1 Timothy 1:4

1Ti_1:4

Neither give heed to fables.

Old doctrines enduring

At Cudham, in Kent, is an old church. Walking round it on one occasion, I observed a portion of the roof falling to decay and needing to be propped up with a timber stay. On closer investigation, however, I discovered that the decaying portion was none of the old structure, but a modern addition. We need not fear for the ancient fabric of Christian truth. The new-fangled doctrines will fall to the ground, while the old gospel endureth for ever. (J. Halsey.)

Modern gospels false

The very commendations which some people give of the so-called gospel they preach arouse our suspicion. When we hear of its recent and human origin, we at once begin to doubt its validity. We are reminded of the boy who went into a shop to change a sovereign. Are you sure it is a good one? asked the man behind the counter. Oh, yes, quite sure, sir; for I seed father make it this morning. We do not believe in a gospel which was coined but this morning. We preach a gospel which was minted in heaven, which bears the image and superscription of Christ, which has the ring of true metal, and which will pass current in all the dominions of the King. (C. W. Townsend.)

Self-made gospels useless

When some men come to die, the religion which they have themselves thought out and invented will yield them no more confidence than the religion of the Roman Catholic sculptor who, on his death-bed, was visited by his priest. The priest said, You are now departing out of this life! and, holding up a beautiful crucifix, he cried, Behold your God, who died for you. Alas! said the sculptor, I made it. There was no comfort for him in the work of his own hands; and there will be no comfort in a religion of ones own devising. That which was created in the brain cannot yield comfort to the heart. The man will sorrowfully say, Yes, it is my own idea; but what does God say? (C. H. Spurgeon.)

Unprofitable speculations

In reviewing some of the questions: which occupied my attention at an early period, I have seen reason to bless God for preserving me at a time when my judgment was very immature. When I have seen the zeal which has been expended in maintaining some such peculiarities, I have thought it a pity. Bunyan would have called them nuts which spoil the childrens teeth. They have appeared to me as a sort of spiritual narcotics, which, when a man once gets a taste for them, he will prefer to the most wholesome food. A man who chews opium, or tobacco, may prefer it to the most wholesome food, and may derive from it pleasure, and even vigour for a time; but his pale countenance and debilitated constitution will soon bear witness to the folly of spending his money for that which is not bread. (A. Fuller.)

Unprofitable disputes to be avoided

Avoid disputes about lesser truths, and a religion that lies only in opinions. They are usually least acquainted with a heavenly life, who are violent disputers about the circumstantials of religion. He whose religion is all in his opinions, will be most frequently and zealously speaking his opinions; and he whose religion lies in his knowledge and love of God and Christ, will be most delightfully speaking of that happy time when he shall enjoy them. He is a rare and precious Christian who is skilful to improve well-known truths. Therefore let me advise you, who aspire after a heavenly life, not to spend too much of your thoughts, your time, your zeal, or your speech upon disputes that tess concern your souls; but when hypocrites are feeding on husks and shells, do you feed on the joys above. I would have the chief truths to be chiefly studied, and none to cast out your thoughts of eternity. (Richard Baxter.)

The groundwork of Christianity

In his confidential letter to Timothy, he struck very hard blows, and more nearly in language of contempt than I remember his using in any other of his writings. He made a distinction in this way: he warned against that method of teaching which led to discussions, questions, janglings, disputes, envyings, and urged Timothy to pursue that line of teaching which had in it the power of building men up, of edifying them--this being the architectural word for building. Those doctrines which tended to educate men in a noble manhood he told him to preach; but those other doctrines which resulted not in the change of mens dispositions, but in debates and questionings, he counselled him to avoid. That which tends to develop right sentiments he declares to be gospel teaching and preaching, whereas that which tends to develop nice distinctions, nice arguments, nice points of orthodoxy, and to make men think that they know ever so much, so that they are proud of their knowledge, though they are fools all the time, is false teaching and preaching. And here we have the foundation on which men should be united. Unity is not to exist in governments, ordinances, and doctrines, but in things that pertain to godliness of life. It is said, If a man is sincere his convictions do not make any difference. Dont they? A man says to you, I saw you break into a bank. Oh, no, you say, That is only a joke. Yes I did. And not only that, I saw you pick a mans pocket. He sticks to it that he saw you do these things; and the more sincere he is the worse it is for you. Do not you think it makes any difference what a mans convictions are when he is talking about you? You demand that a man shall think right when he talks about you, and your wife, and your daughter, and your credit, and your interests. Everybody holds in regard to certain technical speculative ideas which lie outside of positive knowledge, that men should believe right. In the great realm of which we are speaking, and in reference to things which relate to manhood and character, everybody holds that right believing is essential. We hold every man responsible for his beliefs so far as his conduct is affected by them: not for his speculative beliefs, but for those of his beliefs which pertain to human life in the family, in business, and in government. Of the great laws to which men are accountable, spiritual laws are the highest, civil laws are next, social laws are next, and physical laws are next; and belief in the existence of these laws is important. A belief that men are accountable to them, and that obedience to them brings happiness, while disobedience to them brings unhappiness, is also important. You may leave out mens beliefs in regard to certain philosophical views of responsibility, and that which is woven in the loom of apprehension may be scattered, and no harm may result; but the great fact remains that men are accountable to those laws; and every man stands on that. Men are accountable; and if they do right they are rewardable; but if they do wrong they are punishable; and the greatest danger would result from teaching that it made no difference what men thought and did. It would be a fatal blow at morality. It would reduce man to the level of the animal, that acts according to instinct and not according to reason. There could be no greater mistake than that. While there may exist differences of opinion in regard to minor points connected with this fact, it is all-important that men should recognize the fact itself, that under the Divine government, and under the laws that belong to that government, men are held accountable for their conduct, for their feelings, and for their thoughts in life. Men are also in agreement with regard to the ideal of character--that is, in regard to the architectural plan, which is laid down in the New Testament for godliness, or true Christian manhood. They believe that the New Testament requires that the whole man shall be shaped and educated into a perfect obedience to all the laws of his condition here and hereafter. They believe that the body must be wholesome in a perfect Christian man. They believe that where there is a perfect Christian manhood, the intellect must be healthy and regulated. They believe that a mans disposition must be perfectly developed and harmonized before he can be a ripe Christian man. We hear a great deal about the way being obscure, so that one cannot tell what the truth is. Men complain that if you go to one church they tell you one thing, if you go to another church they tell you another thing, and if you go to another church they tell you still another thing. It is true that churches differ on various minor points; but they agree on great essential points. In those things in which they are at agreement, they are like the body of a shawl; and in those things in which they differ they are like the fringe of that shawl. The body of the shawl is solid; and there is division only in the fringe. It is the outer edge of truth about which men quarrel more than about anything else. In regard to the great central truths there is substantial unity. A man might better go into a desert in a sand-storm, or he might better put his glass into a blinding mist, in the hope of getting a view of the stars, than attempt to come to an understanding of the interior nature of the Divine life and government, by means of philosophical thought or discussion. That is a subject about which there is no controversy. It is here that the Christian world agree. About the ineffable love of God, about His inconceivable excellence, about His wondrous goodness and mercy, men are all agreed. Secondly, what is called orthodoxy in each sect falls, for the most part, into that category about which men differ, and may differ; as also do what are called fundamental doctrines. Fundamental to what? That is the question. The doctrines which are fundamental to right living, to reverence and love toward God, and to love and self-sacrifice toward man; the doctrines, in other words, which are necessary to build up godliness in each particular man--about those doctrines there is no variation of belief. They are fundamental to conduct, fundamental to character, fundamental to duty; and about them men do not squabble. But what is fundamental to Calvinism in another thing. Fore-ordination is necessary to Calvinism; but it is not necessary to higher piety. Being irresistibly called by efficacious grace is essential to the Calvinistic scheme; but it is not necessary to true Christianity. Though such things as these may be fundamental to the forms, and ceremonies, and rituals, and usages, and governments of Churches, they are not fundamental to piety in its highest sense. I do not say that these outward elements have no value: that is not the point; I say that whatever their value may be, no man has any right, in the face of Christendom, to call them fundamental to Christianity when they are only fundamental to a side-issue--to something on either side of which a man may stand in his belief, and yet be a Christian and go to heaven. (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

