Council, immediately held a consultation; and binding

Jesus, they led Him away and delivered Him to Pilate. (NASU) The word is used of Pilate delivering the Lord Jesus over to the will of the

Jewish people who wanted Him crucified.

Luke 23:25 And he released the man they were asking for who had been

thrown into prison for insurrection and murder, but he delivered Jesus to

their will. (NASU) The verb is used of Pilate delivering the Lord over to the Romans soldiers for

execution.

Mark 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for

them, and after having Jesus scourged, he handed Him over to be crucified.

(NASU) Paradidomi is used in other place in the Greek New Testament to describe the

death of the Lord Jesus.

Acts 3:13 The God of Abraham, Isaac and Jacob, the God of our fathers,

has glorified His servant Jesus, the one whom you delivered and disowned in

the presence of Pilate, when he had decided to release Him. (NASU)


live, but Christ lives in me; and the life which I now live in the flesh I live by

faith in the Son of God, who loved me and gave Himself up for me. (NASU)


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Ephesians 5:25 Husbands, love your wives, just as Christ also loved the

church and gave Himself up for her. (NASU)

Paradidomi in 1 Timothy 1:20

The verb paradidomi in 1 Timothy 1:20 means “to deliver over” and is used of

Paul disciplining Hymenaeus and Alexander by expelling them from the

fellowship of the church until they have stopped teaching false doctrine. It is used

here of a judicial act performed by the apostle Paul in handing over these two to

suffer the consequences of their actions in teaching false doctrine. This word

expresses Paul exercising his apostolic authority. This judicial act is designed to

get these two to stop conducting themselves against the will of God and to correct

this behavior. This decision is designed to correct their behavior and produce the

holiness of God in them or in other words so that they can have fellowship with

God and the church again and experience their sanctification. The word is used this

way by Paul in 1 Corinthians 5:5.

1 Corinthians 5:1 It is actually reported that sexual immorality exists

among you, the kind of immorality that is not permitted even among the

Gentiles, so that someone is cohabiting with his father’s wife. 2 And you are

proud! Shouldn’t you have been deeply sorrowful instead and removed the

one who did this from among you? 3 For even though I am absent physically,

I am present in spirit. And I have already judged the one who did this, just as

though I were present. 4 When you gather together in the name of our Lord

Jesus, and I am with you in spirit, along with the power of our Lord Jesus, 5

turn this man over to Satan for the destruction of the flesh, so that his spirit

may be saved in the day of the Lord. (NET) So in both passage, the verb paradidomi speaks of a disciplinary act performed

by the apostle Paul, which was designed to lead the sinning Christian to confess

their sins to God and correct their behavior. In both instances, it is an expression of

the love of God since God disciplines His children in love.

The aorist tense of the verb is a constative aorist describing in summary fashion

the moment when Paul disciplined Hymenaeus and Alexander and removed them

from the fellowship of the church in Ephesus. The active voice means that Paul as

the subject performed the action of the verb. The indicative mood of the verb is

declarative meaning that it is presenting this assertion as a non-contingent or

unqualified statement. We will translate the word “I handed over.”

Church Discipline


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There are several passages in the New Testament that refer to church discipline

(Matthew 18:15-17; 1 Corinthians 5:5; 2 Corinthians 2:5-11; 2 Thessalonians 3:14-

15).

J. Hampton Keathley III commenting on church discipline writes, “(1) The

discipline of the church is first patterned after the fact that the Lord Himself

disciplines His children (Heb. 12:6) and, as a father delegates part of the discipline

of the children to the mother, so the Lord has delegated the discipline of the church

family to the church itself (1 Cor. 5:12-13; 2 Cor. 2:6). (2) Discipline is further

based on the holy character of God (1 Pet. 1:16; Heb. 12:11). The pattern of God’s

holiness—His desire for the church to be holy, set apart unto Him—is an important

reason for the necessity of church discipline. The church is therefore to clean out

the leaven of malice and wickedness from its ranks (1 Cor. 5:6-8). A failure to

exercise discipline in the church evidences a lack of awareness of and concern for

the holiness of God. (3) Church discipline is to be patterned after and based on the

divine commands of Scripture (1 Cor. 4:6). We have numerous passages of

Scripture which both command and give us God’s directives on the how, why,

when, and where of church discipline. Again, a failure to exercise this

responsibility demonstrates a lack of obedience and belief in the authority of the

Bible (1 Cor. 5:1-13; Matt. 18:17-18; Titus 3:10; 2 Thess. 3:6-15; 1 Tim. 5:20; Gal.

6:1). (4) Another basis for the necessity of church discipline is the testimony of the

church in the world (1 Pet. 4:13-19). The world observes the behavior and life of

the church. When the church acts no differently than the world, it loses its

credibility and authenticity (1 Pet. 2:11-18; 3:8-16; 4:1-4).” (Church Discipline,

pages 1)

Keathley lists the purposes for administering church discipline “(1) To bring

glory to God and enhance the testimony of the flock. (2) To restore, heal, and build

up sinning believers (Matt. 18:15; 2 Thess. 3:14-15; Heb. 12:10-13; Gal. 6:1-2;

Jam. 5:20). (3) To produce a healthy faith, one sound in doctrine (Tit. 1:13; 1 Tim.

1:19-20). (4) To win a soul to Christ, if the sinning person is only a professing

Christian (2 Tim. 2:24-26). (5) To silence false teachers and their influence in the

church (Tit. 1:10-11). (6) To set an example for the rest of the body and promote

godly fear (1 Tim. 5:20). (7) To protect the church against the destructive conse-

quences that occur when churches fail to carry out church discipline. A church that

fails to exercise discipline experiences four losses: The Loss of Purity: Church

discipline is vital to the purity of the local body and its protection from moral

decay and impure doctrinal influences. Why? Because a little leaven leavens the

entire lump (1 Cor. 5:6-7). This is the “rotten apple” problem or the “snowball”

effect. An illustration of this is the Corinthian church which showed a lack of

concern for purity. They neglected the responsibility to discipline and suffered as a

result. Their insensitivity to one moral issue may have led to their compromise on


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other issues. Laney writes, ‘The Corinthians engaged in lawsuits, misused their

liberty, profaned the Lord’s Supper, neglected the primacy of love, failed to regu-

late the use of their gifts, and questioned the resurrection.’ Failure in church

discipline in Corinth could be compared to a snowball tumbling downhill. The

Loss of Power: Sin in the life of the church grieves the person of the Holy Spirit

and quenches His power. If sin remains unchecked by the loving application of

church discipline in a body of believers, the Holy Spirit must abandon such a

church to its own carnal resources. The unavoidable result will be the loss of the

Lord’s blessing until the sin is dealt with. The defeat of Israel because of the sin of

Achan in Joshua 7 illustrates the principle. This is just as true for the church today,

especially when we know certain things exist but ignore them or simply look the

other way because it is difficult to deal with or because it involves one of our

friends and we do not want to risk causing problems in the relationship. The Loss

of Progress: A church that refuses to practice church discipline will see its ministry

decline. The church may want to grow and reach out and it may try all kinds of

stop gap measures, promotional campaigns, and programs in an attempt to turn

things around, but if there is sin in the camp, it will all be to no avail. See

Revelation 2:5 and 3:16 for illustrations of this principle. The Loss of Purpose: As

His ambassadors to a lost and dying world, God has called the church to be a holy

people, a people who, standing out as distinct from the world, proclaim the excel-

lencies of the works of God in Christ (1 Pet. 1:14-16; 2:9-15). If this is to occur,

we must be different from the world and church discipline helps us to both

remember and maintain that purpose. One of the recurring judgments against the

church today as demonstrated in various polls taken across the country is the fact

there is little or no difference between the church and the secular world when it

comes to attitudes, values, morals, and lifestyle. We have lost our sense of

purpose.” (Church Discipline, pages 1-2)

How We Are To Discipline

Church discipline should be administered by those who are in fellowship with

God and are knowledgeable of the Word of God and filled with the Spirit

(Galatians 6:1). It must be done with an attitude of humility, gentleness and

patience, always looking to ourselves that we too might not be tempted (Galatians

6:1-2; 2 Timothy 2:24-25). It must be done impartially (1 Timothy 5:21). Those

who are disciplined are to be warned and must be appealed to in love (1

Thessalonians 5:14-15; 1 Timothy 5:1-2; Ephesians 4:15; 2 Timothy 4:2).

This discipline, is not restricted to church leaders, but may be done by any

person in the body with another if that person is influenced by the Spirit and

governed by Him (1 Thessalonians 5:14).


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If the person who is confronted does not stop and obey the Word of God, then

they are to be publicly rebuked. No one in the congregation is to fellowship with

them. The purpose for withholding fellowship with the sinning Christian is to make

clear to them that they have dishonored the Lord and have caused a terrible

disturbance in the body. The goal of such discipline is always restoration and the

person is still to be counted as a brother or sister in Christ (2 Thessalonians 3:14-

15).

