Читать книгу The Expositor's Bible: The Pastoral Epistles - Alfred Plummer - Страница 21

“This charge I commit unto thee, my own child Timothy, according to the prophecies which went before on thee, that by them thou mayest war the good warfare; holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: of whom is Hymenæus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.”—1 Tim. i. 18–20.

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

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

But if we look on to the fourteenth verse of the fourth chapter in this Epistle and to the sixth of the first chapter in the Second, we shall not have much doubt when these prophecies were uttered. There we read, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery!” and “For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands.” Must we not believe that these two passages and the passage before us all refer to the same occasion—the same crisis in Timothy’s life? In all three of them St. Paul appeals to the spiritual gift that was bestowed upon his disciple “by means of prophecy” and “by means of the laying on of hands.” The same preposition and case ((διά with the genitive) is used in each case. Clearly, then, we are to understand that the prophesying and the laying on of hands accompanied one another. Here only the prophesying is mentioned. In chapter iv. the prophesying, accompanied by the imposition of the presbyters’ hands, is the means by which the grace is conferred. In the Second Epistle only the laying on of the Apostle’s hands is mentioned, and it is spoken of as the means by which the grace is conferred. Therefore, although the present passage by itself leaves the question open, yet when we take the other two into consideration along with it, we may safely neglect the possibility of prophecies which led the way to the ordination of Timothy, and understand the Apostle as referring to those sacred utterances which were a marked element in his disciple’s ordination and formed a prelude and earnest of his ministry. These sacred utterances indicated a Divine commission and Divine approbation publicly expressed respecting the choice of Timothy for this special work. They were also a means of grace; for by means of them a spiritual blessing was bestowed upon the young minister. In alluding to them here, therefore, St. Paul reminds him Who it was by whom he was really chosen and ordained. It is as if he said, “We laid our hands upon you; but it was no ordinary election made by human votes. It was God who elected you; God who gave you your commission, and with it the power to fulfil it. Beware, therefore, of disgracing His appointment and of neglecting or abusing His gift.”[28]

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

The word “prophet” is frequently understood in far too limited a sense. It is commonly restricted to the one function of predicting the future. But, if we may venture to coin words in order to bring out points of differences, there are three main ideas involved in the title “prophet.” (1) A for-teller; one who speaks for or instead of another, especially one who speaks for or in the name of God; a Divine messenger, ambassador, interpreter, or spokesman. (2) A forth-teller; one who has a special message to deliver forth to the world; a proclaimer, harbinger, or herald. (3) A fore-teller; one who tells beforehand what is coming; a predicter of future events. To be the bearer or interpreter of a Divine message is the fundamental conception of the prophet in classical Greek; and to a large extent this conception prevails in both the Old and the New Testament. To be in immediate intercourse with Jehovah, and to be His spokesman to Israel, was what the Hebrews understood by the gift of prophecy. It was by no means necessary that the Divine communication which the prophet had to make known to the people should relate to the future. It might be a denunciation of past sins, or an exhortation respecting present conduct, quite as naturally as a prediction of what was coming. And in the Acts and Pauline Epistles the idea of a prophet remains much the same. He is one to whom has been granted special insight into God’s counsels, and who communicates these mysteries to others. Both in the Jewish and primitive Christian dispensations, the prophets are the means of communication between God and His Church. Eight persons are mentioned by name in the Acts of the Apostles as exercising this gift of prophecy: Agabus, Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, Judas, Silas, and St. Paul himself. On certain occasions the Divine communication made to them by the Spirit included a knowledge of the future; as when Agabus foretold the great famine (xi. 28) and the imprisonment of St. Paul (xxi. 11), and when St. Paul told that the Holy Spirit testified to him in every city, that bonds and afflictions awaited him at Jerusalem (xx. 23). But this is the exception rather than the rule. It is in their character of prophets that Judas and Silas exhort and confirm the brethren. And, what is of special interest in reference to the prophecies uttered over Timothy, we find a group of prophets having special influence in the selection and ordination of Apostolic evangelists. “And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul, for the work whereunto I have called them. Then when they had fasted and prayed and laid their hands on them, they sent them away” (xiii. 2, 3).

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

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

This gift of prophecy, St. Paul tells the Corinthians (1 Cor. xiv.), was one specially to be desired; and evidently it was by no means a rare one in the primitive Church. As we might expect, it was most frequently exercised in the public services of the congregation. “When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation.... Let the prophets speak by two or three, and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn and all may be comforted; and the spirits of the prophets are subject to the prophets.” The chief object of the gift, therefore, was instruction and consolation, for the conversion of unbelievers (24, 25), and for the building up of the faithful.

