Wage the Good Warfare

“This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme” (1 Timothy 1:18-20, ESV).

As Paul has been entrusted with his own commission from the Lord (1:1, 11-16), he commits to Timothy, his beloved “child” (or “son” in the faith), a “charge” (noun paraggelía, cf. v. 5), linked to the verbal paraggéllō (to “charge” or “command”), of which Timothy was not only on the receiving end (6:13-14, 20) but also on the giving end (1:3; 4:11; 5:7; 6:17) as Christ’s delegated and authoritative ambassador.

Timothy’s active role in the Lord’s work was somehow initiated by “the prophecies previously made …” Prior to the completion of the NT, prophets were positioned in the local congregations (Acts 13:1-3; 1 Cor. 12:28; Eph. 2:20; 3:5). As a fairly young Christian, Timothy’s potential in God’s service was recognized by the brethren in Lystra and Iconium (Acts 16:1-2; note elders in each church, Acts 14:23). Paul invited the young man to join his mission team (Acts 16:3-5), and Timothy was entrusted with a gift [chárisma] through or by means of [diá] prophecy (1 Tim. 4:14a), implemented through or by means of [diá] the laying on of Paul’s hands (2 Tim. 1:6; cp. Acts 19:6). This was along “with” [metá] (in addition to) the laying on of the eldership’s hands (1 Tim. 4:14b) as a customary endorsement and confirmation appointing Timothy to this ministry (cp. Acts 6:6; 13:2-3; 1 Tim. 5:22).

Using military language (cf. 6:12; 2 Tim. 2:3-4; 4:7),¹ the charge is to “wage the good warfare.” Confronting false teachers is an unpleasant but necessary duty of the Christian soldier’s engagement against opposing spiritual forces (cf. Eph. 6:10-12), while “holding [‘having,’ NKJV; ‘keeping,’ NASB] faith and a good conscience,” which, in the context of “love,” is the “aim” of the charge (cf. v. 5). Sadly some, “rejecting” [apōthéō], repudiating or throwing away both faith and a good conscience (cp. v. 6) “have made shipwreck” (a change of metaphor),² not necessarily “their faith” (ESV) but tēn pístin – “the faith.” By essentially abandoning their own subjective and foundational “faith” (incl. trust, reliance, obedience toward God), the instigators are also subverting the entire system of faith (gospel) itself.³

Now Paul starts naming names and particularly has in mind “Hymenaeus and Alexander.” The name Hymenaeus is mentioned again in 2 Tim. 2:14-18 with Philetus, men who were advancing empty, unprofitable, irreverent teachings, including the assertion that the resurrection [of the dead] (cf. 1 Cor. 15:12-19) had already occurred, which Paul regarded as cancerous, a deviation from the truth, subverting the faith of some.⁴ The name Alexander recurs in 2 Tim. 4:14-15, a metalworker who had done great harm to Paul and strongly opposed his teaching, thus Timothy is warned to beware of him. A man named Alexander is also included in Luke’s report of the uprising in Ephesus near the end of Paul’s three-year ministry there (Acts 19:33-34), one who attempted to defend the local Jews but was drowned out by the hysteric idolaters. Whether any, all, or none of these references apply to the same persons cannot be confirmed. 

The expression “handed over to Satan” occurs only twice in the NT: here and in 1 Cor. 5:5a. Christians who carelessly return to their former sinful lifestyle have walked into “the snare of the devil, having been taken captive by him to do his will” (2 Tim. 2:26; cf. 2 Cor. 4:4; 2 Pet. 2:19-21). Those who are defiantly impenitent are to be turned back over to Satan’s realm (cf. John 8:44, 47; Rom. 1:28), i.e., let them experience the world of Satan in the hopes they will want to return to God. This is a disciplinary measure involving dissociation. The main purpose is “for the destruction of the flesh, that his spirit may be saved in the day of the Lord” (1 Cor. 5:5b). The intention is to produce recognition of sin, shame, and godly sorrow leading to repentance, restoration, and salvation (cf. 2 Thess. 3:14; Jas. 5:19-20). Another aim is to keep the church morally pure (1 Cor. 5:6-8).

The expressed intention of Paul’s disciplinary action toward these men is “that they may learn [paideúō, ‘be disciplined’] not to blaspheme,” the verbal form [blasphēméō, cf. 6:1] of the adjectival blásphēmos of which Paul himself had been guilty prior to his conversion (v. 13). The verbal sense means to speak against or use slanderous or abusive speech.⁵ Contextually Hymenaeus and Alexander would have been among those espousing deviant doctrines, devoted to myths, endless genealogies, speculations, vain discussion, along with misunderstanding the law they desired to teach (vv. 3-7). In so doing they were ultimately speaking against the sound doctrine of the glorious gospel (inclusive of grace, faith, and love) taught by Paul, Timothy, and other faithful disciples (vv. 4, 5, 10b-11, 14, 19).  