Also, this expulsion from the fellowship of the church is designed to create fear

in the rest of the flock as a warning against sin (1 Timothy 5:20). Those who do

not respond to the discipline are to be excommunicated (Matthew 18:17).

Several examples of church discipline are found in Scripture. The Corinthian

church was to gather together for the purpose of taking action against the offending

brother or sister (1 Cor. 5:4-5; 2 Thess. 3:6-15). This is defined by Paul as

“punishment inflicted by the majority” (2 Corinthians 2:6). It must always be

remembered that there must be a readiness to forgive (2 Corinthians 2:6-8).

Who We Are To Discipline

Now, we must be very careful that when administering church discipline that

we are not censuring someone for our taboos or pet peeves. As Keathley states

“Scripture, not our opinions or dislikes, must be the guide for what is sin.”

The church is to administer discipline for those whose conduct is disorderly and

negatively impacts the testimony of the church before the world (2 Thessalonians

3:6-15). Discipline is to be used with divisive or factious people causing divisions

in the church (Romans 16:17-18; Titus 3:9-11). Those involved in immorality such

as mentioned in 1 Corinthians 5 are to be disciplined. Also, those involved with

covetousness, idolatry, abusive speech, drunkenness, swindling, or idle busybodies

who refuse to work and run around spreading dissension (1 Corinthians 5:1, 11; 2

Thessalonians 3:10-15). Those who teach false doctrine are to be disciplined as

Paul did with Hymenaeus and Alexander.

Why We Discipline

It is extremely important that the church understands why disciplined must be

administered. First of all, God’s holy character requires it. Secondly, it is for the

testimony of the church. It also effects the unity and purity of the church. Lastly,

discipline is for spiritual edification and restoration of the individual.

Procedure To Follow In Administering Discipline


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The scriptural procedure is clear and specific steps are prescribed. First if one

sees the offense or has an accurate knowledge of the sin or sins, one must be sure it

calls for discipline and is not merely something that is one of your taboos or pet

peeves. The Word of God will guide us. Also, we all must know that we have all

sinned and so we are to heed the warning in Galatians 6:1.

We also must go to the Father in prayer before we confront the wayward

Christians (1 Sam. 8:6). We are not to procrastinate. Otherwise, the situation will

only get worse. There is also to be no gossip about the person who is disciplined

(cf. Proverbs 6:19; 10:19; 11:13; 18:8, 21; 20:19). We must first go to the offender

in private and seeks to correct the situation privately (Matthew 18:15).

One must express genuine appreciation for the person who is the offender. He

bring out in the conversation their good qualities. We must listen to the other

person’s side of the story and seek the facts in the interest of truth and fairness. If

the person fails to respond, warn them that, according to the instructions of

Scripture (Matt. 18:16), you will have to get others as witnesses and return with

them to deal with the problem.

If the first step fails, take witnesses to strengthen the effect of the discipline,

preferably spiritual leaders, so that if it has to be brought before the whole church

it can be firmly proven and established (Matt. 18:16-17; 1 Tim. 5:19). The aid of

church leadership should be sought if the problem involves an offense that is

against the whole body or if it is a threat to the unity of the body.

These initial contacts, private and with witnesses, provide opportunity for

correction, and forgiveness in love. On the other hand, if these first steps do not

produce results, it constitutes a warning that further action will be taken and

provides occasion for serious rebuke (2 Tim. 4:2; 1 Thess. 5:12-13; Titus 2:15;

3:10).

If the second step fails, seek reconciliation and restoration through the whole

body. If further action is necessary, it is to be taken before the whole church (2

Thess. 3:14-15; Matt. 18:17; 1 Tim. 5:20). 2 Thessalonians 3:14 and 1 Corinthians

5:9-13 with Matthew 18:17 indicate that the church is to exercise group

disapproval by way of social ostracism (refusal to have intimate fellowship). If this

does not work, the church is to remove the offender from the church fellowship.

This must be approved of and done by the entire congregation (2 Cor. 2:6). The

Lord is exercising this discipline through the church’s actions.

Satan

The proper noun Satanas, “Satan” refers to the greatest enemy of God and the

church who is an angel. The articular construction of the word indicates that Satan

is well-known to the church in Ephesus since Paul instructed the church about him.


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The word functions as a dative indirect object meaning that the word is receiving

the direct object of the verb paradidomi, which is the relative pronoun hos,

“whom” which refers to Hymenaeus and Alexander.

Therefore, by Paul handing these two over to Satan, which the Holy Spirit

directed, Satan would be allowed a certain amount of freedom to injure these two

in some way whether hurting them physically or in some other manner. Satan is

restricted by God and can only go so far in harming these two. Thus, Satan is the

agent that God used to administer discipline to Hymenaeus and Alexander. In fact,

Satan himself more than likely did not personally administer this discipline but

rather one of those in his army was assigned to these two.

Satan is One of the Church’s Three Great Enemies

The believer has three great enemies according to the Scriptures: (1) Satan, our

chief adversary, the devil: (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note

1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and

government under the control of the evil one and opposed to God and His purposes

for man: (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or

the flesh and all its corrupting power and life-dominating patterns: (Rom. 7:15;

8:4-8, 13; Gal. 5:16-26).

The intelligence apparatus of a nation plays a vital part in modern warfare.

Unless, we know who our enemy is, where he is, and what he can do, we will have

a difficult time defeating him. The leader of the church’s great invisible enemy is

of course Satan whose name means, “adversary” because he is the enemy of God.

He is also called the “tempter” (Mt. 4:3), the murderer (Jn. 8:44). He is compared

to “lion” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor.

11:13-15), the “god of this age” (2 Cor. 4:4). The Christian is not to be ignorant of

his schemes and devices (2 Cor. 2:11).

Satan is a created being. The Lord Jesus Christ created angels who are moral

rational creatures like mankind and the greatest of these was angels was Satan.

Therefore, Satan is a creature (cf. John 1:1 with Psa. 148:1-5; Col. 1:16; Ezek.

28:13). He is also a spirit being. Hebrews 1:14 describes angels as spirits and

demons are called unclean spirits (Matt. 8:16; 12:45; Luke 7:21; 8:2; 11:26; Acts

19:12; Rev. 16:14).

Furthermore, the fact we are told that “we do not wrestle with flesh and

blood, but against the principalities, against the powers, against the world

rulers of this present darkness, against the spiritual hosts of wickedness in heavenly places” (Eph. 6:12) also suggest that Satan and his demons are spirit

beings.


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Finally, the fact that Paul describes them as invisible also shows they are spirit

beings (Col. 1:16). Satan is not omniscient, omnipotent or omnipresent like God

but rather he has limitations. He simply cannot be everywhere at once. Nor, can he

read your mind.

Angels, though spirit beings and very powerful, are not omnipotent, omniscient,

or omnipresent. They cannot be everywhere at once and this is true of Satan.

However, as the chief of his demons forces or as the “prince of the power of the

air” (Eph 2:2), he is chief of a vast host of demons who are so numerous as to

make Satan’s power and presence seem to be practically ubiquitous or everywhere

at once (cf. Mark 5:9). Therefore, because of this limitation, many references to

Satan or the devil include his whole kingdom.

The person of Satan does not personally tempt each of us for he simply cannot

do that. He is only able to do so through his world system and demon hosts. In his

appearance when the sons of God came to present themselves before the Lord (Job

1:6), in the temptation of Christ (Matt. 4:10f), and the entrance into Judas (Luke

22:3) we surely have clear references to the person of Satan himself, but in many

other passages, Satan or the devil seems to stand for Satan’s kingdom (see Mark

3:23; 4:15; Luke 13:16; 1 Pet. 5:8-9; Jam. 4:7). It is also comforting to know that

Satan is limited.

The promise of Scripture is that “greater is He who is in us, than he who is in

the world” (1 John 4:4). For all his power and hatred against God and man, he

could do nothing against Job that God did not expressly allow. Therefore, he can

be resisted and made to flee (Jam. 4:7), but only by the strength of God made

available to believers in Christ (Eph. 6:10-18).

Personality of Satan

Satan is a person. The Scripture state that he possesses the traits of personality.

He shows intelligence (2 Cor. 11:3). He exhibits emotions (Rev. 12:17, anger;

Luke 22:31, desire). He demonstrates that he has a will (Isa. 14:12-14; 2 Tim.

2:26). Satan is referred to as a person in both Old and New Testaments (Job 1;

Matt. 4:1-12).

Notice that the information in this latter passage (the temptation of Christ) had

to come from the Lord. Thus He, by using personal pronouns, attributes personality

to Satan. If Satan were merely a personification that people have devised to

express their ideas of evil, then such a personification could scarcely be held

morally responsible for his actions, since, in reality, there is no being who can be

held accountable. But Satan is held accountable by the Lord (Matt. 25:41), and this

passage reminds us that to deny the reality of Satan requires denying the veracity

of Christ’s words.


