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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 1:18–20.
Here is the charge he gives to Timothy to proceed in his work with resolution, Ti1 1:18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb 2:10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, Ti1 1:19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Act 24:16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, Ti1 3:9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, Co1 5:5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.
Historical interpretation
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The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.
It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.
For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any fight of his own.
Plainly Paul states that he delivered to Satan Hymenaeus and Alexander, “that they learn not to blaspheme,” as he writes to Timothy. Nevertheless Paul himself says that a “thorn was given him, an angel of Satan,” by which he was to be buffeted, lest he should exalt himself. Weren’t these brothers delivered to Satan not for perdition but for giving them an opportunity to change? If so, what is the difference between blasphemy and incest and a soul entirely free from these? The free soul would be elated from no other source than the highest sanctity and all innocence. The elation of such a soul would be in the apostle’s case restrained by this buffeting, by means, some say, of pain in the ear or head. Incest, however, and blasphemy would have deserved a different punishment. The person would have been delivered over to Satan himself for a possession, not to an “angel” of his.… If you take the assumption that the crime of Hymenaeus and Alexander—blasphemy—is irremissible in this and in the future age, the apostle would not, in opposition to the clear directive of the Lord, have given to Satan, under a hope of pardon, men already irremediably sunken from the faith into blasphemy. Thus, he pronounced them “shipwrecked with regard to faith,” having no longer the solace of the ship, the church.
Plainly, the selfsame apostle delivered to Satan Hymenaeus and Alexander, "that they might be emended into not blaspheming," as he writes to his Timotheus.
When one knows properly these timely points, his understanding of the faith is right and healthy. But if he mistakes any such points, he quickly falls into heresy. Thus Hymenaeus and Alexander and their fellows were untimely when they said that the resurrection had already been. The Galatians were untimely in the other direction in making much of circumcision now.
Those whom the usual penalties do not recall to their senses, and even exclusion from prayers does not lead to repentance, must be subjected to the canons given by the Lord. For it has been written, “If your brother sins, go and show him his fault, between you and him. But if he does not listen to you, take one or two others along with you. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” Now, this truly has been done in the case of this man. Once he was accused; in the presence of one or two he was convicted; a third time, in the presence of the church. Since, therefore, we have solemnly protested to him and he has not acquiesced, let him for the future be excommunicated. And let it be announced to all the village that he is not to be admitted to any participation in the ordinary relations of life, so that, by our refusal to associate with him, he may become wholly the food for the devil.
They then who turn aside from the faith must suffer shipwreck; and this he shows by an example.
"Of whom are Hymenaeus and Alexander."
And from them he would instruct us. You see how even from those times there have been seducing Teachers, curious enquirers, and men holding off from the faith, and searching out by their own reasonings. As the shipwrecked man is naked and destitute of all things, so is he that fails away from the faith without resource, he knows not where to stand or where to stay himself, nor has he the advantage of a good life so as to gain anything from that quarter. For when the head is disordered, what avails the rest of the body? and if faith without a good life is unavailing, much more is the converse true. If God despises His own for our sakes, much more ought we to despise our own for His sake. For so it is, where any one fails away from the faith, he has no steadiness, he swims this way and that, till at last he is lost in the deep.
"Whom I delivered to Satan, that they might be taught not to blaspheme!" Thus it is blasphemy to search into divine things by our own reasonings. For what have human reasonings in common with them? But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. As elsewhere he says in the case of the fornicator: "To deliver such an one to Satan for the destruction of the flesh." Not that he may save the body, but "that the spirit may be saved." Therefore it is spoken impersonally. How then is this effected? As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit. But why didst thou not punish them thyself, as thou didst that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, "What will ye? Shall I come unto you with a rod?" And again, "Lest I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Why did he then call upon Satan to punish them? That the disgrace might be greater, as the severity and the punishment was more striking. Or rather, they themselves chastised those who did not yet believe, but those who turned aside, they delivered to Satan. Why then did Peter punish Ananias? Because whilst he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learnt this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands slay their enemies, but deliver their subjects to executioners for punishment, so it is in this case. And these acts were done to show the authority committed to the Apostles. Nor was it a slight power, to be able thus to subject the devil to their commands. For this shows that he served and obeyed them even against his will, and this was no little proof of the power of grace. And listen how he delivered them: "When ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan." He was then immediately expelled from the common assembly, he was separated from the fold, he became deserted and destitute; he was delivered to the wolf. For as the cloud designated the camp of the Hebrews, so the Spirit distinguished the Church. If any one therefore was without, he was consumed, and it was by the judgment of the Apostles that he was cast out of the pale. So also the Lord delivered Judas to Satan. For immediately "after the sop Satan entered into him." Or this may be said; that those whom they wished to amend, they did not themselves punish, but reserved their punishments for those who were incorrigible. Or otherwise, that they were the more dreaded for delivering them up to others. Job also was delivered to Satan, but not for his sins, but for fuller proof of his worth.