To give for give, A.V; the which for which, A.V; questionings for questions, A.V; a dispensation of God for godly edifying, A.V and T.R. (oijkonomian Qeou for oijkodomian Qeou); so do I now for so do, A.V Fables. (see 1Ti_4:7) If the spirit which gave birth to the fables of the Talmud was already at work among the Jews, we have a ready explanation of the phrase. And that they were Jewish fables (not later Gnostic delusions) is proved by the parallel passage in Tit_1:14, "Not giving heed to Jewish fables." The prevalence of sorcery among the Jews at this time is a further instance of their inclination to fable. (see Act_8:9 Act_13:6 Act_19:13) Endless genealogies. What was the particular abuse of genealogies which St. Paul here condemns we have not sufficient historical knowledge to enable us to decide. But that they were Jewish forms of "vain talking," and not Gnostic, and related to human pedigrees, not to "emanations of eons," may be concluded from the connection in which they are mentioned ina Tit_3:9, and from the invariable meaning of the word genealogi itself. It is true that Irenaeus ("Contr. Haer.," lib. 1.) applies this passage to the Valentinians and their succession of eons (Bythus, Nous, Logos, Anthropus, etc. in all thirty, male and female); and so does Tertullian, who speaks of the seeds of the Gnostic heresies as already budding in St. Paul"s days ("Advers Valentin.," cap 3. and elsewhere), and Grotius supports thin explanation ("Comment.,". 1Ti_1:4) But it was very natural that Irenaeus and Tertullian, living when the heresies of Valentinus, Marcion, and others were at their height, should so accommodate St. Paul"s words which is all that Irenaeus does. On the other band, neither Irenaeus nor Tertullian shows that genealogia was a word applied to the emanations of the eons in the Gnostic vocabulary. The genealogies, then, were Jewish pedigrees, either used literally to exalt individuals as being of priestly or Davidic origin (as the pedigrees of the Desposyni, or later of the princes of the Captivity), or used cabbalistically, so as to draw fanciful doctrines from the names composing a genealogy, or in some other way which we do not know of (see the writers "Genealogies of Christ," 1Ti 3. and note C at the end of the volume). Endless (ajperantov); found only here in the New Testament and so one of the words peculiar to the pastoral Epistles, but used in the LXX for "infinite," "immeasurable." It means either "endless," interminable ," or, "having no useful end or purpose;" oujdesimon (Chrysostom). But the former ("interminable") is the better rendering, and in accordance with its classical use. Questionings (zhthseiv or ejkzhthseiv, R.T.). For zhthsiv, see Joh_3:25; Act_25:20; and 1Ti_6:4; 2Ti_2:23; thma, Tit_3:9; and for the kindred zh (Act_15:2 Act_18:15 Act_23:29 Act_25:19 Act_26:3) The reading ejkzhthsiv is only found here. A dispensation of God. This version arises from the Greek oijkonomian, which is the reading of the R.T. and almost all manuscripts. The T.R. oijkodomian is thought to be a conjecture of Erasmus, which, from its much easier sense, was taken into the T.R. Taking the reading oijkonomian, the phrase, "a dispensation of God which is in faith," must mean the gospel as delivered by revelation and received by faith. These fables and genealogies address themselves, the apostle says, to the disputatious, itching curiosity of men"s minds, not to their faith. The substance of them is matter of doubtful disputation, not revealed truth. The dispensation" is better English than a dispensation." So do I now; or, as the A.V, so do, is the conjectural filling up of the unfinished sentence which began as I exhorted thee." But it is much more natural and simple to take ver. 18 as the apodosis, and the intermediate verses as a digression caused by St. Paul"s desire to show how exactly the charge was in agreement with the true spirit of the Law of God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A farther and more particular charge is given here in 1Ti 1:4, that the church at Ephesus give not heed to fables or endless genealogies, which rather occasion wrangling disputes, than tend to edification in faith and holiness.

By fables, we may understand vain and idle speculations, Jewish scruples, frivolous observances: whatsoever in preaching is delivered by us, which doth not answer the great end of preaching, namely, to build up men in faith and holiness, is trifling, and not preaching; what we deliver signifies no more than a fable, or an imaginary tale that is told.

But what were these endless genealogies here spoken of?

Ans. Not scripture genealogies, for those are not vain, but useful; not endless, but determinate; but these were endeavours of some particular persons, who, that they might have a pretence to claim kindred with Christ, did make their genealogies endless, drawing down their line of descent from David, &c.; or else endeavoured to prove themselves sons of Abraham and Isaac, privileges which they highly valued themselves upon, and rested in, saying, We have Abraham to our Father.

Whatever they were, our apostle charges Timothy, that the church at Ephesus give no heed to them, nor to the preachers of them; and the reason is given, because they only occasion disputes, and tend not to edification.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1:4 in endless discussion . . . meaningless speculations: Paul might be dismissing their teaching as trivial, or he might be rejecting the fanciful nature of their interpretations (1:7; see also 2 Tim 4:3-4; Titus 1:14; 3:9; 2 Pet 1:16) and their justification of immoral behavior (1 Tim 1:8-11; 4:1-2, 7; see also Titus 1:15-16). • spiritual pedigrees (literally endless genealogies): In Judaism, one’s genealogy established one’s spiritual pedigree; the false teachers might have been preoccupied with this. They were probably also exploiting Old Testament genealogies (Gen 2–4; 5:1-32) in fanciful interpretations of the law. • which don’t help people live a life of faith in God (literally rather than a stewardship of God in faith): The Greek uses an important word (“stewardship,” “household management”) that has to do with the household (see 1 Tim 3:15); this phrase can be translated in a number of ways, such as faithfulness to God’s household management or faithfulness in managing God’s household.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 1:4. Μηδὲ προσέχειν, nor give heed) in teaching.—μύθοις καὶ γενεαλογίαις, to fables and genealogies) A Hendiadys. Comp. on fables, ch. 1Ti 4:7; 2Ti 4:4; Tit 1:14; on genealogies, ib. ch. 1Ti 3:9. And because these two things are joined together, and because those who taught such doctrines boasted of the law, it is evident that the apostle is not speaking of the genealogies of the Jewish families, but of the genealogies of the œons, against which Irenaeus and Tertullian quote this very passage. Nay, even Paul opposes to them the true consideration of the œons, 1Ti 1:17 [τῷ βασιλεῖ τῶν αἰώνων—δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, “to the King of the æons (ages)—be glory, throughout the æons of æons”]. But if there be any doubt, whether those who taught another doctrine used the word œons already at that time, the wisdom of God [“the only wise God,” 1Ti 1:17] should be the more admired, which confutes (by anticipation) words not yet framed; comp. note to Mat 26:27. γενεά and αἰὼν are kindred words. The more inquisitive Jews had at that time very much mixed themselves up with the Gentiles. Paul casts no reproach on civil genealogies: he puts fables before this word; a fact quite inconsistent with his meaning the genealogies of families, which were evidently not fabulous. At least Paul would not have cared whether they were true or false. There was on the part of those men a certain degree of boasting, that they can search more deeply than others into the mysteries contained in the law—a circumstance which greatly impeded the power of the Gospel, especially around Ephesus.—ζητήσεις, questions) Questions to be terminated by no decision, nothing at all desirable; pure truth is profitable. Comp. on these, and on “strifes about words,” ch. 1Ti 6:4; 2Ti 2:14; 2Ti 2:23-24; and presently after, 1Ti 1:6-7; Tit 3:9.—οἰκονομίαν Θεοῦ) [godly edifying]. Οἰκονομία, in this passage, implies the act, not the state; moreover, the constant act [‘edifying’]. Where time is wasted in useless questions, there the necessary and salutary functions in the house[2] of God are neglected.

[2] In allusion to the derivation of οἰκονομία from οἶκος and νέμω. So ædificatio, edification, from ædes facere.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti 1:4 . μηδὲ προσέχειν : nor to pay attention to . This perhaps refers primarily to the hearers of the ἑτεροδιδάσκαλοι rather than to the false teachers themselves. See reff.

μύθοις καὶ γενεαλογίαις ἀπεράντοις : “Polybius uses both terms in similarly close connection, Hist . ix. 2, 1” (Ell.). Two aspects of, or elements in, the one aberration from sound doctrine.