--Kevin L. Moore

Endnotes:
     ¹ As a Roman citizen writing to churches in Roman provinces, military imagery is not uncommon in Paul’s letters (see also 1 Cor. 9:7; 2 Cor. 10:3-6; Eph. 6:10-18; 1 Thess. 5:8; Philem. 2), although “fighting” can also be understood as an athletic metaphor (cp. 1 Cor. 9:24-27). Note that waging a good warfare often involves running away from certain impediments while pursuing reinforcements (1 Tim. 6:11-12).
     ² This is imagery with which Paul is particularly familiar (Acts 27:41–28:1; 2 Cor. 11:25).
     ³ The articular expression “the faith” typically alludes to the system of faith, the comprehensive message of the gospel (cf. Acts 6:7; 13:7-12; 14:21-22; Rom. 1:5; 16:26; Gal. 1:23; Col. 1:23; Jude 3). The noun pístis is employed in a variety of ways in the NT, including allusions to faithfulness, reliability, solemn promise, proof, pledge, trust, confidence, faith, and the body of faith or doctrine (BAGD 662-64). While context is the primary determining factor in ascertaining the sense, biblical faith cannot be divorced from assurance, conviction, certainty, and associated action (cf. Mark 2:5; Heb. 11:1, 6, 8 [cf. 5:8-9]; Jas. 2:14-26). A mere intellectual belief that is inactively confined to one’s heart is not the kind of “faith” advanced by Paul, as demonstrated by his recurring emphasis on “obedience” (Rom. 1:5; 5:19; 6:16, 17; 15:18; 16:19, 26; 2 Cor. 7:15; 10:5, 6; Philem. 21; cf. Rom. 10:16; Phil. 2:12; 2 Thess. 1:8; 3:14).
     ⁴ Preterism (from the Latin praeter, “past”) is the belief that all biblical prophecies have already been fulfilled, including Christ’s return, the resurrection of the dead, and the final judgment (cf. 2 Thess. 2:1-3). Modern-day preterism focuses on the Roman ransacking of Jerusalem in the summer of AD 70, a.k.a. the AD 70 Doctrine. See K. L. Moore, “Preterism: What’s the Big Deal (Part 1),” Moore Perspective (3 June 2020), <Link>.
     ⁵ Jesus was repeatedly accused (falsely) of doing this (Matt. 9:3; 26:65; Mark 2:7; John 10:33-36), and was also on the receiving end (Matt. 27:39; Mark 15:29; Luke 12:10a; 22:65; 23:39). Paul had been guilty of this himself and compelled others to do it (Acts 26:11; 1 Tim. 1:13), then was on the receiving end (Acts 13:45; 18:6; 1 Cor. 10:30). See also Mark 3:28, 29; Luke 12:10b; Acts 13:45; 18:6; 19:37; Rom. 2:24; 3:8; 14:6; 1 Cor. 10:30; 1 Tim. 1:20; 6:1; Tit. 2:5; 3:2; Jas. 2:7; 1 Pet. 4:4.

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Putting on God’s Whole Armor …. in Context

     In 21st-century western societies we tend to take for granted that God’s word is so readily available. Most of us own at least one copy of the Bible, and many have access to multiple copies. We can read and study and learn from the scriptures whenever we want!

     But what if we lived at a time and place where the written word of God was not as easily accessible? What would it have been like to be part of a Christian community in the 1st-century Greco-Roman world, receiving for the first time an inspired document from an apostolic representative of Jesus Christ? What if we were among the disciples living in the ancient city of Ephesus? Would the NT epistle Paul sends to this church be viewed, understood, and applied any differently than it is today?

Historical Background¹

     It was around spring of the year 50 that Paul and his companions planned to take the gospel into the Roman province of Asia (modern-day western Turkey), but the Holy Spirit didn’t allow it at this time (Acts 16:6). Two years later (ca. spring 52) the apostle makes a brief visit to Asia, to the principal city of Ephesus, leaving Aquila and Priscilla to initiate the work while he promises, “I will return again to you, God willing” (Acts 18:19-21 NKJV).    

     Several months afterwards (late spring/early summer 53) he does return to Ephesus and spends the next three years helping to establish the Lord’s church in this great city (Acts 19:1, 8, 10; 20:31). From here Paul composes 1 Corinthians (cf. 16:8), wherein he writes: “The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house” (16:19).

     Paul departs from Ephesus in early summer 56 (cf. 1 Cor. 4:19; 16:3-8), and several months later (spring 57) he meets with the elders of the Ephesus church in Miletus (Acts 20:17-38). Here he reminds them of his recent labors and teachings (vv. 18-27) and issues stern warnings and exhortations (vv. 28-35), followed by an emotional scene of praying, embracing, tears, and goodbyes (vv. 36-38). In the biblical record they have no more communication with each other until Paul’s letter to the Ephesians is delivered via Tychicus about five years later.