The sinner is handed over to Satan, that is, is separated from the church, so that penitence may follow.
Let us learn, brethren, when actions are alike, to distinguish the intentions of the actors; otherwise, if we shut our eyes to this, we might judge falsely, and we might accuse well-wishers of doing us harm. Likewise, when the same apostle says that he delivered up certain men to Satan, “that they may learn not to blaspheme,” did he render evil for evil, or did he, rather, judge that it was a good work to correct evil men even by evil?
Out of love the apostle delivered a man up to Satan for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus.
Again they say, “Who made the devil?” He made himself; for the devil was made by sinning, not by nature. “Or,” they say, “God should not have made him if he knew that he would sin.” On the contrary, why should he not have made him? For through his own justice and providence God corrects many as a result of the malice of the devil. Or have you perhaps not heard the apostle Paul saying, “And I handed them over to Satan so that they might learn not to blaspheme”?
The sinner is separated from the body of the church, stripped of divine grace, and so will be cruelly beaten by the Adversary, will fall into illnesses and painful passions and into a host of scrapes and calamities. It is understood that the sentence will be revoked when the sinner has repented.
holding faith and a good conscience, which some having rejected, have suffered shipwreck concerning the faith; among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may be taught not to blaspheme.
holding faith. For one must be a teacher of oneself before being a teacher to others. And faith, he says, is about doctrines, while conscience is about conduct.
which some having rejected. Of these, Paul says, conscience is about living rightly. For when someone lives without consideration it also shipwrecks their faith. In order not to be tormented by the fear of what is to come, they strive to persuade their own soul that all things concerning us, both about resurrection and judgment, are false.
whom I have handed over to Satan that they may be taught. Since Satan does not instruct himself, how can he bring good teaching to others? And we say, just as executioners, full of countless evils, train others to be prudent, so also does Satan. For when a person is handed over to Satan, it is by the exclusion from communion. Then the demon, having taken the person stripped of God's help, disciplines him. And this is done for his correction. But why do they hand over to Satan, and he himself does not discipline? So that it may be shown that even Satan is able to coerce, and so that, along with punishment, they are also insulted, with Satan being the avenger. For the apostles punished the unbelievers for their own sake, as Paul himself did to Bar-Jesus and Elymas (Acts 13), and Peter to Ananias (Acts 5); to show that they were able. But those who learned from these things, yet turned away, they handed over to Satan.
not to blaspheme. For these, by subjecting faith to human reasoning, have gone astray and blaspheme, as now the Nestorians suffer, and the other heresies.
On prayer, that it is above all, that it is everywhere, without wickedness, without disturbance, reverently.
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Summary
Paul's severe apostolic discipline of Hymenaeus and Alexander, two individuals who had evidently strayed from sound doctrine and a good conscience. By "delivering them unto Satan," Paul initiated an extraordinary measure of church discipline, not for their eternal condemnation, but with the explicit redemptive purpose that this harsh experience would lead them to learn not to blaspheme against God or His truth. This act underscores the gravity of doctrinal error and the church's responsibility to maintain purity.
Context
Literary Context
This verse concludes Paul's initial charge to Timothy regarding the preservation of sound doctrine in Ephesus. Following his exhortation to Timothy to "wage the good warfare" (1 Timothy 1:18), Paul immediately highlights the importance of holding "faith, and a good conscience" (1 Timothy 1:19). He warns that some, by rejecting a good conscience, have "made shipwreck concerning the faith" (1 Timothy 1:19). 1 Timothy 1:20 then provides concrete examples of such individuals, Hymenaeus and Alexander, illustrating the severe consequences of such spiritual shipwreck and the drastic measures Paul, as an apostle, was willing to take to safeguard the integrity of the church and its message. This sets the stage for Paul's subsequent instructions on church order and conduct in the rest of the letter.