Some light is thrown upon this clause by other passages in this group of letters (1Ti 1:6-7 ; 1Ti 4:7 ; 1Ti 6:4 ; 1Ti 6:20 ; 2Ti 2:14 ; 2Ti 2:16 ; 2Ti 2:23 ; 2Ti 4:4 ; Tit 1:10 ; Tit 1:14 ; Tit 3:9 ). The myths are expressly called Jewish (Tit 1:14 ), and this affords a good argument that νομοδιδάσκαλοι and νόμος , in 1Ti 1:7-8 and Tit 3:9 , refer to the Mosaic Law, not restricting the term Law to the Pentateuch. Now a considerable and important part of the Mosaic legislation has relation only to Palestine and Jerusalem; it had no practical significance for the devotional life of the Jews of the Dispersion, with the exception of the community that worshipped at Hierapolis in Egypt. There is a strong temptation to mystics to justify to themselves the continued use of an antiquated sacred book by a mystical interpretation of whatever in it has ceased to apply to daily life. Thus Philo ( De Vit. Contempl . § 3) says of the Therapeutae, “They read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures”. Those with whom St. Paul deals in the Pastoral Epistles were not the old-fashioned conservative Judaisers whom we meet in the Acts and in the earlier Epistles; but rather the promoters of an eclectic synthesis of the then fashionable Gentile philosophy and of the forms of the Mosaic Law. μῦθοι , then, here and elsewhere in the Pastorals (see reff.), would refer, not to the stories and narrative of the O.T. taken in their plain straightforward meaning, but to the arbitrary allegorical treatment of them.

γενεαλογίαι may similarly refer to the genealogical matter in the O.T. which is usually skipped by the modern reader; but which by a mystical explanation of the derivations of the nomenclature could be made to justify their inclusion in a sacred book, every syllable of which might be supposed antecedently to contain edification. This general interpretation, which is that of Weiss, is supported by Ignat. Magn . 8, “Be not seduced by strange doctrines nor by antiquated fables ( ἑτεροδοξίαις μηδὲ μυθεύμασιν τοῖς παλαιοῖς ), which are profitless. For if even unto this day we live after the manner of Judaism ( κατὰ ἰουδαϊσμὸν ζῶμεν ), we avow that we have not received grace.” Hort maintains that γενεαλογίαι here has a derived meaning, “all the early tales adherent, as it were, to the births of founders” (see Judaistic Christianity , p. 135 sqq .). On the other hand, Irenæus ( Haer . Praef. 1 and Tertullian ( adv. Valentin . 3; de Praescript . 33) suppose that the Gnostic groupings of aeons in genealogical relationships are here alluded to. It was natural that they should read the N.T. in the light of controversies in which they themselves were engaged.

ἀπεράντοις : endless, interminatis (Vulg.), infinitis ( [253] .), because leading to no certain conclusion. Discussions which do not concern realities are interminable, not from their profundity, as the ocean is popularly speaking unfathomable in parts, but because they lead to no convincing end. One end or conclusion is as good as another. The choice between them is a matter of taste.

[253] Speculum

αἵτινες : qualitative, they are of such a kind as, the which (R.V.).

ἐκζητήσεις : Questionings to which no answer can be given, which are not worth answering. See reff. on 1Ti 6:4 . Their unpractical nature is implied by their being contrasted with οἰκονομία θεοῦ . Life is a trust, a stewardship, committed to us by God. Anything that claims to belong to religion, and at the same time is prejudicial to the effectual discharge of this trust is self-condemned.

παρέχουσι : παρέχω is used here as in the phrase κόπους παρέχω .

It will be observed that οἰκονομία is here taken subjectively and actively ( the performance of the duty of an οἰκονόμος entrusted to a man by God; so also in Col 1:25 ); not objectively and passively ( the dispensation of God, i.e. , the Divine plan of salvation). The Western reading οἰκοδομήν or οἰκοδομίαν , aedificationem , is easier; but the text gives a deeper meaning.

τὴν ἐν πίστει : This is best taken as in the faith; cf. 1Ti 1:2 , 1Ti 2:7 , Tit 3:15 . The trust committed to us by God is exercised in the sphere of the faith.

The aposiopesis at the end of 1Ti 1:4 is due to an imperative need felt by St. Paul to explain at once, and develop the thought of, οἰκονομία θεοῦ . The true teaching that of the apostle and of Timothy would be the consequence of the charge given by Timothy and would issue in, be productive of, an οἰκονομία θεοῦ . This οἰκονομ . θ . is the object aimed at , τέλος , of the charge ; and is further defined as love , etc.

This is the only place in Paul in which τέλος means the final cause . In every other instance it means termination, result, i.e. consequence . 1Pe 1:9 is perhaps an instance of a similar use.

The charge is referred to again in 1Ti 1:18 . See also 1Th 4:2 . The expressed object of the charge being the comprehensive virtue, love, it is strange that Ellicott should characterise this exegesis as “too narrow and exclusive”. Bengel acutely observes that St. Paul does not furnish Timothy with profound arguments with which to refute the heretics, because the special duty of a church ruler is concerned with what is positively necessary. The love here spoken of is that which is “the fulfilment of the law” (Rom 13:10 ); and its nature is further defined by its threefold source. Heart, conscience, faith, mark stages in the evolution of the inner life of a man. Heart, or disposition, is earlier in development than conscience; and faith, in the case of those who have it, is later than conscience.

καθαρὰ καρδία is an O.T. phrase. See reff. συνείδησις is καθαρά in 1Ti 3:9 , 2Ti 1:3 ; it is ἀγαθή in reff.; καλή in Heb 13:18 ; it occurs without any epithet in 1Ti 4:2 , Tit 1:15 . πίστις ἀνυπόκριτος occurs again 2Ti 1:5 ; and the adj. is applied to ἀγάπη , Rom 12:9 , 2Co 6:6 . See other reff. It is evident that no stress can be laid on the choice of epithets in any particular passage.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He noteth out one kind of vain question.

The doctrine is corrupted not only by false opinions, but also by vain and curious speculations: the declaration and utterance whereof can nothing help our faith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 4:4).

genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [Against Valentinian, c. 3], and IRENÆUS [Preface]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare Tit 3:9). Paul opposes to their "aeons," the "King of the aeons (so the Greek, Ti1 1:17), whom be glory throughout the aeons of aeons." The word "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (Ti1 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.

questions--of mere speculation (Act 25:20), not practical; generating merely curious discussions. "Questions and strifes of words" (Ti1 6:4): "to no profit" (Ti2 2:14); "gendering strifes" (Ti2 2:23). "Vain jangling" (Ti1 1:6-7) of would-be "teachers of the law."

godly edifying--The oldest manuscripts read, "the dispensation of God," the Gospel dispensation of God towards man (Co1 9:17), "which is (has its element) in faith." CONYBEARE translates, "The exercising of the stewardship of God" (Co1 9:17). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Act 20:30. However, the oldest Latin versions, and IRENÆUS and HILARY, support English Version reading. Compare Ti1 1:5, "faith unfeigned."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Neither give heed to fables] Idle fancies; things of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a greater stock than the Jews. Their Talmud abounds with them; and the English reader may find them in abundance in Stehlin's Jewish Traditions, 2 vols. 8vo.