The Epistle of Paul to the Ephesians²

     At the time of writing Paul is incarcerated (Eph. 3:1, 13; 4:1; 6:20). Since his last face-to-face meeting with these disciples, he has endured multiple near-death experiences, imprisonment in Caesarea for a couple of years, and has been taken to Rome where he spends another two years confined to house arrest (Acts 21:1–28:30). 
     The apostle addresses his correspondence to “the saints who are in Ephesus, and faithful in Christ Jesus” (Eph. 1:1).³ His letter is intended for all the Ephesian saints [sanctified ones] as a whole, presumably comprising a small house church (as in 1 Cor. 16:19). Each member did not possess his/her own exclusive copy of the manuscript; rather it would have been read publicly (no doubt multiple times) to the entire assembly.

     Let me challenge us for a moment to remove ourselves from the modern, westernized mentality of reading our own private copy of the letter in English translation during a quiet time of devotion or study. While it has become customary for us to interpret the message as individuals and then make personal application, in all likelihood this is not what Paul had in mind when he first penned the document, and it is certainly not how the original audience would have received it.

     Note the 1st person plurals (“we,” “us,” “our”), applicable to all the readers collectively (Eph. 1:3-14, 19; 2:3-7, 10, 14, 18; 3:12, 20; 4:13-14, 25; 5:2, 20, 30; 6:12, 24). Moreover, the 2nd person pronoun “you” in reference to the reading audience is plural throughout. The epistle places much emphasis on “the church” as a whole (1:18, 22-23; 2:16, 19-22; 3:6, 10, 15, 18, 21; 4:4, 12, 16; 5:3, 23-32; 6:18), as well as “one another” (4:2, 25, 32; 5:19, 21). Even the directives to husbands, wives, children, bondservants, and masters (5:22–6:9) are in the context of a communal house church.

Putting on the Whole Armor of God

     The message of Eph. 6:10-18 was unambiguous when it was first communicated in koinē Greek in its original setting. Nevertheless, it has the potential of being obscured when read in English translation in the context of a modern, individualistic society. Ambiguity occurs because the 2nd-person pronoun “you” in English can either be singular or plural, depending on whether an individual or multiple persons are in view. When one reads this paragraph as a 21st-century, English-speaking westerner, one is inclined to ask, “What is this text saying to me, and how does it apply to my life?” In other words, the “you” tends to be interpreted as a singular (= “me”), but in so doing the point is obscured.

     Paul actually uses the 2nd-person plural form of address as he directs this admonition to a collectivity of believers. Here is how it would have sounded to those who first heard it:⁴

Finally, my brethren, [you all] be strong in the Lord and in the power of His might. [You all] Put on the whole armor of God, that you [all] may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore [you all] take up the whole armor of God, that you [all] may be able to withstand in the evil day, and having done all, to stand. [You all] Stand therefore, having girded [you all’s] waist with truth, having put on the breastplate of righteousness, and having shod [the] feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you [all] will be able to quench all the fiery darts of the wicked one. And [you all] take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—

     While each of us faces his/her own spiritual battles, this passage is talking about the spiritual warfare we all face together (cf. 2 Cor. 10:4-6; 1 Thess. 5:8-11). Everyone is to prepare, participate, and fight, but we do so in a collaborative effort. Notice that when the “whole armor of God” is itemized, there is no protective gear for the back. Apparently we are to watch one another’s backs, understanding that no provision has been made for surrender or retreat.

     If I am a young or weak Christian and my shield of faith is the size of a postage stamp, I need to stand alongside the sound, mature, faithful brothers and sisters whose shields are bigger and stronger. If I have been dutifully engaged in Christ’s service for an extended period of time, I ought to be looking out for my fellow soldiers who may be struggling more than I. Christianity is not designed as a personal religion to be experienced independently and privately (cf. Eph. 4:2, 25, 32; 5:19, 21). We are part of a spiritual family, members of one body, joint-citizens of a heavenly kingdom, and fellow-soldiers fighting side-by-side in a spiritual conflict as the cohesive army of God.

     Very few in this world have a legitimate excuse for not being actively involved in a local congregation of the Lord’s people. Instead of sitting back waiting to be asked to serve or waiting to be served, everyone needs to be looking for opportunities of service, to volunteer, and to take initiative. Together we can be strong in the Lord as we take up and put on God’s whole armor, standing in truth, righteousness, the gospel of peace, faith, and salvation, collectively wielding the Spirit’s sword as we pray and persevere for (and with) all the saints.

--Kevin L. Moore

Endnotes:

     ¹ For chronological details, see K. L. Moore, A Critical Introduction to the NT 42-44, 154-74.

     ² On questions of authorship and destination, see Authorship of Ephesians, and Ephesians: Why So Impersonal? 

     ³ Ephesus at this time was the third largest city in Roman Asia Minor, a prosperous commercial center, and the home of the magnificent temple of the goddess Diana/Artemis (cf. Acts 19:24-35).

     ⁴ This is my own New King James Southern USA Revised version. Words added for clarification are in [square brackets], with emphasis added in bold type.

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