Historical & Cultural Context
Ephesus, where Timothy was ministering, was a major metropolitan center in the Roman province of Asia, known for its diverse religious practices, including the widespread worship of Artemis. The early Christian community there faced significant challenges from both external pagan influences and internal doctrinal deviations. False teachers, often blending Christian concepts with Gnostic ideas or Jewish legalism, posed a constant threat to the nascent church's purity. In this environment, Paul's apostolic authority was crucial for establishing and maintaining order. The concept of "delivering to Satan" would have resonated with both Jewish traditions of excommunication (being cut off from the covenant community, thereby exposed to external dangers) and the broader ancient understanding of spiritual spheres. It implies a removal from the protective sphere of God's people and a handing over to the realm where Satan's influence might be more directly experienced, often with the intent of physical or spiritual affliction to bring about repentance.
Key Themes
The verse powerfully contributes to several major themes within 1 Timothy and the broader Pauline corpus. Firstly, it underscores the gravity of false teaching and blasphemy, demonstrating that such deviations from truth are not minor issues but warrant severe intervention. Hymenaeus, for instance, is later identified in 2 Timothy 2:17-18 as one who taught that "the resurrection is past already," a significant theological error that undermined the hope of believers. Secondly, it highlights the necessity and purpose of church discipline, even in its most severe forms. While seemingly harsh, the explicit goal is corrective and redemptive ("that they may learn not to blaspheme"), aiming for the restoration of the individual and the protection of the community. This aligns with Paul's broader teaching on discipline found in passages like 1 Corinthians 5. Thirdly, it affirms apostolic authority as a divinely entrusted power to protect the church from internal corruption and to preserve the integrity of the Gospel, reflecting Paul's commitment to the purity of the faith he preached (e.g., Galatians 1:8-9).
Exposition and Analysis
Key Word Analysis
This verb (G3860) means "to surrender, i.e. yield up, intrust, transmit." In this context, it signifies Paul's authoritative act of handing over Hymenaeus and Alexander from the protective sphere of the church's fellowship and God's direct blessing into the realm of Satan's influence. It is a formal, deliberate act of excommunication and removal from the community, not merely a passive allowing.
This noun (G4567), of Chaldean origin, means "the accuser, i.e. the devil." It refers to the chief adversary of God and humanity. To be delivered to Satan means to be exposed to his direct influence, potentially through physical affliction or spiritual distress, outside the spiritual protection afforded by the church community, with the specific intent of bringing about a corrective outcome.
This verb (G987) means "to vilify; specially, to speak impiously." In this context, it refers to speaking evil against God, Christ, or the Christian faith, likely through the propagation of false doctrine, slander against spiritual truths, or conduct that dishonored the Gospel. The purpose of the discipline was to teach them to cease this destructive behavior.
Verse Breakdown
"Of whom is Hymenaeus and Alexander;"
This clause directly identifies two specific individuals who are examples of those who have "made shipwreck concerning the faith" (1 Timothy 1:19). Their naming makes the warning concrete and personal, indicating their prominent role in causing spiritual harm. Hymenaeus is later mentioned in 2 Timothy 2:17-18 for teaching a false resurrection, while Alexander might be the coppersmith who opposed Paul (2 Timothy 4:14).
"whom I have delivered unto Satan,"
This is the core of Paul's disciplinary action. The perfect tense "I have delivered" (paradídōmi) indicates a completed action with ongoing results. This phrase signifies an act of excommunication, removing them from the fellowship and protective sphere of the church and, by extension, from the direct blessing and protection of God that accompanies His people. It is a handing over to the realm of Satan's influence, where they might experience hardship, affliction, or spiritual distress designed to humble them and bring about repentance. This is not a condemnation to eternal damnation but a severe, temporary measure.
"that they may learn not to blaspheme."
This final clause explicitly states the redemptive and corrective purpose of the severe discipline. The Greek word hína (G2443, "in order that") clearly indicates the intent. The aim is not merely punishment but pedagogical: "that they may learn" (paideúō, G3811, "to train up a child, i.e. educate, or discipline by punishment"). The desired outcome is a cessation of their blasphemous speech or teaching, leading to repentance and a return to sound doctrine and conduct.
Literary Devices
The verse employs several literary devices to convey its powerful message. Metonymy or synecdoche is evident in the phrase "delivered unto Satan," where the act of being handed over to the sphere of Satan's influence stands for the broader concept of excommunication and removal from divine protection, often implying a consequence of physical or spiritual affliction. This vivid imagery emphasizes the severity and spiritual gravity of their offense. The verse also functions as a stark example of Didacticism, serving as a direct lesson for Timothy and the early church about the consequences of doctrinal deviation and the necessity of firm, albeit redemptive, discipline. Furthermore, there is an implicit Contrast between the "good warfare" and "good conscience" Paul advocates for and the "blasphemy" practiced by Hymenaeus and Alexander, highlighting the spiritual battle for truth and purity.