Endless genealogies] I suppose the apostle to mean those genealogies which were uncertain-that never could be made out, either in the ascending or descending line; and, principally, such as referred to the great promise of the Messiah, and to the priesthood. The Jews had scrupulously preserved their genealogical tables till the advent of Christ and the evangelists had recourse to them, and appealed to them in reference to our Lord's descent from the house of David; Matthew taking this genealogy in the descending, Luke in the ascending, line. And whatever difficulties we may now find in these genealogies, they were certainly clear to the Jews; nor did the most determined enemies of the Gospel attempt to raise one objection to it from the appeal which the evangelists had made to their own public and accredited tables. All was then certain; but we are told that Herod destroyed the public registers; he, being an Idumean, was jealous of the noble origin of the Jews; and, that none might be able to reproach him with his descent, be ordered the genealogical tables, which were kept among the archives in the temple, to be burnt. See Euseb. H. E., lib. i. cap. 8. From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these must have been endless and uncertain. It is probably to this that the apostle refers; I mean the endless and useless labour which the attempts to make out these genealogies must produce, the authentic tables being destroyed. This, were all other proofs wanting, would be an irresistible argument against the Jews that the Messiah is come; for their own prophets had distinctly marked out the line by which he was to come; the genealogies are now all lost; nor is there a Jew in the universe that can show from what tribe he is descended. There can, therefore, be no Messiah to come, as none could show, let him have what other pretensions he might, that he sprang from the house of David. The Jews do not, at present, pretend to have any such tables; and, far from being able to prove the Messiah from his descent, they are now obliged to say that, when, the Messiah comes, he will restore the genealogies by the Holy Spirit that shall rest upon him. "For," says Maimonides, "in the days of the Messiah, when his kingdom shall be established, all the Israelites shall be gathered together unto him; and all shall be classed in their genealogies by his mouth, through the Holy Spirit that shall rest upon him; as it is written, Mal 3:3: He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. First he will purify the Levites, and shall say: 'This man is a descendant from the priests; and this, of the stock of the Levites;' and he shall cast out those who are not of the stock of Israel; for behold it is said, Ezr 2:63: And the Tirshatha said-they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. Thus, by the Holy Spirit, the genealogies are to be revised." See Schoettgen.

Some learned men suppose that the apostle alludes here to the AEons, among the Gnostics and Valentinians, or whom there were endless numbers to make up what was called their pleroma; or to the sephiroth, or splendours of the Cabalists. But it is certain that these heresies had not arrived to any formidable head in the apostle's time; and it has long been a doubt with me whether they even existed at that time: and I think it the most simple way, and most likely to be the intention of the apostle, to refer all to the Jewish genealogies, which he calls Jewish fables, Tit 1:14, to which we know they were strongly and even conscientiously attached and which, at this time, it must have been extremely difficult to make out.

Instead of γενεαλογιαις, genealogies, some learned men have conjectured that the original word was κεςολογιαις, empty words, vain speeches; but this conjecture is not supported by any MS. or version.

Which minister questions] They are the foundation of endless altercations and disputes; for, being uncertain and not consecutive, every person had a right to call them in question; as we may naturally suppose, from the state in which the genealogical tables of the Jews then were, that many chasms must be supplied in different lines, and consequently much must be done by conjecture.

Rather than godly edifying] Such discussions as these had no tendency to promote piety. Many, no doubt, employed much of that time in inquiring who were their ancestors, which they should have spent in obtaining that grace by which, being born from above, they might have become the sons and daughters of God Almighty.

Instead of οικοδομιαν θεου, godly edifying, or the edification of God, οικονομιαν θεου, the economy or dispensation of God, is the reading of almost every MS. in which this part of the epistle is extant, (for some MSS. are here mutilated,) and of almost all the versions, and the chief of the Greek fathers. Of the genuineness of this reading scarcely a doubt can be formed; and though the old reading, which is supported by the Latin fathers and the Vulgate, gives a good sense, yet the connection and spirit of the place show that the latter must be the true reading. Griesbach has received this reading into the text.

What had Jewish genealogies to do with the Gospel? Men were not to be saved by virtue of the privileges or piety of their ancestors. The Jews depended much on this. We have Abraham to our father imposed silence on every check of conscience, and every godly reproof which they received for their profligacy and unbelief. In the dispensation of God, FAITH in Christ Jesus was the only means and way of salvation. These endless and uncertain genealogies produced no faith; indeed they were intended as a substitute for it; for those who were intent on making out their genealogical descent paid little attention to faith in Christ. They ministered questions rather than that economy of God which is by faith. This dispensation, says the apostle, is by faith, οικονομιαν θεου την εν πιστει. It was not by natural descent, nor by works, but by faith in Christ; therefore it was necessary that the people who were seeking salvation in any other way should be strictly informed that all their toil and labour would be vain.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4 And not to give heed to fables He applies the term “fables,” in my opinion, not only to contrived falsehoods, but to trifles or fooleries which have no solidity; for it is possible that something which is not false may yet be fabulous. In this sense, Suetonius speaks of fabulous history, and Livy employs the word fabulari, “to relate fables,” as denoting useless and foolish talk. And, undoubtedly, the word μῦθος, (which Paul here employs,) is equivalent to the Greek word φλυαρία, that is, “trifles.” Moreover, by bringing forward one class by way of example, he has removed all doubt; for disputes about genealogies are enumerated by him amongst fables, not because everything that can be said about them is fictitious, but because it is useless and unprofitable.

This passage, therefore, may thus be explained: — “Let them not give heed to fables of that character and description to which genealogies belong.” And that is actually the fabulous history of which Suetonius speaks, and which even among grammarians, has always been justly ridiculed by persons of sound judgment; for it was impossible not to regard as ridiculous that curiosity which, neglecting useful knowledge, spent the whole life in examining the genealogy of Achilles and Ajax, and wasted its powers in reckoning up the sons of Priam. If this be not endured in childish knowledge, in which there is room for that which affords pleasure, how much more intolerable is it heavenly wisdom ?

And to genealogies haste have end He calls them endless, because vain curiosity has no limit, but continually falls from labyrinth to labyrinth.

Which produce questions He judges of doctrine by the fruit; for every thing that does not edify ought to be rejected, although it has no other fault; and everything that is of no avail but for raising contentions, ought to be doubly condemned. And such are all the subtle questions on which ambitious men exercise their faculties. Let us, therefore, remember, that all doctrines must be tried by this rule, that those which contribute to edification may be approved, and that those which give ground for unprofitable disputes may be rejected as unworthy of the Church of God.

If this test had been applied during several centuries, although religion had been stained by many errors, at least that diabolical art of disputing, which has obtained the appellation of Scholastic Theology, would not have prevailed to so great an extent. For what does that theology contain but contentions or idle speculations, from which no advantage is derived? Accordingly, the more learned a man is in it, we ought to account him the more wretched. I am aware of the plausible excuses by which it is defended, but they will never make out that Paul has spoken falsely in condemning, everything of the sort.

Rather than the edification of God. Subtleties of this description edify in pride, and edify in vanity, but not in God. He calls it “the edification of God,” either because God approves of it, or because it is agreeable to the nature of God.

Which consist in faith. He next shews that this edification consists in faith; and by this term he does not exclude the love of our neighbor, or the fear of God, or repentance; for what are all these but fruits of “faith” which always produces the fear of God? Knowing that all the worship of God is founded on faith alone, he therefore reckoned it enough to mention “faith,” on which all the rest depend.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Neither give heed to fables.—These fables ware, no doubt, purely Rabbinical. It was said in the Jewish schools that an oral Law had been given on Sinai, and that this Law, a succession of teachers, from the time of Moses, had handed down. This “Law that is upon the lip,” as it was termed, was further illustrated and enlarged by the sayings and comments of the more famous Jewish Rabbis, and in the time of our Lord constituted a supplement to the written Law in the Pentateuch. For centuries this supplementary code was preserved by memory or in secret rolls, and doubtless was constantly receiving additions. It contained, along with many wild and improbable legendary histories, some wise teachings. This strange collection of tradition and comment was committed to writing in the second century by Rabbi Jehuda, under the general name of the Mishna, or repetition (of the Law). Round this compilation a complement of discussions (the Gemara) was gradually formed, and was completed at Babylon somewhere about the end of the fifth century of our era. These works—the Mishna and the Gemara, together with a second Gemara, formed somewhat earlier in Palestine—are generally known as the Talmud. The influence of some of these traditions is alluded to by our Lord (Mat_15:3).

Endless genealogies.—Genealogies in their proper sense, as found in the Book of the Pentateuch, and to which wild allegorical interpretations had been assigned. Such purely fanciful meanings had been already developed by Philo, whose religious writings were becoming at this time known and popular in many of the Jewish schools. Such teaching, if allowed in the Christian churches, St. Paul saw would effectually put a stop to the growth of Gentile Christendom. It would inculcate an undue and exaggerated, and, for the ordinary Gentile convert, an impossible reverence for Jewish forms and ceremonies; it would separate the Jewish and Gentile converts into two classes—placing the favoured Jew in an altogether different position from the outcast Gentile.