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We must learn from the devil’s failure. If angels like Satan who were so close

to God gave way to the pride of seeking to be independent of God and fell in sin,

we certainly should learn from this that we might be more careful “to take heed

lest we fall” (cf. 1 Cor. 10:12 with 1 Tim. 3:6-7). We should know full well, as

with the temptation of Eve, Satan will seek to reduplicate his sin in us by seeking

to get us to attempt to live life independently of God as though we were gods

ourselves.

Satan’s Sin in Eternity Past

Let’s go back to the original angelic Eden, to a time before Satan had rebelled

from God and had fallen from his privileged status. What we know about Satan in

his perfect state comes mainly from the testimony of Isaiah (chapter fourteen) and

Ezekiel (chapter twenty-eight). It must be remembered that in eternity past, Satan

held a 3-fold office, which is now belongs to the incarnate Son of God, the Lord

Jesus Christ.

Satan was a prophet, priest and a king in eternity past prior to his rebellion

against his Creator. The devil was the preeminent creature in the universe before

his fall, and each of the various characteristics described below call attention to

specific aspects of this preeminence.

Ezekiel 28:11 Again the word of the LORD came to me saying, 12 “Son of

man, take up a lamentation over the king of Tyre and say to him,” Thus says

the Lord GOD, “You had the seal of perfection, full of wisdom and perfect in

beauty.” (NASU) “Seal of Perfection” is the Hebrew chatham, “a seal of proportion, a sealer of

symmetry, one sealing perfection, “which are literal renderings from the Hebrew

and can be expanded to the meaning “the one who puts his seal on harmonious-

proportion” or, better, the “touchstone of symmetry” (that is, norms and standards

of all kinds as seen from the divine point of view).

Satan, in his un-fallen state, could be looked to as one who upheld, embodied

and represented perfect divine standards. It is a tragic irony that he is now the

prime example of all that is wicked, wrong and anti-God. In contrast to Satan, our

Lord Jesus Christ is the One who died to satisfy the Father's righteous standard

regarding our sin (2 Cor.5:21; 1 Pet.2:24).

“Full of wisdom” is composed of the Hebrew adjective male, “full,” and the

noun chokhmah, “wisdom.” The adjective male is used figuratively here in Ezekiel

28:12 indicating a high degree of wisdom by which Satan in eternity past, before

his fall was characterized. This word indicates that Satan did not reject God out of

ignorance. To the contrary, he was the wisest of God's creatures until he perverted

that wisdom (Ezek.28:17). It is a tragic irony that Satan corrupted this wisdom and


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so became the “father of lies,” the adversary of God's wisdom and truth (Jn.8:44).

In contrast to Satan, our Lord Jesus Christ is the very wisdom of God (1Cor.1:24).

Ezekiel 28:12 “Son of man, take up a lamentation over the king of Tyre

and say to him, ‘Thus says the Lord GOD, ‘You had the seal of perfection, full

of wisdom and perfect in beauty.’” (NASU) “Perfect in beauty” is composed of the Hebrew adjective kalil, “perfect,” and

the noun yophi, “beauty.” Satan before his fall in eternity past was the epitome of

beauty.

Ezekiel 28:13 “You were in Eden, the garden of God; Every precious stone

was your covering: The ruby, the topaz and the diamond; The beryl, the onyx

and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold,

the workmanship of your settings and sockets, was in you. On the day that

you were created they were prepared.” (NASU) This “Eden” in Ezekiel 28:13 refers to the original garden of Eden on the

original planet earth before the earth’s renovation in Genesis 1:3 and following.

Though he was the premier creature in a utopian setting, Satan was not content. It

is a tragic irony that through his rebellion he has exchanged a perfect environment

for eternal place in the lake of fire, and is leading his followers to share his fate

(Matt.25:41). In contrast to Satan, our Lord Jesus Christ has prepared a place for us

(Jn.14:1-4), a place whose wonders will outstrip even those of that first Eden

(Rev.2:7).

The precious stones mentioned in this verse are indeed additional

manifestations of Satan's beauty, but it is likely that they also mark him out as the

one who represented the angels before God. The nine stones mentioned in this

context bear a striking similarity to those placed on the high priest's breastplate

(Ex.28:17-21; 39:10-14).

In the Exodus context, each of the stones represented one of the twelve tribes of

Israel and bore its name inscribed on the gem. Exodus 28:29 states that Aaron (i.e.,

the high priest) shall wear the breastplate with the stones inscribed with the twelve

tribes “over his heart” whenever he enters the Holy Place “as a continual

memorial before the Lord”; the verse also calls the breastplate so equipped “the

breastplate of judgment”.

Each of Israel's tribes is thus a precious jewel in God's sight, and was

represented before Him in this fashion whenever the high priest entered into the

presence of God. Furthermore, the breastplate also served the practical function of

acting as a means of communication from the Lord in designating specific tribes

for specific tasks. What we see in Ezekiel's representation of a very similar

apparatus on Satan, therefore, should be seen as fulfilling a similar function.

As the “anointed cherub who covers,” Satan would have been continually in

the presence of the Lord as the prime representative of angelic kind in the same


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way that our Lord Jesus Christ (symbolically represented by Israel's high priest)

has been continually in His presence as the “last Adam” (1Cor.15:45) and “the

Son of Man” (e.g., Jn.9:35) since His ascension. It is a tragic irony that Satan, who

used to represent his angelic brethren before the Lord would go on to corrupt many

of them, thus leading them to eternal punishment (Matt.25:41). In contrast to

Satan, our Lord Jesus Christ is our guide to eternal life (Heb.2:10; 12:2).

These 9 jewels are comparable to the 12 jewels found on the breastplate of the

high priest of Israel, where each jewel represented 1 of the 12 tribes liable for

military service. Satan in eternity past before his rebellion was the high priest of

God ruling over these 9 divisions or tribes of angels just as the high priest in Israel

presided over the 12 tribes of Israel. Remember three tribes surrounded the

Tabernacle on all four sides in battle array. Revelation 12:4 says that 1/3 of the

angels fell, that means 3 angelic divisions in the Lord’s military rebelled.

Revelation 12:3 Then another sign appeared in heaven: and behold, a great

red dragon having seven heads and ten horns, and on his heads were seven

diadems. 4 And his tail swept away a third of the stars of heaven and threw

them to the earth. And the dragon stood before the woman who was about to

give birth, so that when she gave birth he might devour her child. (NASU) These 3 angelic divisions are arranged in rank, thus mimicking God.

Ephesians 6:12 For our struggle is not against flesh and blood, but against

the rulers, against the powers, against the world forces of this darkness,

against the spiritual forces of wickedness in the heavenly places. (NASU)

Ezekiel 28:14 You were the anointed cherub who covers, And I placed you

there. You were on the holy mountain of God; You walked in the midst of the

stones of fire. (NASU) “Anointed” is the Hebrew adjective mimshach, whose cognate verb is

mashach, “to anoint,” and the noun mashiach, “Anointed One, Messiah.” The

Greek noun Christos, “Christ” translates the Hebrew noun for Messiah, which is

mashiach. The Hebrew verb mashach, “to rub means “to rub, anoint,” or “spread”

a liquid. This word was used of anointing of people for special service or office

such as priest (Ex. 29:7; Lev. 4:5, 16; 6:22; 21:10), prophet (1 Kings 19:16), and

king (1 Sam. 2:10; 12:3; 16:6; 24:6; 2 Sam. 12:7; 19:21). The person who

experienced such anointing was often called “the Lord’s anointed” (1 Sam. 26:9; 2

Sam. 23:1).

In the Old Testament, two office bearers are expressly described as mashiach

i.e. as anointed with oil: (a) High priest (b) King. The most reference in the Old

Testament is to the anointing of the King. The rite of anointing was performed on

the high priest in the post-exilic community in Judah. The anointing never became

a rite of initiation into the prophetic office. The prophet is discharged a specific


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task assigned to him by Yahweh Himself. He is anointed for this. Thus the act of

anointing confers power.

So the mashach’s Hebrew cognate adjective mimshach in Ezekiel 28:13

describes Satan as one who God conferred divine power to in order to carry out his

duties. This anointing marked Satan out as God’s number 1 man!

“Cherub” is the Hebrew noun keruv. Cherubs take the lead in worshiping God

(Is.6; Rev.4:8b; 5:8,14; 7:11-12; 19:4), act as intermediaries for God in His royal

manifestations (Rev.6:1-7; 15:7), and, perhaps most significantly, control access

into His presence and fellowship (a duty most strikingly evident from their

guarding of the “way to the tree of life” after Man's expulsion from the garden:

Gen.3:24).

“Who covers” refers to the fact that Satan's original position can thus be

described as that of the ultimate “imperial guard,” charged with warding off all that

is profane from the perfect holiness of God. It is a tragic irony that Satan's position

as a bulwark against the profane has been altered by his own rebellion into that of a

promoter of all that is detestable to God's holiness. In contrast to Satan, Christ kept

Himself experientially pure from sin, so that in fulfillment of the Father's plan He

might “become sin for us, that we might be made the righteousness of God in

Him” (2Cor.5:21).