Theological and Thematic Connections
1 Timothy 1:20 offers profound theological insights into the nature of God's justice, the purpose of church discipline, and the reality of spiritual warfare. It reveals that God, through His apostles and the church, exercises authority not only to bless and build up but also to correct and, if necessary, to severely discipline those who undermine His truth. This discipline, though harsh, is fundamentally redemptive, demonstrating God's desire for repentance and restoration rather than mere punishment. It underscores that the purity of doctrine and conduct within the church is paramount, reflecting God's holy character. The act of "delivering unto Satan" also highlights the spiritual battle believers are engaged in, acknowledging Satan's sphere of influence while simultaneously asserting God's ultimate sovereignty over it, even using the adversary's realm for His own corrective purposes.
Reflection and Application
While the specific apostolic authority to "deliver unto Satan" is unique to the apostles and not directly replicable by modern church leaders, the underlying principles of 1 Timothy 1:20 remain profoundly relevant for the church today. This verse serves as a sober reminder of the vital importance of guarding sound doctrine and maintaining a good conscience. It challenges believers to take seriously the spiritual implications of their beliefs and actions, recognizing that deviation from truth can have severe consequences, not only for themselves but for the wider community. For church leaders, it emphasizes the solemn responsibility to protect the flock from false teaching and unrepentant sin, exercising discipline (as outlined in passages like Matthew 18:15-20) with discernment, love, and the ultimate goal of restoration. It also calls individual believers to cultivate a deep reverence for God's truth, to be discerning about what they hear and believe, and to live lives that honor Christ and do not blaspheme His holy name.
Questions for Reflection
FAQ
What does "delivered unto Satan" mean in this context?
"Delivered unto Satan" is a severe form of church discipline, signifying excommunication. It means removing an individual from the protective spiritual sphere of the church community and, by extension, from the direct blessing and protection of God that accompanies His people. This act exposes them to the realm of Satan's influence, potentially leading to physical affliction, spiritual distress, or other hardships. Crucially, as seen in 1 Corinthians 5:5, the purpose of this discipline is not eternal damnation but a corrective and redemptive one: that the individual might be humbled, repent, and ultimately be saved or learn to cease their harmful behavior.
Who were Hymenaeus and Alexander?
Hymenaeus and Alexander were individuals in the Ephesian church who had evidently caused significant spiritual harm through their false teachings or blasphemous actions. Hymenaeus is specifically mentioned again in 2 Timothy 2:17-18 as one who taught that "the resurrection is past already," a serious deviation from core Christian doctrine that "overthrows the faith of some." Alexander is likely the "Alexander the coppersmith" mentioned in 2 Timothy 4:14 who "did me much harm," indicating a continued pattern of opposition to Paul and the Gospel. They represent concrete examples of those who "made shipwreck concerning the faith" (1 Timothy 1:19).
Is this type of discipline still practiced today?
While the specific apostolic act of "delivering unto Satan" with its immediate, direct consequences was unique to Paul's authority as an apostle, the principles of church discipline remain valid and essential for the health and purity of the church. Churches today practice forms of discipline, such as admonition, rebuke, and, in severe cases of unrepentant sin or persistent false teaching, excommunication (removal from fellowship). The goal, as in 1 Timothy 1:20, is always redemptive: to bring the erring individual to repentance, protect the congregation from harmful influences, and uphold the honor of Christ's name. Biblical guidelines for church discipline are found in passages like Matthew 18:15-20 and 1 Corinthians 5.
Christ-Centered Fulfillment
1 Timothy 1:20, though a stark account of apostolic discipline, finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, Jesus Christ is the Head of the Church (Ephesians 5:23), and Paul's actions are an exercise of authority delegated by Him to maintain the purity of His body. Christ Himself taught on church discipline in Matthew 18:15-20, emphasizing the seriousness of sin within the community and the need for reconciliation. Secondly, the redemptive purpose of this discipline—"that they may learn not to blaspheme"—echoes Christ's own mission to seek and save the lost (Luke 19:10) and His desire for repentance (Luke 5:32). Even severe discipline is a means, under God's sovereign hand, to bring about a change of heart, demonstrating that God's justice is always intertwined with His mercy and desire for restoration. Thirdly, Christ's ultimate victory over Satan (Colossians 2:15) means that even when individuals are "delivered unto Satan," it is within the bounds of God's sovereign control, serving His ultimate purpose. This passage, therefore, points to Christ as the one who guards His church, purifies His people, and ultimately triumphs over all forms of evil and false teaching, ensuring that His bride will be presented to Him "without spot or wrinkle or any such thing" (Ephesians 5:27).