In the Gentile churches founded by the Apostles, for some years a life and death struggle went on between the pupils of St. Paul and his fellow Apostles and the disciples of the Rabbinical schools. In these earnest warnings of his Pastoral Epistles the great Apostle of Gentile Christianity shows us, how clearly he foresaw that if these Jewish fables and the comments of the older Jewish teachers were allowed to enter into the training of the new-formed congregations, the Church of Christ would shrink, in no long space of time, into the narrow and exclusive limits of a Jewish sect. “Judaism,” writes the anonymous author of Paul of Tarsus, “was the cradle of Christianity, and Judaism very nearly became its grave.”

Which minister questions.—Disputings, questions of mere controversy, inquiries, which could not possibly have any bearing on practical life.

Rather than godly edifying which is in faith.—The rendering of the reading in the more ancient authorities would be: rather than the dispensation of God which is in faith; or, in other words, the introduction into Church teaching of these Jewish myths—these traditions of the elders, these fanciful genealogies—would be much more likely to produce bitter and profitless controversy than to minister to God’s scheme of salvation, designed by God, and proclaimed by His Apostles.

So do.—The Apostle, in 1Ti_1:3, begins this sentence of earnest exhortation, but in his fervour forgets to conclude it. The closing words would naturally come in here: “For remember how I besought thee when I left thee behind at Ephesus, when I went on to Macedonia, to discourage and firmly repress all vain teaching, which only leads to useless controversy, so I do now;” or, so I repeat to you now. (This is better and more forcible than the words supplied in the English version: “so do.”)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. fables and endless genealogies] Ellicott following Chrysostom and the early Greek commentators regards the false teaching as arising from Jewish, perhaps Cabbalistic sources, and only an affluent afterwards of the later and more definite Gnosticism—Rabbinical fables and fabrications in history and doctrine, and vague rambling genealogies—in the proper sense, but very possibly combined with wild speculative allegories. See Introduction, pp. 45 sqq.; Appendix, B.

which minister questions] Rather with R.V. the which minister questionings—‘the which’ implying the force of the pronoun ‘which are of such a kind as to’; and ‘questionings’ suggesting better the process and state of questioning which the form of the noun conveys. The compound noun which is the right reading implies painful, elaborate questionings, so the verb 1Pe_1:10 ‘searched diligently.’

godly edifying] Read with the best mss. (and the Received Text which the A.V. has not followed here) a dispensation of God—the divine economy or scheme of salvation to be apprehended by faith. They whom Timothy was thus to correct had or might have learnt exactly what St Paul meant by this dispensing of grace on God’s part from the eloquent passage in his own letter to them, Ephesians 3; ‘the dispensation of that grace of God,’ 1Ti_1:2; ‘to make all men see what is the dispensation of the mystery,’ 1Ti_1:9.

in faith] That is, as Theod. Mops. puts it, we lay hold of the plan of salvation by ‘a historic faith’—‘getting our proof of its truth from the facts themselves of the life of God incarnate.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neither give heed to fables,.... Old wives' fables, Ti1 4:7 or Jewish fables, Tit 1:14 the traditions of the elders; anything that was not true; or if it was, yet idle, vain, trifling, and unprofitable:

and endless genealogies; not of deities, as the Theogony of the Gentiles, or the ten Sephirot or numbers in the Cabalistic tree of the Jews, or the Aeones of the Gnostics and Valentinians, which are said to proceed from one another, as some have thought; but both the public and private genealogies of the Jews, which they kept to show of what tribe they were, or to prove themselves priests and Levites, and the like; of which there was no end, and which often produced questions and debates. By reason of their captivities and dispersions, they were much at a loss to distinguish their tribes and families. Some care Ezra took of this matter, when the Jews returned from the Babylonish captivity. It is said (a), that ,

"ten genealogies (or ten sorts of persons genealogized) came out of Babylon; priests, Levites, Israelites, profane (or unfit for the priesthood, though they sprung from priests) proselytes, freemen (servants made free), bastards, Nethinim or Gibeonites, such whose father was not known, and those that were took up in the streets.

These Ezra brought up to Jerusalem thus distinguished, that they might be taken care of by the sanhedrim, and kept distinct; but these would often intermix and cause disputes; and sometimes these mixtures were connived at through partiality or fear (b).

"Says R. Jochanan, by the temple, it is in our hands, (the gloss adds, to discover the illegitimate families of the land of Israel,) but what shall I do? for lo, the great men of this age are hid (or impure): in which he agreed with R. Isaac, who said, the family that is hid, let it be hid. Abai also saith, we have learned this by tradition, there was a family of the house of Tzeriphah, beyond Jordan, and a son of Zion, (a famous man, a man of authority,) set it at a distance, (proclaimed it illegitimate,) by his authority. And again, there was another, and he made it near (or pronounced it right) by his power. Again, there was another family, and the wise men would not discover it.

By which we may see what management there was in these things, and what a foundation was laid for questions and debates. Of these public and private genealogies; see Gill on Mat 1:16, to which may be added what R. Benjamin says (c) of some Jews in his time, who were the Rechabites, and were very numerous, and had a prince over them of the house of David; and, adds he, they have a genealogical book, , "and extracts of questions", which I should be tempted to render "clusters of questions", which are with the head of the captivity; and this comes very near to what our apostle here says. And when it is observed, that Herod, that he might hide the meanness of his descent and birth, burnt all the genealogical writings in the public archives (d), it must be still more difficult to fix the true account of things; and for the loss of the genealogical book, the public one, the Jews express a very great concern: for they say (e), that "from the time the book of genealogies was hid, the strength of the wise men was weakened, and the light of their eyes grew dim. Says Mar Zutra, between Azel and Azel, (that is, between Ch1 8:38 and Ch1 9:44) there is need of four hundred camel loads of commentaries.

So intricate an affair, and such an endless business was this. And this affair of genealogies might be now the more the subject of inquiry among judaizing Christians, since there was, and still is, an expectation among the Jews, that in the times of the Messiah these things will be set aright. Says Maimonides (f),

"in the days of the King Messiah, when his kingdom shall be settled, and all Israel shall be gathered to him, , "they shall all of them be genealogized", according to his word, by the Holy Ghost, as it is said, Mal 3:3 he shall purify the sons of Levi, and say, this is a genealogized priest, and this is a genealogized Levite; and shall drive them away who are not genealogized (or related) to Israel, as it is said, Ezr 2:63. Hence you learn, that by the Holy Ghost they shall be genealogized, those that arrogate and proclaim their genealogy; and he shall not genealogize Israel but by their tribes, for he shall make known that this is of such a tribe, and this is of such a tribe; but he shall not say concerning such an one he is a bastard, and this is a servant; for so shall it be, that the family that is obscure shall be obscure.

Or else the genealogical account of their traditions may be meant, which they trace from Moses to Joshua, from Joshua to the elders, from the elders to the prophets, from the prophets to the men of the great synagogue, and from one doctor to another (g), which to pursue is endless, tedious, and tiresome:

which minister questions; as the traditions of the elders, and the genealogical account of them did; the Talmud is full of the questions, debates, contentions, and decisions of the doctors about them:

rather than godly edifying, which is in faith; and which is the principal end of preaching, hearing, and conversation; and that may be called "godly edifying, or the edification of God", as it may be rendered, which he is the author of, and which he approves of, and is by, and according to his word; or that in which souls are built up an habitation for God, and are built up in faith and holiness, and by an increase of every grace: and this is "in faith", not only in the grace of faith, but by the doctrine of faith, on which the saints may build one another, and by which they are edified through the faithful ministration of it by the ministers of the word; when fabulous stories and disputes, about genealogies, are useless and unedifying: not that the apostle condemns all genealogies, such as we have in the writings of the Old Testament, and in the evangelists, nor all inquiries into them, and study of them, which, rightly to settle, is in some cases of great importance and use, but the private and unprofitable ones before mentioned. Some copies read, "the dispensation of God, which is in faith"; meaning the dispensation of the mysteries of grace, which are in the doctrine of faith, which becomes a faithful steward of them, and not fables and genealogies, which issue in questions, quarrels, and contentions,

(a) Misn. Kiddnshin, c. 4. sect. 1. (b) T. Bab. Kiddushin, fol. 71. 1. & Hieros. Kiddushin, fol. 65. 3. (c) Massaot, p. 83. (d) Euseb. Eccl. Hist. l. 1. c. 7. (e) T. Bab. Pesachim, fol. 62. 2. (f) Hilchot Melacim, c. 12. sect. 3. (g) Pirke Abot, c. 1. sect. 1, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

Ver. 4. Endless genealogies] It is but laborious loss of time to search into those things, whereof we can neither have proof nor profit; the gains will not pay for the pains, the task is not worthy the toil. Toilsome toys they are, hard to come by, but of no use or worth; like an olive or date stone, hard to crack the one, or cleave the other; but nothing, or nothing worth aught, when cracked or cloven, within either. The shell fish among the Jews was counted unclean, because it had but a little meat, and a great deal of labour to get it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neither give heed to fables - That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The “fables” here referred to were probably the idle and puerile superstitions and conceits of the Jewish rabbies. The word rendered “fable” (μῦθος muthos) means properly “speech” or “discourse,” and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem to have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous.