Ezekiel 28:15 “You were blameless in your ways from the day you were

created until unrighteousness was found in you. 16 By the abundance of your

trade you were internally filled with violence, and you sinned; Therefore I

have cast you as profane from the mountain of God. And I have destroyed

you, O covering cherub, from the midst of the stones of fire. 17 Your heart

was lifted up because of your beauty; You corrupted your wisdom by reason

of your splendor. I cast you to the ground; I put you before kings, that they

may see you. 18 By the multitude of your iniquities, in the unrighteousness of

your trade you profaned your sanctuaries. Therefore I have brought fire from

the midst of you; It has consumed you, and I have turned you to ashes on the

earth in the eyes of all who see you. 19 All who know you among the peoples

are appalled at you; You have become terrified and you will cease to be

forever.” (NASU) As we noted earlier, in the beginning the most exalted of all the angels was the

anointed cherub, whom the Bible calls Satan or the devil, the son of the morning

(Isa. 14:12). He was entrusted with responsibilities and was granted privileges

beyond those of any other angel, but he abused his freedom through arrogance and

rebellion against God (Ezek. 28:12-19). He was the anointed cherub who guarded

the throne of God, he was said to created perfect in wisdom and beauty and he was

blessed with the title of Hallel Ben Shechar, “morning star, son of the dawn” (Is.

14:12). But the Scriptures teach that he led the angels in rebellion against God (Is.


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14:12-14). Instead of being 1 will in the universe, now there was 2…God’s and

Satan’s. Satan had the audacity to oppose God.

Sentenced to the Lake of Fire

Now, according to Matthew 25:41 Satan was sentenced to the Lake of Fire for

his rebellion but he appealed the sentence.

Matthew 25:41 Then He will also say to those on His left, “Depart from

Me, accursed ones, into the eternal fire which has been prepared for the devil

and his angels.” (NASU)

This sentence has not been executed since the Scriptures states that Satan is the

“prince of the power of air” (Eph. 2:3), and the ruler of this world. We can

accurately infer that Satan’s argument for appealing his sentence was that how

could a loving God cast some of His creatures into the Lake of Fire forever and

ever, thus God granted Satan his appeal.

This appeal provides God an opportunity to demonstrate His incomparable love

for all His creatures, both men and angels and thus vindicate His perfect character

and integrity that was impugned by Satan. Therefore, God convened a trial to

consider the evidence and pronounce judgment.

In the prehistoric trial God was the judge and the prosecution. Satan was the

defense. God considered all the evidence and pronounced a guilty verdict and He

sentenced Satan and all the fallen angels to "eternal fire" (Matt. 25:41).

So “eternal fire has been prepared for the devil and his angels” (Matt.

25:41), but because the sentence was not been immediately executed-and, in fact,

will not be carried out until the end of human history (Rev. 20:10)-we can

accurately infer that Satan appealed the sentence.

The elapse of time between the sentence and its execution indicates that human

history is part of this momentous trial, the appeal trial of Satan. Human history is

the appeal trial of Satan. Further biblical evidence for the prehistoric trial of the

fallen angels is found in Satan's titles.

Human history was designed to resolve this conflict between God and Satan.

The words “devil” and “Satan” are not names but titles, both of which mean

“accuser” or “adversary” as an attorney accuses someone in court.

The Greek New Testament terms Satanas, “Satan” and Diabolos, “devil” are

legal terms. The term Satanas means “adversary,” and diabolos means “slanderer,

false accuser.”

Revelation 12:10 Then I heard a loud voice in heaven, saying, “Now the

salvation, and the power, and the kingdom of our God and the authority of

His Christ have come, for the accuser of our brethren has been thrown down,

he who accuses them before our God day and night.” (NASU)


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Zechariah 3:1 Then he showed me Joshua the high priest standing before

the angel of the LORD, and Satan standing at his right hand to accuse him. 2

The LORD said to Satan, “The LORD rebuke you, Satan! Indeed, the LORD

who has chosen Jerusalem rebuke you! Is this not a brand plucked from the

fire?” (NASU) He is called the devil and Satan because he was the defense attorney who

represented himself and the fallen angels at the prehistoric trial and because he

continues to act as an attorney now that the trial has entered its appeal phase during

human history (Job 1:6-12; 2:1-5; Zech. 3:1-2).

Five Great “I Wills”

Isaiah 14:12 How you have fallen from heaven, O star of the morning, son

of the dawn! You have been cut down to the earth, You who have weakened

the nations! (NASU) “Star of the morning, son of the dawn” (English transliteration from the

Hebrew: Helel Ben-Shachar). This title speaks of Satan's role in reflecting the

glory of God (cf. Job 38:7, where all the elect angels are described as “stars of the

morning”).

“Star of the morning” (helel) literally means, “shining one” is translated in the

LXX as “light bearer” and by the Latin Vulgate as “Lucifer.”

“Son of the dawn” (Ben-Shachar) is an apt rendering of this title, for it denotes

a heavenly body so brilliant that it can be seen even in daylight.

As the prime creature of the original Eden, a place without darkness (for

darkness did not exist before Satan's fall), Satan was the foremost representative of

God's splendor, reflecting, for all angelic kind to behold, the brilliant glory of their

Creator. It is a tragic irony that through his own choice he has now become the

ruler of the domain of darkness (Eph.6:12; Col.1:13).

Far from reflecting God's glory, he now opposes it in every way, but his

ultimate destiny is to have his light extinguished forever (Jude 6, 13). In contrast to

Satan, our Lord Jesus Christ, the new Morning Star (2 Pet.1:19; Rev.2:28; 22:16;

cf. Num.24:17; Is.9:1-2; 42:6; 49:6; Matt.2:2; 2:9; 4:16; Lk.2:30-32; Jn.1:4-5;

8:12; 9:5), is the perfect reflection of the Father's glory (Heb.1:3).

Isaiah 14:13 “But you said in your heart, ‘I will ascend to heaven; I will

raise my throne above the stars of God, and I will sit on the mount of

assembly In the recesses of the north. 14 I will ascend above the heights of the

clouds; I will make myself like the Most High.’ 15 Nevertheless you will be

thrust down to Sheol, to the recesses of the pit. 16 Those who see you will gaze

at you, They will ponder over you, saying, ‘Is this the man who made the

earth tremble, who shook kingdoms, 17 who made the world like a wilderness


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And overthrew its cities, who did not allow his prisoners to go home?’”

(NASU) So we can conclude from a study of Ezekiel 28 and Isaiah 14 that Satan was the

most talented, attractive and personable creature to come from the hand of God

(Ezek. 28:12; 2 Cor. 11:14). His force of persuasion is as compelling today as

when he convinced one third of all the angels to join his prehistoric revolution

against God (Rev. 12:4a).

Satan's fall and his leadership of myriad angels in revolt started the prehistoric

warfare called the angelic conflict which continues today and will be concluded

only with the final judgment at the end of human history.

Satan’s Base of Operations

The base of operations and activities of the kingdom of darkness are located in

the earth’s atmosphere. The cosmos, composed of the stellar universe (2nd

heaven), the earth and its atmosphere (1st heaven) serve as the theater of military

operations for the angelic conflict pitting the kingdom of God against the kingdom

of Satan which are described in Scripture as light and darkness respectively. The

fact that they reside in the earth’s atmosphere is implied by the Hebrew text of

Genesis 1:6-8 where the second day of restoration is not identified by the Lord as

tov, “perfect, good.”

A comparison of Scripture with this passage indicates that the reason why the

Lord did not call it tov, “perfect” was because the kingdom of darkness, the fallen

angels reside in the earth’s atmosphere.

Genesis 1:1 In eternity past, God created out of nothing the heavens and

the earth. However the earth became an empty desolation, and darkness was

upon the surface of the raging ocean depths. 2 Now, the Spirit of God was

hovering over the surface of the waters. 3 And then, God commanded, “let

there be light,’ and so, there was light.” 4 And then, God observed that in

essence the light was perfect, God then caused a division between the light and

the darkness. 5 And then, concerning the light, God designated the name day

but concerning the darkness, He designated the name night and so it was

evening and so it was morning, the first day. 6 Next, God commanded, “let

there be an atmosphere in the middle of the waters, and let it be a cause of

division between waters from waters.” 7 Consequently, God having restored

the atmosphere and thus having caused a division between the waters, which

were below the atmosphere and the waters, which were above the atmosphere,

thus it came to pass as previously described. 8 And then, concerning the

atmosphere, God designated the name “heavens,” and so it was evening and

so it was morning, the second day. (My translation)


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In Genesis 1:3-5, Moses under the inspiration of God the Holy Spirit records for

us the 1st day of restoration where the Spirit under the direction of the pre-

incarnate Christ restored light to planet earth. Upon the restoration of light, the

Lord pronounced it tov, “good.” But He does not say this after the second day of

restoration, which is recorded in Genesis 1:6-8. The reason for this omission is that

Satan and the fallen angels inhabit the earth’s atmosphere.

