[When considering the issue of spiritual warfare, such contentious issues as territorial spirits, local covens, and the like leap immediately to mind. The validity, or otherwise, of these things will be raised later in this series. What we want to concentrate on for now is what the Bible definitely mentions in terms of the good fight in which we are called to be combatants.]
II Chronicles 7:14 is an oft repeated verse when praying for a physical nation. However, is this a valid use of the verse? The context of this verse is the dedication of Solomon’s temple and God’s response to Solomon’s prayer at this event. The land in question was Israel. In the New Testament context, what constitutes the ‘land’? The Body of Christ as the visible manifestation of the Kingdom of God on earth. The Church at large, throughout history, has a woeful record of civil war, strife, division, etc. and is in need of healing and restoration. Thus have the battle lines have been drawn. The battle cry in this ‘good fight’ is, “Lord, heal our ‘land’.”
In I Timothy 1:18&19 Paul makes joining the good fight a command, albeit one he entrusts to Timothy. The platform for this fight were the prophecies that Timothy had received concerning his future (at the time of receiving) life and ministry. The word ‘prophecy’, in this instance, referred particularly to that which is foretold rather than forth-told. The latter being the declaration of the will of God into a present-tense situation.
Paul’s choice of the word ‘war’ also throws additional light onto the issue at hand. Here it literally means to serve in military campaigns (cf. Ephesians 6:10-17). Figuratively this speaks of the execution of the ministry with all of its arduous duties and functions (II Timothy 2:3; cf. II Corinthians 11:21-29). This call would also include the necessity of contending with carnal inclinations which oppose all believers.
[For the purposes of this series the term ‘carnal’ will be used for those things which oppose holiness in the life of every believer. The word ‘flesh’, on the other hand, will refer to the natural aspect of humanity.]
It is interesting that Paul calls this war a “good fight”. The word ‘good’ means constitutionally good without necessarily being benevolent. What Paul is inferring here is that the war is good because of the its purpose. To act in love, as when dealing with a fellow human, is not necessary given the opponent. However, let us be clear as to the identity of the opponent. While the Church at large, throughout history, has a woeful record of civil war, the true opponent is clearly identified in, inter alia, II Corinthians 10:3-6.
Paul makes it clear that while we live out our natural lives in bodies of flesh and bone, our war is not against such (c.f. Matthew 16:21-23 - Jesus was not at war with Peter but the demonic spirit influencing Peter. Note to whom the initial rebuke is addressed). Consequently there is nothing in our natural constitution (flesh and bone) that can be of any use in this warfare to which Timothy, and us (John 17:20), are called.
I Timothy 1:19 gives clear instruction on what is to be maintained while conducting this war, we are called to:
"Keep the faith"
Keep = to have, to hold, hold on, to count, consider, regard.
Faith = to be persuaded, a reasoned belief.
"a good conscience"
Good = benevolent (benefitting others), profitable, useful.
Conscience = to know together with. Here it must be remembered that as believers indwelt by the Holy Spirit our conscience will seek to be in sync with Him (II Corinthians 1:12), thus “to know together with.” To fail in either or both of these is to invite shipwreck.
The ravages of this war will include the attempted/actual erosion of our faith. To that end we must give due consideration to our faith, i.o.w. we are to keep the faith received (Romans 10:17) in good repair as one would maintain a house or a vehicle. The only sort of faith that can come through this conflict is an intelligent and reasoned belief based primarily upon the Scriptures (Romans 10:17) and confirmed by godly experience (Romans 8:28; Exodus 16:6; Isaiah 41:17-20).
The enemy also seeks to make our conscience ineffective ( c.f. I Timothy 4:1-5) for our conscience enables us to know together with the Holy Spirit that which pleases God.
While this goal may seem unattainable, we have an example in Paul himself (II Timothy 4:7; cf. Philippians 4:11-13).
I Timothy 6:3-5 - Here Paul gives snapshots of some of the ways in which the war manifests itself in the life and ministry of the Body of Christ.
1) Those who would oppose three aspects of ministry: (i) Advocating a different doctrine; (ii) disagreeing with sound words of Christ; (iii) godliness.
2) People who are conceited (excessive pride) without understanding, having morbid (abnormal or an unhealthy interest in unpleasant subjects) interests, those who are focussed on controversies and disputes concerning definitions.
3) Such manifestations will cause, in varying degrees, envy, strife, abusive language, evil suspicions, constant friction, seeking material gain, lack of contentment.
Vss. 6-10 -The issue of gain, material or otherwise, is often the focus of debate within various aspects of the Body of Christ. What Paul is wishing the Church to avoid is seeing godliness as a means of acquiring wealth or status. However, godliness that is partnered with contentment (Philippians 4:11) will result in useful and lasting gain.
Vss. 11&12 – here Paul issues a four-fold command to his son in the faith:
1. Flee (to run away, to shun) from all the negatives discussed from verse 3 onwards.
2. Pursue (as if persecuting) that which is of God.
3. Fight (to struggle, contend with an adversary, compete for a prize) the good fight of faith.
4. Take hold (to seize) of eternal life.
Each of the above actions require acts of the will, determination and commitment.
Vss. 13-16 - Live in the expectation of the coming of Christ (Hebrews 9:28). It is with this attitude of mind and battlefield stance that the Church is best set for ongoing victory.
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