And endless genealogies - This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries these tables would become very numerous, complicated, and extended - so that they might without much exaggeration be called “endless.” The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come - as the Jewish polity was to cease - as the separation between them and the pagan was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth.

Which minister questions - Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions, and when settled, would give rise still further to questions about rank and precedence.

Rather than godly edifying which is in faith - These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of people. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion. “So do.” These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Nor give heed to fables and endless genealogies,[3] or disputes about pedigrees from Abraham and David, which furnish questions rather than the edification of God, or godly edification.[4] In some Greek manuscripts is read, dispensation, or economy; and so the sense may be, which contribute nothing to the explaining the dispensation of grace in the mystery of Christ’s incarnation. The construction of this and the former verse is imperfect, when it is said, as I desired thee, nothing being expressed corresponding to the word as. Some understand it, As I desired before, so now in this epistle I desire it of thee again. The same difficulty occurs in the Greek as in the Latin text. (Witham) --- The Jews were accustomed to dispute and make endless questions concerning their origin from Abraham, Isaac, and other patriarchs, and concerning their different tribes, which their captivity had confounded altogether. Hence there was no end of their questions, how, when, why? which gave rise to many fables, to the great disturbance of the faithful. Whereas, they ought to have taken the shortest way to edification, which was to confine themselves to what was of faith. (St. Ambrose)

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[BIBLIOGRAPHY]

Interminatis, Greek: aperantois, infinitis, sine fine.

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[BIBLIOGRAPHY]

Ædificationem Dei, Greek: oikodouian Theou; which, I think, might as well be translated, godly edification. Some few manuscripts, Greek: oikonomian.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Neither give heed to fables: by fables he probably meaneth the Jewish fables, and commandments of men, mentioned Tit 1:14; or more generally, all vain and idol speculations.

And endless genealogies, which minister questions, rather than godly edifying; whatsoever tendeth not to build men up in godliness, which is the end of preaching. The Jews had many unwritten fables, about what God did before he made the world, &c., and many unwritten endless genealogies, which were as so many labyrinths, intricate, without an issue out of them: and it is probable that some of them (converted to the Christian faith) still busied their heads about them, according to their education and the practice of the Jewish doctors, and made the subject of their sermons and discourses to the assemblies of Christians; which is the thing the apostle here declareth a corruption of the ordinances of preaching, and inveigheth against, 1Ti 6:4; 2Ti 2:23; Tit 1:14; 3:9; and willeth preachers to avoid, and people to give no heed to them, as nothing tending to the building Christians up in holiness, which he here calleth οικοδομιαν θεου, the building up of God, either so objectively, or efficiently, or by his command, because it is in God, viz. in the knowledge of God, and an increase in the love of God, and other spiritual habits; or from God, being wrought by him, and serving for his honour and glory, or according to his will.

Which is in faith: he tells us this edifying can be no otherwise than in faith, preaching the doctrine of the gospel, and embracing that which is the doctrine of faith, a doctrine of Divine revelation, to which men must give their assent, because of the authority of God revealing it. So as no discourses which are not founded in a Divine revelation, and to be proved from thence, can possibly tend to any bnilding of God, which cannot stand in the wisdom of men, but must stand in the power of God. From this text we may observe the vanity and proneness of some persons, even from the infancy of the church, to make up what they call sermons of discourses about fables, idle questions, and speculations, and genealogies of which there is no end; the teachers being able to bring the minds of hearers to no rest about them, nor they tending to any good and saving use, but merely to show men’s wit and parts; and we may also learn, that this is no religious preaching or hearing, it being impossible men should be under any religious obligations to hear any but prophets, that is, such as reveal the Divine will. For other discourses, men in their seasons may hear them, or let them alone, and credit or not credit them as they see reason.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Fables—The “Jewish fables” of Tit_1:14; in 1Ti_4:7, they are termed “profane and old wives’ fables;” and in 2Ti_4:4, simply “fables.” These innovators, verging into heresy and apostasy, and leading a part of the Church after them, are Jews. Of these fables the Talmud was a great repository. Says Clarke: “I will give one instance from the Jerusalem Targum, on Gen_1:15 : ‘And God made two great lights, and they were equal in splendour twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day,’ etc. I could produce a thousand of a similar complexion.”—Commentary. 1Ti_1:7.

The Targums were very liberal translations or paraphrases of the Old Testament books, prepared for the people after the captivity, who had forgotten their pure Hebrew dialect. The Talmud was a collection of the teachings and traditions of the Rabbies, filled with a mixture of noble moralities and most extravagant inventions. “Such,” says Grotius, “were with the Jews the fables concerning what God did before the world was created; concerning man, created at first hermaphrodite; concerning his concubitus with beasts, and with Lilith; concerning demons and those born from them; concerning behemoth and leviathan; concerning the existence of souls before the body; concerning the angels distributed into the stars and aerial regions.” Tertullian says that Valentinus, the Gnostic, “introduced many fables.” “Such worthless stories,” says Schaff, “are still found, as is well known, in the Talmud and in the Cabala, (Cabala-tradition,) the elements of which confessedly existed in the first century, probably even before the destruction of Jerusalem.” For a good account of the Cabala, see M’Clintock and Strong’s Cyclopedia.

Endless genealogies—As to what these genealogies were, Alford adduces six different suppositions. It is clear that we must look for these genealogies, as for the forementioned fables, among the Jews. And this excludes the Gnostic emanations, by which existing things were traced back to their origin through a series of generative developments from the original Pleroma. For an account of these see Pressense’s Heresy and Christian Doctrine, book 1. We must also reject the Old Testament genealogies, and the Jewish family genealogies; for these could form no part of a heresy in Christianity. These genealogies were, rather, allegorical theories and phantasies, based upon mystical interpretations of the Old Testament genealogical registers. Of these we have specimens in Philo, who finds plenty of Platonic and Oriental philosophy in the Old Testament mystically interpreted. “Genealogical” is a term which he himself applies to his allegories. They were fresh inventions of liberalizing Jews, who endeavoured to find all the wisdom of “modern thought” wrapped up in the letter of the Old Testament books, and to be unfolded by drawing out a concealed sense. In Ephesus and Crete, this doctrine would substitute for Christianity a mystical blend of the Jewish letter with Oriental philosophy. These genealogies are called endless, as they could be spun out at will by the imaginative allegorizer; and every new allegorizer could add a new spin; so that the whole system was interminable. Still more truly interminable because they led to no satisfactory conclusions, but induced questions for ever and ever, without solid or saving answers, as to the true system or constitution of things.

Rather than godly edifying—Better, rather than the (actual) system of God. This true system is given in a true interpretation of the Old Testament, and results in Jesus the Messiah and the gospel. Here we have solid reality; there nothing but endless questions.