Ephesians 2:1 And you were dead in your trespasses and sins, 2 in which

you formerly walked according to the course of this world, according to the

prince of the power of the air, of the spirit that is now working in the sons of

disobedience. (NASU)

So the base of operations of the fallen angels and their activities take place in

the earth’s atmosphere. The believer is living in enemy territory, which is the

cosmic system of Satan. Satan runs this world and deceives it.

1 John 5:19 We know that we are of God, and that the whole world lies in

the power of the evil one. (NASU)

Satan’s Aim

The nature of Satan’s aims in the world are quickly evident in his first

appearance in the Garden of Eden when he tempted the Woman to act

independently of God that she might become like God knowing good and evil. He

appeals to what is pleasant to the senses and desirable to gain wisdom, but always,

the goal is a life that seeks to get by “without” God.

Satan’s aim is to create a world system that rivals God’s kingdom but which

leaves Him out. His aim is to promote a counterfeit world order. Basically, the

cosmos is evil because it is independent of God. It may contain good aspects as

well as overtly evil aspects, but its inherent evil lies in its being independent of

God and a rival to Him. This sharp rivalry surfaces in such verses as James 1:27

where the believer is told to keep himself unstained from the world; in 4:4 where

friendship with the world is said to be hostility toward God; and in 1 John 2:16

where John declares that all that is in the world is not from the Father.

The principle stratagem of the devil is lies and deception. Satan deceives and is

the father of lies.

John 8:44 “You are of your father the devil, and you want to do the desires

of your father. He was a murderer from the beginning, and does not stand in

the truth because there is no truth in him. Whenever he speaks a lie, he speaks

from his own nature, for he is a liar and the father of lies.” (NASU) Satan employed the strategy of deception against the woman in the Garden of

Eden (Genesis 3:1-19; 2 Corinthians 11:3; 1 Timothy 2:11-15).


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Religion

The devil’s purpose for deceiving the human race is to divert worship from the

Lord Jesus Christ and to himself. Thus, he promotes independence from God. Evil

is independence from God and is the genius of Satan.

The system that Satan has designed to promote independence from God is

religion. Theologically, religion is the antithesis to Biblical Christianity in that it is

the ignorant, presumptuous, vain and arrogant attempt by man to gain the

approbation and approval of God by depending upon a legalistic, meritorious

system of human works rather than the impeccable Person and Finished Work of

the Lord Jesus Christ.

Biblical Christianity and religion are antithetical concepts since the latter is

man’s presumptuous, ignorant and vain attempt to gain the approbation of God

through a meritorious, legalistic system of man-made oral traditions.

Religion is seeking to worship God apart from the protocol set by the Lord in

John 4:23-24. Those who seek to worship the Father must do so by means of the

Spirit and Truth.

John 4:23 “But an hour is coming and now is when the true worshippers,

will worship the Father spiritually, yes, by means of truth. In fact, the Father

intensely desires such worshippers of Him. 24 God, as to His nature, is spirit

and those worshipping Him must worship spiritually, yes, by means of truth.”

(My translation) Religion is the genius of Satan but on the other hand, Biblical Christianity is

total dependence upon God. It is God providing man everything He needs to

worship through the Person, Work and Life of the Lord Jesus Christ.

Religion promotes creature credit whereas Biblical Christianity promotes

Creator credit. It is through religion that Satan feeds the arrogance of man so that

he remains alienated from God. Satan employs religion to appear as an angel of

light (2 Corinthians 11:1-15).

False Prophets and False Teachers

Satan promotes religion through his false prophets. The Lord warned His

disciples of these false teachers (Matthew 7:15-29). Paul warned the pastors in

Ephesus in his farewell address to beware of these false teachers that promote

religion (Acts 20:38-30).

Paul warned the Galatians of these false teachers that teach a counterfeit gospel.

Galatians 1:8 But even if we, or an angel from heaven, should preach to

you a gospel contrary to what we have preached to you, he is to be accursed! 9


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As we have said before, so I say again now, if any man is preaching to you a

gospel contrary to what you received, he is to be accursed! (NASU) Peter warned his readers of being deceived by false teachers.

2 Peter 2:1 But false prophets also arose among the people, just as there

will also be false teachers among you, who will secretly introduce destructive

heresies, even denying the Master who bought them, bringing swift

destruction upon themselves. 2 Many will follow their sensuality, and because

of them the way of the truth will be maligned; 3 and in their greed they will

exploit you with false words; their judgment from long ago is not idle, and

their destruction is not asleep. (NASU)

The Holy Spirit Protects Believer From False Doctrine

The Holy Spirit working through the Word of God is the Divine Provision that

God has given every believer without exception to protect them from the lies of

false teachers who are energized and promoted by the kingdom of darkness. The

sword that the Spirit employs in spiritual combat is the Word of God.


of the Spirit, which is the word of God. The Holy Spirit is the resident teacher or mentor whom the Father has sent

through the Son to indwell every New Testament believer as God’s special

anointing to teach and make the truths of the Word understood and real to the heart

or mind of believers (John. 14:16-20, 26; 15:26; 16:7-16; 1 Co. 2:10-16; 2 Co.

13:14; Ga. 5:5, 16-25; Eph. 3:16-19; 5:18; 1 Jo. 2:20-27).

Ephesians 6:10-18

In Ephesians 6:10-17, he addresses the issue of the Ephesian believer’s conduct

in relationship to their invisible enemy, namely, Satan and the fallen angels. In

Ephesians 6:10-17, the apostle Paul commands the Ephesian believers to put on the

full armor of God and he describes it for them.

Ephesians 6:14-17 lists 5 items that compose “the full armor of God”: (1)

Ephesians 6:14a: “Belt of truth.” (2) Ephesians 6:14b: “Breastplate, which is

(Christ’s) righteousness.” (3) Ephesians 6:15: “Combat boots, namely, the

Gospel.” (4) Ephesians 6:16: “Shield, which is your faith.” (5) Ephesians 6:17a:

“Your helmet, which is your salvation.”

Ephesians 6:10 Finally, be strong in the Lord and in the strength of His

might. (NASU)


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“Be strong” is the verb endunamoo, which means, “to be empowered” and

refers to the dynamic spiritual power that is available to every believer who is

obedient to the Word of God, which is alive and powerful.

“In the Lord” contains a figure of speech called the metonymy of the cause

where the cause is put for the effect meaning that we have the Person of the Lord

put here for His doctrine or word.

The prepositional phrase “in the Lord” should be translated “by means of the

(Word of) Lord” since the context is not emphasizing the “sphere” in which the

believer is to be empowered but rather the “means by which” the Ephesian

believers were to empower themselves against the enemy.

The application of the Word of the Lord is “the means” by which the believer is

to empower himself in order to achieve victory in spiritual combat with his

invisible enemy.




of the heart.

God’s power to overcome Satan and his angels is available to all of us as

believers in the form of the Word of God. The specific doctrine in the Word of

God that we as Christian soldiers need to take possession of by faith is our union

and identification with Christ in His crucifixion, death, burial, resurrection and

session.

“Strength” is the noun kratos, which means, “manifested power” and refers to

the inherent omnipotence of God that has been “manifested” through the

resurrection and session of the unique theanthropic Person of the cosmos, the Lord

Jesus Christ who achieved at the Cross of Calvary the decisive victory in the

angelic conflict.

“Might” is the noun ischus refers to “the possession of power to overcome” and

is used in the context of a military analogy and denotes “the possession of Christ’s

power to overcome” in spiritual combat Satan and the kingdom of darkness.

In Ephesians 6:10 the noun ischus refers to the 100% availability of divine

omnipotence that has been made available to every church age believer because of

their union with the Lord Jesus Christ that provides them “the power to overcome”

their invisible enemy, namely Satan and the kingdom of darkness.

Ephesians 6:11 Put on the full armor of God, so that you will be able to

stand firm against the schemes of the devil. (NASU)

Putting on the full armor of God refers to appropriating by faith your union with

Christ, which is equivalent to putting on the nature of Christ. This is accomplished

when we appropriate (meaning take possession of) by faith meaning we agree with

what the Word of God says about us, namely, that we have been crucified, died,


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buried, raised and seated with Christ at the Father’s right hand, far above all

angelic power and authority.

We are to appropriate for ourselves by faith in the Word of God, the victory that

is ours through our identification and union with Christ in His death, burial,

resurrection and session. We fight “from” victory and not “for” victory!

“Schemes” is the noun methodeia refers Satan’s “strategies, schemes and

tactics” that he employs to make war against believers and destroy them.

The principle stratagem of the devil is lies and deception (Gen. 3). Satan

deceives and is the father of lies (Jn. 8:44).

Ephesians 6:12 For our struggle is not against flesh and blood, but against

the rulers, against the powers, against the world forces of this darkness,

against the spiritual forces of wickedness in the heavenly places. (NASU) “Rulers” is the noun arche and refers to the highest rank of angels in the

Satanic order of battle and hold positions of authority (“thrones”) in the Satanic

kingdom and are subordinate to only Satan himself.

The Lord Jesus Christ created these “rulers” (Col. 1:16) and He has defeated

them through His death (Col. 2:15).

