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The
Lightstand Magazine
1981
• December • Editorial
by Bro. Alistair Henderson
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We
have all been burnt at some time. We know the effect: the
pain, raw wound, slow healing, perhaps leaving a scar. When
the Apostle Paul wrote to Timothy, burning was not only accidental.
When he writes of men having their consciences seared with
a hot iron. (1 Tim. 4.), he uses the Greek word 'kanterion'
meaning a branding iron. Our English word 'cauterize' descends
from it, reflecting on ancient use of fire in medicine. Hot
irons were used to burn out infected tissue - a somewhat drastic
remedy, nowadays refined in the new methods of laser-beam
surgery.
MARKED FOR LIFE: The branding iron is still in use on farms
all over the world. The technique relies on the scarring effect
of a burn. The hot iron is placed against the animal's skin,
burning away hair and skin; scar tissue forms on which the
hair does not grow and the brand mark is there for the animal's
lifetime, if it has been done properly. (The modern 'brand-name'
for a product is a metaphorical carry-over from this ancient
process.)
But it was not only to animals that this was done in Paul's
time. Slaves were branded, and runaways in particular. The
destruction of tissue, so that no more growth could take place,
meant that they were identified as belonging to someone; and
if they were runaways that they were disgraced.
THE SEARED CONSCIENCE:
When Paul applies this idea to the conscience, we can see
the drastic consequences for a man's spiritual state. The
effect is to make conscience inoperative - a man is 'cured'
of feeling for others. And he is branded - the lord of his
life is shown to be the world. The inevitable insensitivity
of the seared conscience turns all of man's relationships
into lies, both with his fellowmen and with God. Nothing is
felt on the outside of the scar, only within, so that he sees
only himself as important.
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In
contrast, Paul Writes to Timothy of the good man who ministers to
others. He is gentle, sensitive to them and alive to their needs.
He sees them as individuals, as important in themselves. He seeks
to make them sensitive to what is there in themselves; to select
the good and reject the wrong as a basis for their lives.
FEEDING SENSITIVITY: Paul suggests the best course to Timothy of
preparing for the task of ministering in the Truth. First he must
be 'nourished' in the Word, which is the wholesome basis for giving
it to others. If we are underfed in the Word, our attempts will
be weak and lethargic. We do not read the word just for ourselves,
but to give, and without it we can have no real fellowship.
Timothy is told to seek godliness, which is the outworking of that
feeding in the way we are toward our Heavenly Father. We need to
develop sensitivity again to be able to respond to the guidance
of God. As Paul stresses, men judge by what they see us to be, so
our example ('conversation' 1 Tim. 4. 12) must be soundly based:
on love, faith and purity. In one sense, Christian love is being
sensitive to others despite their unloveliness. Faith is not a passive
thing, but a showing in action what we are for Christ - in all circumstances.
Purity is the talking, and living by the standards of Jesus.
THE LIVING CONSCIENCE: In the chapter we have been examining, Paul
is showing us what a sensitive alive conscience ought to be. But
it is not something we have naturally. The burns of the world are
deep, and can be permanent. We brought them to our baptisms, and
then were miraculously healed as we took on the saving name. The
dead, scarred tissue was washed away, and became the sweet, sound,
new flesh of the new man in Christ. Then came fresh burns as we
went on our pilgrimage through the world, but the healing was always
available to us - each week we have the demonstration of it. It
is a sad irony, though, that the healing took so much to be made
available. It took the bitter scarring of the crucifixion to renew
life.
A.H.
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