In faith—With the Greek article before it, the system of God which is embraced in our faith, and consequently results not in questions, but in divine composure of mind.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Neither give heed - So as either to teach or regard them. To fables - Fabulous Jewish traditions. And endless genealogies - Nor those delivered in scripture, but the long intricate pedigrees whereby they strove to prove their descent from such or such a person. Which afford questions - Which lead only to useless and endless controversies.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ARGUMENT 1

FABLES AND SUCCESSION

4. “And not to give heed to fables.” These “fables” include all human creeds and uninspired authorities. Of course, all books harmonical with the Bible and expository of it, are perfectly right in their place. They claim nothing new and no authority, but simply refer you to the Word of God, the only authority in the universe. Hence, all talk about human authority is heterodoxical and nonsensical, as there is no such thing in the universe. Hence, Paul warns us all to give no heed to fables: i.e., uninspired authorities, human creeds as such independently of God’s plain and simple Word, and endless genealogies. Fallen Judaism set great store on genealogies. Every priest must trace his lineage back to Aaron, before he has a right to officiate. Roman Catholics and many Protestant Churches hang their claims to orthodoxy on apostolical, patriarchal, episcopal, or baptismal succession. Millions of people have been humbugged on those lines, and proselyted to Romanism or some other pretentious ecclesiasticism. It is a trick of Satan from beginning to end to detract attention from Christ to humanisms, and drag you into hell. Suppose Romanism can trace organic succession back to Peter and Paul, and it turns out God had the organization then, and Satan has it now. Look in the New Testament, and see if you can find a trace of the pompous and ponderous organization of Romanism at the present day. You know you can not.

This whole problem is a human conceit, fabricated by the enemy to sidetrack and ruin souls. I heard much more preaching on it during my unregenerate life than on salvation. Whole communities were revolutionized and humbugged in this way. There is simply nothing in it. The Divine Ecclesia is the Church of God, and the only one. It simply means the “called out,” and consists of the people who have heard the call of the Holy Ghost, come out of the world, and separated themselves unto God, to live and die for him alone. Hence, there is but one fact to be settled in the solution of all this vexed Church question, Are you a child of God? Have you been born from above? Does the Spirit himself bear witness that you are a child of God? Are you walking in all the commandments and ordinances of the Lord blameless? If all this is true, you are regenerated and sanctified. Hence, you need not trouble yourself about the generations of bygone centuries. Every tub stands on its own bottom. You need not go on a wild-goose chase to Rome and Constantinople. You need not trouble the graveyards, and disturb the tombs of the patriarchs, ransacking the archives of the Middle Ages, to see that no link is missing in the chain of your apostolic succession. There is but one link in the chain, and that doesn’t reach back, but straight up to heaven. It identifies you with your Heavenly Father, and confirms your adoption into the family of God, which is the only true Church in earth and heaven. No wonder Paul gave this rigid admonition to Timothy and all other preachers, “not to give heed to fables and genealogies, which present controversies rather than the economy of God, which is in faith.” How Satan has employed millions of demons manufacturing these silly sophistries in hell, and running up great trainloads over the black valley railroad to supply the preachers in this world since the great apostasy fifteen hundred years!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

4. Neither give heed to fables. In Titus 1:14, the fables are called “Jewish.” It is likely such fables as those of the Talmud are meant, legends which have been added to the history of the Old Testament, additions to the Scriptures. Though the Talmud was committed to writing a little later, it aimed to collect the legends and traditions which had been long in existence. Endless genealogies. Philo, a learned Alexandrian Jew who wrote a little before Paul's time, built up a whole system on genealogies. The names in the genealogies with him represented the various conditions of the soul. Some have supposed that Paul refers to some foolish fancies of the Gnostics, but those were of later date. Which minister questions. Raise discussions.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ἐκζητήσεις. So אA and some cursives; D2GHKLP have ζητήσεις. The compound form, as occurring nowhere again in N.T. or LXX., would readily be corrected into ζητήσεις. Cp. 1Ti 6:4; 2Ti 2:23; Tit 3:9.

οἰκονομίαν. So אAGHKLP the Bohairic and Armenian versions. The rec. text has οἰκοδομίαν with D2c; this is the source of the Western reading οἰκοδομήν, found in D2*; d f g m have aedificationem with which the Peshito agrees.

4. μηδὲ προσέχειν. Not to give heed, cp. especially Tit 1:14. The word is not used by St Paul outside the Pastorals, but is found in other N.T. writers and is common in the LXX.

μύθοις καὶ γενεαλογίαις ἀπεράντοις. To myths and endless genealogies. The reference of these words, and the nature of the heretical teaching which is deprecated, have already been discussed in the Introduction (chap. iv.). The myths and genealogies were of Jewish origin, and related to the heroes and patriarchs of early Hebrew history; such legendary matter was foreign to the Gospel, and study of it would distract from the essential doctrines of the Christian faith,

The word μῦθος (see 1Ti 4:7; 2Ti 4:4; Tit 1:14) only occurs once in the N.T. outside the Pastorals, viz. in 2Pe 1:16, and once in the LXX. (Sir 20:19); γενεαλογία is only found in the Greek Bible here and at Tit 3:9, but we have γενεαλογεῖσθαι in 1Ch 5:1; ἀπέραντος, interminable, occurs twice in the LXX., but only here in N.T. The connexion between μῦθοι and γενεαλογίαι is illustrated by the rule of interpretation laid down by Cornutus, one of the later Stoics: δεῖ δὲ μὴ συγχεῖν τοὺς μύθους … μηδʼ εἴ τι προσεπλάσθη ταῖς κατʼ αὐτοὺς παραδιδομέναις γενεαλογίαις ὑπὸ τῶν μὴ συνέντων κ.τ.λ. (see Zeller’s Stoics &c. p. 356).

ἀπέραντος means endless and so ‘tiresome.’ There is no limit (πέρας) to this sort of speculation, and nothing comes of it.

αἵτινες. Inasmuch as they = quippe quae; cp. Tit 1:11.

ἐκξητήσεις παρέχουσι. Minister questionings. In like manner in Tit 3:9 the γενεαλογίαι are preceded by μωρὰς ζητήσεις. These questionings, according to the view which has been taken above of the heresies in the thought of the writer, were not so much concerned with abstract speculations (like the Gnostic enquiries about the origin of evil) as with legend and casuistry. Dr Hort suggested[513] that as myths and genealogies would include the Haggadoth or legendary developments of Hebrew history, so the questionings would embrace the problems of the Halacha, the other great province of Jewish teaching. This may have been the case, but it seems more natural in this context to understand by the ἐκζητήσεις something like the Quaestiones in Genesin of Philo. The vanity and unprofitableness of such enquiries may well have been present to the mind of St Paul.

[513] Judaistic Christianity, p. 137.

μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει. Rather than the dispensation of God which is in faith. οἰκονομία may mean either (a) the office of an οἰκονόμος, or (b), as here, the system by which he orders his household. Here the Church is the οἰκία, its members οἰκεῖοι, the plan on which God the great οἰκονόμος distributes His blessings, the οἰκονομία. So the word is often used by early writers of the Incarnation, as being the heart and kernel of the οἰκονομία. Cp. Aristides Apol. xv. καὶ τελέσας τὴν θαυμαστὴν αὐτοῦ οἰκονομίαν διὰ σταυροῦ θανάτου ἐγεύσατο ἑκουσίᾳ βουλῇ κατʼ οἰκονομίαν μεγάλην. The heretical myths would do far more to encourage idle enquiries about matters of no importance than to promote that Divine dispensation whose sphere is faith, and not antiquarian curiosity. See the critical note, and, for St Paul’s use of οἰκονομία, cp. Col 1:25; Eph 1:10; Eph 3:2; Eph 3:9. Lightfoot (Revision of N.T. p. 184) called attention to the curious fact that in the English Bible of 1611 the word θεοῦ was left untranslated by inadvertence, the rendering there found being “edifying (reading οἰκοδομίαν) which is in faith”; in 1638 the mistake was discovered, and ‘godly’ was inserted after the earlier English versions.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. προσέχειν (c. dat. 3:8, 4:1, 13, Tit 1:14: also Luke (2), Acts (6), Heb (2), not in the earlier letters; but cf. Act 20:28).

μυθ καὶ γεν. ἀπεράντοις] ἀπέραντος, used with a note of impatient scorn (cf. ἀπεραντολογία, ἀπεραντολογεῖν; Athenæus, Strabo ap. Wetstein), is the emphatic word, and probably qualifies both μυθ. and γεν. Cf. the similar protest in Epict. iii. 24, σὺ δʼ Ὀμήρῳ πάντα προσέχεις καὶ τοῖς μύθοις αὐτοῦ (Dibelius).