“Powers” is the Greek noun exousia, which refers to the rank of fallen angels

who have been given by Satan “dominions” and are subordinate only to the arche,

“rulers” and Satan himself.

“World-forces” is the noun kosmokrator, “world-ruler” and expresses the

power or authority, which the fallen angels exercise over the cosmic system.

These angels are subordinate directly to the exousia, “authorities” and carry out

their orders and are more than likely they are behind the miracles and other satanic

demonstrations of power (cf. Rev. 13:13).

“Spiritual forces” refers to the rank and file angels in Satan’s military.

These rank and file angels are also known in Scripture by a variety of names

such as: (1) “Demons” (Lev. 17:7; Mt. 9:34). (2) “Evil spirits” (Lk. 7:21; Acts

19:13). (3) “Unclean spirits” (Mt. 10:1; Mk. 1:27). (4) “Devils” (Jn. 6:70).

“In the heavenly places” designates the “location” of the base of operations

and activities of these rank and file angels.

Ephesians 6:13 Therefore, take up the full armor of God, so that you will

be able to resist in the evil day, and having done everything, to stand firm.

(NASU) The evil day is not a particular point in history or judgment in history, nor is it

referring to the Tribulation period. But rather from the divine perspective it is an

extended period of time in human history, which began with the Fall of Adam in

the Garden of Eden and extends to the Second Advent of Christ when Satan will be

imprisoned for a thousand years.


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Ephesians 5:15 Therefore be careful how you walk, not as unwise men but

as wise, 16 making the most of your time, because the days are evil. (NASU)

Ephesians 6:14 Stand firm therefore, HAVING GIRDED YOUR LOINS

WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF

RIGHTEOUSNESS. (NASU) “Having girded” is the verb perizonnumi, which means, “to fasten a belt

around yourself and buckle it.”

“Truth” is the noun aletheia, which is used in the objective sense for the

Scriptures. Obeying the Word of truth is analogous to the Roman soldier fastening

his belt around himself and which belt held the Roman’s soldiers armor together.

“Having put on the breastplate of righteousness” refers to appropriating by

faith the imputed, positional righteousness you received at the moment of

salvation. The Lord Jesus Christ is the believer’s righteousness (1 Cor. 1:30).

Ephesians 6:15 and having shod YOUR FEET WITH THE

PREPARATION OF THE GOSPEL OF PEACE. (NASU) “Having shod” is the verb hupodesamenoi, which is used in the middle voice

and in the figurative sense meaning, “to strap on your combat boots.”

“Preparation” is the noun hetoimasia, which refers to the fact that the Gospel

of peace provides a “firm foundation” for the soul of the Christian soldier.

The noun eirene, “peace” is a genitive of product meaning peace for the

believer is “produced” by the acceptance of the Gospel message to believe on the

Lord Jesus Christ for eternal salvation.

In Ephesians 6:15, the foundation in the soul that the Gospel of peace provides

the Christian soldier is analogous to the combat boots worn by the Roman military

in combat.

Ephesians 6:16 in addition to all, taking up the shield of faith with which

you will be able to extinguish all the flaming arrows of the evil one. (NASU) “The shield of faith” refers to a heavy shield approximately 30 inches wide and

48 inches high, large enough for a soldier to crouch behind it.

It is this large, protective door-shield that the apostle Paul had in mind when he

told the Ephesian believers to take up for themselves the shield of faith, which

would enable them to extinguish the fiery missiles of the kingdom of darkness.

When the apostle Paul used this door-shield as a figure of the shield provided

by God for the soldier of Christ Jesus, he was emphasizing the fact that the

believer has full and complete protection from the enemy.

“Faith” is the noun pistis, which is used in the active sense meaning “to trust, to

have total and absolute confidence in God.” The shield of faith therefore, is “not”

the objective body of truth, the content of the Christian faith meaning Christian

doctrine, although that is the object of the believer’s faith after salvation, but rather


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it refers to the Christian soldier’s faith or total and absolute confidence in God’s

faithfulness to His promises.


of the Spirit, which is the word of God. (NASU)

When Paul speaks of salvation here in Ephesians 6:17, he is speaking of

salvation in the sense of a 3-fold deliverance from the believer’s 3 great enemies,

namely, sin nature, cosmic system of Satan and Satan himself (cf. Eph. 2:1-3).

Salvation, like sanctification is accomplished in 3 stages: (1) Positional: The

moment you believed in Christ you were delivered “positionally” (meaning God’s

work and viewpoint of you as a believer) from real spiritual death and eternal

condemnation, the devil, his cosmic system and the sin nature through the death,

resurrection and session of the Lord Jesus Christ. (2) Experiential: After salvation,

you are delivered from the devil, his cosmic system and the sin nature

“experientially” by appropriating by faith your union and identification with Christ

in His death, burial, resurrection and session. (3) Ultimate: At the resurrection you

will be delivered “ultimately” and permanently from the devil, his cosmic system

and the sin nature when you receive your resurrection body at the rapture of the

church, which is imminent.

If you notice, the armor is for the protection of the front of the individual and

not the back and the reason for that is that God makes no provision for the believer

in case of retreat!

As J. Vernon McGee used to say, “A retreating Christian is certainly open

season for the enemy; the enemy can get through to him.”

The Execution of Satan’s Sentence

God the Father has awarded the humanity of Christ in hypostatic the highest

rank in the entire cosmos for His substitutionary spiritual death on the cross with

power and authority over all creation and every creature (Philippians 2:5-11).

Because the Lord Jesus Christ controls history as sovereign ruler of history, He

has the authority to conduct the following judgments and evaluations in the future.

The humanity of Christ in hypostatic union has been awarded the sovereign

rulership over the entire cosmos for His voluntary substitutionary spiritual death on

the cross and as a result has been awarded by God the Father the power and

authority to preside over and conduct the following judgments: (1) Bema Seat

Evaluation: Takes place at the Rapture of the Church and is the evaluation of the

Church Age believer’s life after salvation (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor.

5:10; 1 John 2:24). (2) Israel: Takes place at the 2nd

Advent and is the removing

unregenerate Israel from the earth leaving only regenerate Israel to enter into the

Millennial reign of Christ (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1-


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30). (3) Gentiles: Takes place at the Second Advent and is for the purpose of

removing unregenerate, anti-Semitic Gentiles from the earth (Matt. 25:31-46). (4)

Fallen Angels: Takes place at the end of the appeal trial of Satan which runs co-

terminus with human history and is execution of Satan and the fallen angels

sentence for the pre-historic rebellion against God (1 Cor. 6:3; 2 Pet. 2:4; Jude 6;

Rev. 20:10). (5) Great White Throne: Takes place at the end of human history and

is the judgment of all unregenerate humanity in human history for the rejection of

Christ as Savior (Rev. 20:11-15).

The following groups of regenerate human beings throughout human history

will be subjected to a eschatological compulsory evaluation that the victorious,

resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will

conduct: (1) OT saints in heaven who lived during the dispensation of the Gentiles

(Adam to the Exodus). (2) OT saints in heaven that lived during the dispensation of

Israel (Exodus to 1st Advent). (3) All Church Age believers (Day of Pentecost to

the Rapture). (4) Regenerate Jews who will live during the Tribulation (Post-

Rapture to the 2nd Advent). (5) Regenerate Gentiles who will live during the

Tribulation (Post-Rapture to the 2nd Advent). (6) Regenerate Jews and Gentiles

who will live during the Millennial reign of Christ (2nd Advent to Gog and Magog

Rebellion).

The following groups of unregenerate human beings throughout human history

will be subjected to a eschatological compulsory judgment that the resurrected

incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1)

Unbelievers who lived during the dispensation of the Gentiles (Adam to the

Exodus). (2) Unbelievers who lived during the dispensation of the Jews (Exodus to

the 1st Advent). (3) Unbelievers who lived during the Church Age (Day of

Pentecost to Rapture). (4) Unbelievers who lived during the Tribulation (Post-

Rapture to 2nd

Advent). (5) Unbelievers who lived during the Millennium (2nd

Advent to Gog Rebellion).

All fallen angels including Satan himself have already been subjected to a

judgment before human history but the execution of that sentence has been delayed

because the Supreme Court of Heaven granted Satan and the fallen angels an

appeal trial, which runs co-terminus with human history. The elect angels do not

come under judgment for the very same reason that regenerate human beings don’t

come under judgment because they have exercised personal faith in the Lord Jesus

Christ for salvation.

Every regenerate human being in every dispensation of human history must at

some point in the future submit to an evaluation of their lives after salvation which

will be conducted by the resurrected and sovereign humanity of Christ in

hypostatic union. Regenerate Israel who lived during the Age of Israel and

Tribulation period will evaluated at the 2nd Advent (Ezek. 20:37-38; Zech. 13:8-9;


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Mal. 3:2-3, 5; Matt. 25:1-30). Regenerate Gentiles who lived during the Age of the

Gentiles and Tribulation period will be evaluated at the 2nd Advent (Matt. 25:31-

46). Church Age believers will be evaluated at the Bema Seat Evaluation of Christ

(Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). Regenerate Jews and

Gentiles who lived during the Millennium will be subjected to a judgment at the

conclusion of human history (Rev. 20:15).