But we shall probably be right in making a distinction between the prophesying which frequently took place in the first Christian congregations, and those special interventions of the Holy Spirit of which we read occasionally. In these latter cases it is not so much spiritual instruction in an inspired form that is communicated, as a revelation of God’s will with regard to some particular course of action. Such was the case when Paul and Silas were “forbidden of the Holy Ghost to speak the word in Asia,” and when “they assayed to go into Bithynia, and the Spirit of Jesus suffered them not:” or when on his voyage to Rome Paul was assured that he would stand before Cæsar, and that God had given him the lives of all those who sailed with him.[29]

Some have supposed that the Revelation of St. John was intended to mark the close of New Testament prophecy and to protect the Church against unwarrantable attempts at prophecy until the return of Christ to judge the world. This view would be more probable if the later date for the Apocalypse could be established. But if, as is far more probable, the Revelation was written c. A.D. 68, it is hardly likely that St. John, during the lifetime of Apostles, would think of taking any such decisive step. In his First Epistle, written probably fifteen or twenty years after the Revelation, he gives a test for distinguishing true from false prophets (iv. 1–4); and this he would not have done, if he had believed that all true prophecy had ceased.

In the newly discovered “Doctrine of the Twelve Apostles” we find prophets among the ministers of the Church, just as in the Epistles to the Corinthians, Ephesians, and Philippians. The date of this interesting treatise has yet to be ascertained; but it seems to belong to the period between the Epistles of St. Paul and those of Ignatius. We may safely place it between the writings of St. Paul and those of Justin Martyr. In the Epistle to the Corinthians (1 Cor. xii. 28) we have “First apostles, secondly prophets, thirdly teachers, then” those who had special gifts, such as healing or speaking with tongues. In Ephes. iv. 11 we are told that Christ “gave some to be apostles; and some evangelists; and some, pastors and teachers.” The Epistle to the Philippians is addressed “to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons,” where the plural shows that “bishop” cannot be used in the later diocesan sense; otherwise there would be only one bishop at Philippi. Prophets, therefore, in St. Paul’s time are a common and important branch of the ministry. They rank next to apostles, and a single congregation may possess several of them. In Ignatius and later writers the ministers who are so conspicuous in the Acts and in St. Paul’s Epistles disappear, and their place is taken by other ministers whose offices, at any rate in their later forms, are scarcely found in the New Testament at all. These are the bishops, presbyters, and deacons; to whom were soon added a number of subordinate officials, such as readers, exorcists, and the like. The ministry, as we find it in the “Doctrine of the Twelve Apostles,” is in a state of transition from the Apostolic to the latter stage. As in the time of St. Paul we have both itinerant and local ministers; the itinerant ministers being chiefly apostles and prophets, whose functions do not seem to be marked off from one another very distinctly; and the local ministry consisting of two orders only, bishops and deacons, as in the address to the Church of Philippi. When we reach the Epistles of Ignatius and other documents of a date later than A.D. 110, we lose distinct traces of these itinerant apostles and prophets. The title “Apostle” is becoming confined to St. Paul and the Twelve, and the title of “Prophet” to the Old Testament prophets.

The gradual cessation or discredit of the function of the Christian prophet is thoroughly intelligible. Possibly the spiritual gift which rendered it possible was withdrawn from the Church. In any case the extravagances of enthusiasts who deluded themselves into the belief that they possessed the gift, or of impostors who deliberately assumed it, would bring the office into suspicion and disrepute. Such things were possible even in Apostolic times, for both St. Paul and St. John give cautions about it, and directions for dealing with the abuse and the false assumption of prophecy. In the next century the eccentric delusions of Montanus and his followers, and their vehement attempts to force their supposed revelations upon the whole Church, completed the discredit of all profession to prophetical power. This discredit has been intensified from time to time whenever such professions have been renewed; as, for example, by the extravagances of the Zwickau Prophets or Abecedarians in Luther’s time, or of the Irvingites in our own day. Since the death of St. John and the close of the Canon, Christians have sought for illumination in the written word of Scripture rather than in the utterances of prophets. It is there that each one of us may find “the prophecies that went before on” us, exhorting us and enabling us to “war the good warfare, holding faith and a good conscience.” There will always be those who crave for something more definite and personal; who long for, and perhaps create for themselves and believe in, some living authority to whom they can perpetually appeal. Scripture seems to them unsatisfying, and they erect for themselves an infallible pope, or a spiritual director, whose word is to be to them as the inspired utterances of a prophet. But we have to fall back on our own consciences at last: and whether we take Scripture or some other authority as our infallible guide, the responsibility of the choice still rests with ourselves. If a man will not hear Christ and His Apostles, neither will he be persuaded though a prophet was granted to him. If we believe not their writings, how shall we believe his words?