μυθ. καὶ γεν. to be taken closely together, μύθοι being defined by γενεαλογίαι, legendary stories about genealogies; but γενεαλογίαι was used widely of any mythologies connected with the history of early founders of states. Cf. Polyb. Hist. ix. 1, 4, where ὁ γενεαλογικὸς τρόπος of the historian is contrasted with the parts which deal with colonizations, foundations of cities, the policy of nations, and is said to be specially attractive to the inquisitive; and ib. 2. 1, τὰ περὶ τὰς γενεαλογίας καὶ μύθους, is contrasted with these more historical parts. So Philo calls the history of the patriarchs in the Pentateuch τὸ γενεαλογικὸν μέρος (de V. Mosis, ii. 8).

There may be implied here a contrast with the short, clear historical life and teaching of the Lord, “the mystery of godliness” summed up in 3:16. Cf. 2 P 1:16 οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ Κ. ἡμῶν Ἰ. Χρ. δύναμιν καὶ παρουσίαν.

The exact reference of the words is uncertain.

(i) Probably they refer to something Jewish; and if so, to legends and stories centring round the pedigree of the patriarchs and O.T. history which were handed down in tradition, the Rabbinical Haggada, and which are prominent in Jewish Apocalypses (so cf. Hort, Judaistic Christianity, p. 135), and were used to support the institutions of the Jewish law. The Book of Jubilees, “an attempt to rewrite primitive history from the standpoint of the law,” based on τὸ γενεαλογικόν and introducing many legends about evil spirits, or “The Book (attributed to Philo) concerning Biblical Antiquities,” a legendary chronicle of O.T. history from Adam to Saul, dating from the 1st century a.d. (ed. M. R. James, S.P.C.K., 1917), would be the best illustrations of this. Cf. also Justin M. Dial. c. Tr. c. 112; Irenæus, 1:30, for similar profitless discussions. This Jewish reference is made probable (i) by the fact that these teachers claimed to be νομοδιδάσκαλοι: (ii) by the clear reference in Tit 1:14 Ἰουδαϊκοῖς μύθοις: 3:9 γενεαλογίας καὶ ἔρεις καὶ μάχας νομικάς: (iii) by Ign. ad Magn. c. 8 (possibly an allusion to this place), where μυθεύμασιν παλαιοῖς πλανᾶσθαι is a note of living κατὰ Ἰουδαϊσμόν. (iv) The allusion to Jannes and Jambres, 2Ti 3:8, is perhaps drawn from such legendary Haggada.

This reference is supported by Chrys., Pelagius, Thdt. τὴν Ἰουδαϊκὴν ἑρμηνείαν τὴν ὑπʼ αὐτῶν καλουμένην δευτέρωσιν: and Ambrosiaster, “de fabulis quas narrare consueti sunt Judæi de generatione suarum originum.” F. H. Colson (J. Th. St. xix. 265-271) thinks that the reference is not to a Pharisaic Judaism, but to a “somewhat conceited pseudo-Hellenic Judaism,” which treated the O.T. as the “grammatici” and “rhetores” treated Homer in literary circles; and he quotes a similar criticism of such points by Suetonius, Tiberius, c. 70, “Maxime curavit notitiam historiæ fabularis, usque ad ineptias atque derisum,” quoted with other reff. by Mayor on Juv. 7. 234.

(ii) But, possibly, to the genealogies of the æons, which in Gnostic teaching separated the supreme God from the material world, cf. 4:1-4. Irenæus directly applied these words to the teaching of Valentinus (adv. Hær. præf. i.), and so did Tertullian (Præscr. 7 and 33); but neither states that our writer was referring to them, for Irenæus applies Mat 7:15 and Tertullian Col 2:8, Gal 4:3, Gal 5:2 to the same heretics; and Tert. (adv. Valent. 3) supposes St. Paul to anticipate these teachers, and to meet the germs of their teaching (“his jam nunc pullulantibus seminibus hæreticis damnare prævenit”); cf. Introd. p. xvii.

ἐκζητήσεις] Here only in N.T., “out-of-the-way researches” (Cf. ἐκζητεῖν, Ecclus 39:1, 3 (of the Jewish Rabbi, σοφίαν πάντων ἀρχαίων ἐκζητήσει . . . ἀπόκρυφα παροιμιῶν ἐκζητήσει), 1 P 1:10 and “eruere”). For the distinction from ζητήματα, cf. Act 15:2 γενομένης . . . ζητησέως οὐκ ὀλίγης ἔταξαν . . . ἀναβαίνειν II. καὶ B. περὶ τοῦ ζητήματος τούτου.

οἰκονομίαν θεοῦ] “God’s stewardship,” i.e. they do not help them to carry out the stewardship entrusted to them by God; cf. Tit 1:7 ὡς θεοῦ οἰκονόμον: supra 1 κατʼ ἐπιταγήν: 11 ἐπιστεύθην. Ign. ad Eph_6, πάντα ὃν πέμπει ὁ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν. The metaphor is a favourite one with St. Paul (cf. esp. 1Co 9:17) and St. Luke: elsewhere only in 1 P 4:10. This is ultimately “God’s own method,” His “scheme of salvation” (cf. Eph 1:10, Ign. Eph. 18, 20 (ubi v. Lightfoot), Clem. Alex. Strom. i. 24: οἰκονομία καθʼ ἣν ἐπαιδεύοντο Ἑβραῖοι . . . εἰς μόνον τὸ πιστεύειν τὸν θεὸν εἶναι (quoted with other interesting illustrations in Tatiani, Or., ed. Schwarz, Texte und Unters. i. 4, 1, pp. 86-90); but the analogy of Tit 1:7 shows that this is not the primary thought here, and is almost conclusive against the reading of the Western text, οἰκοδομήν, for which cf. 3:15, 1Co 3:9, and supra, p. xxxvi.

τὴν ἐν πίστει] which has faith as its central principle—faith in the steward (cf. 1) and faith in those whom he teaches (cf. 5); faith, not abstruse questionings (cf. 4); faith, not stress on law (7-11); cf. Col_2, Gal_3.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Give heed [προσεχειν] . o P. Frequent in LXX and Class. Lit. To hold to. Often with ton noun the mind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So Act 8:6; Act 16:14; Heb 2:1; 2Pe 1:19.

Fables [μυθοις] . Muqov, in its widest sense, means word, speech, conversaton or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from logov a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, oiJ legomenoi muqoi peri twn ejn %Aidou what are called myths concerning those in Hades. Only once in LXX, Sir. 20 19, in the sense of a saying or story. In N. T. Only in Pastorals, and 2Pe 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that muqoi are called Jewish in Tit 1:14. In 1Ti 4:7, they are described as profane and characteristic of old wives. In 2Ti 4:4, the word is used absolutely, as here.

Endless genealogies [γενεαλογιαις απεραντοις] . Both words Past o For genealogia (o LXX) comp. Tit 3:9. Genealogeisqai to trace ancestry, only Heb 7:6; comp. 1Ch 5:1, the only instance in LXX Aperantov endless, N. T. o. Twice in LXX By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O. T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O. T. Genealogies adorned with fables : by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Aperantov from aj not, and perav limit or Terminus. Perav may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). "Fables and endless genealogies" form a single conception, the kai and being explanatory, that is to say, and the "endless genealogies" indicating in what the peculiarity of the fables consists.

Which [αιτινες] . Rather the which : inasmuch as they.

Minister (parecousin). Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts.

Questions [εκζητησεις] Better, questionings. N. T. o. o LXX o Class. The simple zhthseiv in Pastorals, John and Acts. The preposition ejk gives the sense of subtle, laborious investigation : inquiring out.

Godly edifying. According to the reading oijkodomian edification. So Vulg. Aedificationem. But the correct reading is oijkonomian ordering or dispensation : the scheme or order of salvation devised and administered by God : God 's household economy. Oikonomia is a Pauline word. With the exception of this instance, only in Paul and Luke. See Eph 1:10; Eph 3:2, 9; Col 1:25.

Which is in faith [την εν πιστει] . See on verse 2. Faith is the sphere or clement of its operation.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.