Every unregenerate human being in every dispensation of human history must

submit to a judgment, which will also be conducted by the resurrected and

sovereign incarnate Son of God at the Great White Throne Judgment (Rev. 20:11-

15). Every fallen angel has already been judged and sentenced to the Lake of Fire

by the Supreme Court of Heaven before human history.

The execution of that sentence will not be carried out until the conclusion of the

appeal trial of Satan and the fallen angels (Rev. 20:10). The Scriptures teach that

the execution of Satan’s sentence to the Lake of Fire will not be executed until the

end of human history. He will though be imprisoned for a thousand years. Satan

must be thrown into prison at the Second Advent of Christ according to Revelation

20:1-3 before the millennial reign begins (Rev. 20:1-3).

All unbelievers will be removed from planet earth at the Second Advent of

Christ and will be throne into the Lake of Fire with the beast and the false prophet

(Jews: Ezek. 20-33-38; Gentiles: Matt. 25:31-46).

These judgments are designed to produce perfect government and environment

on planet earth. During the millennial reign of Christ religion will be abolished

from the earth because Satan, who is the author of religion will be imprisoned. The

fallen angels have all been removed from the earth and a new civilization will

begin with believers only. Satan will be released from prison after the millennium

and will immediately start a rebellion against the Lord Jesus Christ. Theologians

call this rebellion, the “Gog, Magog rebellion.” God puts down this rebellion

decisively.

The appeal trial of Satan terminates after the Gog and Magog revolution (Rev.

20:7-9). The eternal state will take place after the execution of the sentence against

Satan and the fallen angels when they are cast into the Lake of Fire (Rev. 20:10). It

will take place after the Great White Throne Judgment (Rev. 20:11-14).

The Purpose of Handing Over Hymenaeus and Alexander To Satan

1 Timothy 1:20 Among these are Hymenaeus and Alexander, whom I have

handed over to Satan, so that they will be taught not to blaspheme. (NASU) “So that they will be taught not to blaspheme” is composed of the

conjunction hina (ἵνα) (ee-nah), “so that” and the third person plural aorist passive

subjunctive form of the verb paideuo (παιδεύωπαιδεύωπαιδεύωπαιδεύω) (peh-thev-owe), “they will be


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taught” and the negative particle me (μή) (me), “not” and the present active

infinitive form of the verb blasphemeo (βλασφημέω) (vlas-fee-meh-owe), “to

blaspheme.”

Hina

The conjunction hina is employed with the subjunctive mood of the verb

paideuo, “they will be taught” whose thought is completed by the infinitive form

of the verb blasphemeo, “to blaspheme.” This construction forms a purpose clause

that emphasizes the “intention” of the action of the verb paradidomi, “I handed

over.” This indicates that Paul disciplined Hymenaeus and Alexander by handing

them over to Satan for the express purpose that they would be taught not to

blaspheme. We will translate hina, “in order that.”

Paideuo

The verb paideuo means “to discipline” in the sense of God expressing His love

for Hymenaeus and Alexander by punishing them by removing them from the

fellowship of the church and exposing them to Satan’s kingdom. The verb speaks

of training these two not to blaspheme God by handing them over to the authority

of Satan who would have been given authority to cause these two suffering in

some form. The word speaks of educating these two through suffering and pain.

The aorist tense of the verb is a constative aorist describing in summary fashion

an undefined period of time when the Lord would use Satan’s kingdom to train and

educate Hymenaeus and Alexander to not blaspheme. The passive voice means

that the subject receives the action of the verb by either an expressed or

unexpressed agency. Here it denotes that Alexander and Hymenaeus as the subject

are receiving training or discipline from God through the agency of Satan and his

kingdom. The subjunctive mood is used with hina to form a purpose clause. We

will translate the verb “they will be disciplined.”

Divine Discipline

There are two categories of divine discipline that are an expression of God’s

love: (1) Negative: God expresses His love for His children by disciplining them in

the sense that He “punishes” them when they are disobedient to His will. (2)

Positive: God expresses His love for His children by disciplining them in the sense

of “training” them when they are obedient to His will and in fellowship.


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Both categories of divine discipline are designed to keep the believer on track in

executing the Father’s will by becoming like Christ. The Word of God is employed

in both positive and negative categories of discipline.







the man of God may be adequate, equipped for every good work. (NASU)

The Holy Spirit disciplines the disobedient child of God by rebuking them with

the Word of God as it is communicated by the pastor-teacher in the local assembly

and the purpose of such rebuke is to conform the believer to the will of his

heavenly Father, which results in blessing and true happiness.

Jeremiah 32:33 “They have turned their back to Me and not their face;

though I taught them, teaching again and again, they would not listen and

receive instruction.” (NASU)

The Lord Jesus Christ has commanded the pastor-teacher who is the delegated

authority in the local assembly, to reprove and rebuke the children of God from the

pulpit with the Word of God as an expression of His love.

2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ

Jesus, who is to judge the living and the dead, and by His appearing and His

kingdom, 2 preach the word; be ready in season and out of season; reprove,

rebuke, exhort, with great patience and instruction. 3 For the time will come

when they will not endure sound doctrine; but wanting to have their ears

tickled, they will accumulate for themselves teachers in accordance to their

own desires 4 and will turn away their ears from the truth and will turn aside

to myths. (NASU) God disciplines His disobedient children by permitting adversity, trials, and

irritations to come into their lives that are beyond their capacity to handle in order

to get their attention and to focus upon their number one priority in life as children

of God, which is to conformity to the Father’s will.

God disciplines His disobedient children by permitting them to reap the fruits of

their bad decisions so that they might learn that conformity to His will is the only

way to true joy and happiness and blessing in life (Ezek. 16:43; Gal. 6:7-8).

There are three categories of divine discipline (punishment) for the disobedient

child of God: (1) Warning (Rev. 3:20; James 5:9) (2) Intense (Ps. 38:1; 2 Th. 2:11).

(3) Dying (Jer. 9:16; 44:12; Phlp. 3:18-19; Re. 3:16; Ps. 118:17-18; 1 Jo. 5:16).


suffering in order to build the believer’s confidence in his relationship with God


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and to get him to depend on God for his security and protection rather than money

and human relationships.


suffering in order to demonstrate to the believer the sufficiency of God’s Word in

handling any problem or difficulty in life.

The Lord Jesus Christ disciplines the believer in the sense that He rebukes,

punishes and trains the believer because He personally and affectionately loves the

believer (Revelation 3:14-19).

Revelation 3:19 Those whom I love, I reprove and discipline; therefore be

zealous and repent. (NASU)

“Love” is the verb phileo, which means, “to personally and affectionately love

someone” and expresses the Lord Jesus Christ’s personal affection, care and

concern for the believer by disciplining him whether for training when obedient or

punishment when disobedient.

“Reprove” is the verb elencho, “to reprove, chasten” and “convict” of sin in

order to “instruct” the believer and restore him to fellowship.

“Discipline” is the verb paideuo and was commonly used in Greek literature to

mean the “upbringing” and “teaching” and “disciplining” of children.

Such “upbringing” consisted of teaching general knowledge and various kinds

of training aimed at developing discipline and character. The Lord reproves us

because He is trying to develop His character in us.

Revelation 3:20-22 teaches that the Lord disciplines us not only because He

loves us and but also because He wants to reward us. Just as any good father

disciplines his children because he loves them, so God the Father disciplines His

children because He loves them. If God did not train us when we are obedient and

punishes us when we are disobedient, then we would be illegitimate children, thus

divine discipline in the sense of punishment and training is the mark of a child of

God (Hebrews 12:1-13).

Hebrews 12:10 teaches us that ultimately, God disciplines us because He wants

us to share in His character and integrity, which is meant by the phrase “share His

holiness.”

We are not to get angry or bitter when God disciplines us through the Word, or

adversity and underserved suffering but rather we are to listen to what God is

trying to say to us and to learn the lesson that He is teaching us so that we might

acquire the character of our heavenly Father.

Ecclesiastes 7:14 In the day of prosperity be happy, but in the day of

adversity consider -- God has made the one as well as the other so that man

will not discover anything that will be after him. (NASU) In order to receive discipline without getting bitter and complaining, the

believer must recognized and submit to the authority of the Word of God, the


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delegated authority of the pastor-teacher and the authority of the Lord Jesus Christ

who controls history and therefore our circumstances.

Proverbs 3:11 My son, do not reject the discipline of the LORD or loathe

His reproof, 12 for whom the LORD loves He reproves, even as a father

corrects the son in whom he delights. (NASU)

Job 5:17 Behold, how happy is the man whom God reproves, so do not

despise the discipline of the Almighty. 18 For He inflicts pain, and gives relief;

He wounds, and His hands also heal. (NASU)

Proverbs 15:32 He who neglects discipline despises himself, but he who

listens to reproof acquires understanding. 33 The fear of the LORD is the

instruction for wisdom, and before honor comes humility. (NASU) Examples of the sin unto death: (1) Exodus Generation (1 Cor. 10:1-11). (2)

Saul (1 Chron. 10:13). (3) Ananias and Sapphira (Acts 5:1-11). (4) Believers in

Corinth (1 Cor. 11:30).

Blasphemeo

The verb blasphemeo is composed of the verb blapto, “to injure” and noun

pheme, “speech,” thus the word literally means, “to injure with speech.” Thus, the

word denotes “slandering” someone, which refers to defaming someone’s

character as a result of bitterness towards them.

In classical Greek, the verb blasphemeo means, “to speak profanely of sacred

things.” It also was used of “slandering” a person and was used of simply

“speaking evil” of someone or something.

The word was one of the strongest words in Greek to denote derision, abusive

speech or ridicule (Theological Dictionary of the New Testament, volume 1, page

621).

In the Septuagint, the word appears approximately ten times in which it was

rendered by three different Hebrew terms: (1) Gadhaph (2) Yakhach (3) Na’ats.

The verb blasphemeo was always used in the Septuagint with God’s person,

character and reputation as the objects of blasphemy by His enemies (2 Kings

[LXX 4 Kings] 19:4, 6, 22; Isaiah 52:5).

In the Greek New Testament, blasphemeo appears 35 times and like the

Septuagint, the word is used with God as the object of blasphemy by men.

Louw and Nida define the verb blasphemeo, “To speak against someone in such

a way as to harm or injure his or her reputation –‘to revile, to defame, to

blaspheme, reviling’” (Greek-English Lexicon of the New Testament Based on

Semantic Domains, 33.400).

The New Thayer’s Greek-English Lexicon defines the word, “To speak

reproachfully, rail at, revile, calumniate, to utter blasphemy” (page 102).


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The Analytical Greek Lexicon Revised defines blasphemeo, “To calumniate,

revile, treat with calumny and contumely; to speak of God or divine things in terms

of impious irreverence, to blaspheme” (pages 70-71).


Literature-Third Edition “primarily ‘to demean through speech’ an especially

sensitive matter in an honor-shame oriented society; to speak in a disrespectful

way that demeans, denigrates, maligns; (a) in relation to humans, slander, revile,

defame (b) in relation to transcendent or associated entities slander, revile, defame,

speak irreverently/impiously/disrespectfully of or about (Page 178).

In 1 Timothy 1:20, the verb blasphemeo means “to blaspheme” in the sense of

Hymenaeus and Alexander insulting God by not communicating the gospel and

instead teaching false doctrine. It indicates that by rejecting communicating the

gospel of Jesus Christ and instead teaching false doctrine, Hymenaeus and

Alexander were disrespectful to God and were insulting Him and were

insubordinate to Him.

This verb expresses the fact that by rejecting communicating the gospel and

instead teaching false doctrine, these two were disrespecting God since the gospel

is concerning His Son Jesus Christ and His death and resurrection. It denotes that

Hymenaeus and Alexander were blaspheming God in the sense of insulting Him by

contradicting Him by teaching false doctrine instead of proclaiming the gospel.

The verb’s meaning is negated by the negative particle me and together they

deny any idea of Hymenaeus and Alexander ever again blaspheming God by

teaching false doctrine rather than the gospel.

The present tense of the verb is a customary present used to signal an action that

regularly occurs. It indicates that Hymenaeus and Alexander were “making it their

habit of” blaspheming the Lord by teaching false doctrine instead of teaching the

gospel. The active voice means that these two perform the action of the verb. The

verb is also a complementary infinitive meaning that it is completing the thought of

the verb paideuo, “they will be disciplined.” We will translate the expression µὴ

βλασφηµεῖν, “not to blaspheme.”


1 Timothy 1:20 Among whom are Hymenaeus as well as Alexander, whom

I handed over to Satan in order that they will be disciplined not to blaspheme.

(My translation)



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This verse teaches that Hymenaeus and Alexander belonged to a certain class of

Christian pastors in Ephesus who suffered the shipwreck of their faith. To suffer

shipwreck of one’s faith means that these pastors experienced spiritual disaster. It

speaks of the catastrophic damage to their fellowship with God and the church as a

result of rejecting Paul’s teaching and adhering to the false teaching of the

Judaizers. Consequently this rejection of Paul’s teaching adversely affected their

conscience, i.e. their norms and standards. Therefore, because these pastors in





The sin of “Hymenaeus” is revealed by Paul in 2 Timothy 17-18. Therefore, he

was teaching that the resurrection or rapture of the church had already taken place,

which upset the faith of many Christians in Ephesus.

Paul’s statement here in 1 Timothy 1:20 makes clear that Hymenaeus did not

stop propagating this teaching after being confronted by Paul and ordered to do so.

This led to the apostle administering church discipline and expelling from the

fellowship of the church. If he had stopped, Paul would have restored him to the

fellowship of the church. We know this because of Paul’s teaching in 1 Corinthians

5 and 2 Corinthians 2 where Paul ordered the Corinthians to discipline a man who

was having an incestuous relationship. When he repented, Paul ordered that the

Corinthians restore him to fellowship with themselves.

The fact that Hymenaeus was a pastor is clearly indicated by Paul’s statements

throughout chapter one. This individual was among a group of pastors who

suffered the shipwreck of their faith. That this was a group of pastors who suffered

the shipwreck of their faith is indicated in that they are described in verse 3 as

teaching false doctrine and being occupied with myths and genealogies rather than

fulfilling their responsibilities to administrate the household of God by studying,

teaching, praying and setting an example for the flock in Ephesus.

Paul also describes them in verse 7 as desiring to be teachers of the Law but yet

don’t understand the purpose of the Law and were misapplying it. Furthermore in 2

Timothy 2:17-18, Paul says that Hymenaeus was teaching that the resurrection had

already taken place. So it is clear that Hymenaeus was a pastor. He was not an

unbeliever and neither were any of these unidentified individuals in this chapter

who were teaching false doctrine because Paul has no authority over an unbeliever

but only believers. Thus, he would not have the authority to have these individuals

stop what they were doing unless they were under his authority.

The Alexander mentioned in 2 Timothy 4:14 might be the same one mentioned

in 1 Timothy 1:20 since both were disciplined by Paul. However, the former is

identified as a well-known coppersmith and no such identification is given of this


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individual in 1 Timothy 1:20. So we can’t be dogmatic that the Alexander

mentioned in these two passages are one in the same.

The phrase “whom I handed over to Satan” refers to Paul disciplining

Hymenaeus and Alexander by expelling them from the fellowship of the church

until they have stopped teaching false doctrine. It is used here of a judicial act

performed by the apostle Paul in handing over these two to suffer the consequences

of their actions in teaching false doctrine. It expresses Paul exercising his apostolic

authority. This judicial act is designed to get these two to stop conducting

themselves against the will of God and to correct this behavior. This decision is

designed to correct their behavior and produce the holiness of God in them or in

other words so that they can have fellowship with God and the church again and

experiencing their sanctification.

So this statement speaks of a disciplinary act performed by the apostle Paul,

which was designed to lead the sinning Christian to confess their sins to God and

correct their behavior. In both instances, it is an expression of the love of God

since God disciplines His children in love.

This passage teaches that Satan is agent that God uses to administer discipline

to Hymenaeus and Alexander. In fact, Satan himself more than likely did not

personally administer this discipline but rather one of those in his army was

assigned to these two. Of course, Satan is accountable to God and is restricted and

could not kill these two unless the Lord gave him permission.

The purpose clause “in order that they will be disciplined not to blaspheme”

indicates that Paul disciplined Hymenaeus and Alexander by handing them over to

Satan for the express purpose that they would be taught not to blaspheme. It denies

any idea of Hymenaeus and Alexander ever again blaspheming God by teaching

false doctrine rather than the gospel.

This act of disciplining Hymenaeus and Alexander was an expression of God’s

love for these two. He was expressing His love through Paul by punishing them by

removing them from the fellowship of the church and exposing them to Satan’s

kingdom. It refers to training these two not to blaspheme God by handing them

over to the authority of Satan who would have been given authority to cause these

two suffering in some form. It speaks of educating these two through suffering and

pain.

These two Christian pastors were blaspheming God in the sense that they were

insulting God by not communicating the gospel and instead teaching false doctrine.

It indicates that by rejecting communicating the gospel of Jesus Christ and instead

teaching false doctrine, Hymenaeus and Alexander were act disrespectfully of God

and insulting Him and were insubordinate. By rejecting communicating the gospel

and instead teaching false doctrine, these two were disrespecting God since the

gospel is concerning His Son Jesus Christ and His death and resurrection. They


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were blaspheming God in the sense of insulting Him by contradicting Him by

teaching false doctrine instead of proclaiming the gospel.

1 Timothy 1.18-20 - Wenstrom · 2011 William E. Wenstrom, Jr. Bible Ministries 1 1 Timothy 1:18-20...

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