1 Timothy 1:4
Verse
Context
Sermons
William MacDonald
Bill McLeod
John Hunter
Anton Bosch
H.J. Vine
A.W. Tozer
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 labor 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, of 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 κενολογιαις, 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 labor would be vain.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
1 Timothy 1:4
Correcting False Teachers
3As I urged you on my departure to Macedonia, you should stay on at Ephesus to instruct certain men not to teach false doctrines 4or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.
- Scripture
- Sermons
- Commentary
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
Social Aspects of Revival
By Bill McLeod1.2K42:25Spiritual AwakeningISA 60:22MAT 6:331TI 1:4TIT 2:7TIT 3:8TIT 3:14In this sermon, the preacher discusses the power of revival and its impact on society. He mentions the example of the 1904-05 revival and highlights the lasting blessings it brought, such as family bliss, peace of conscience, and holy conduct. The preacher emphasizes the importance of Christians being involved in supporting every good work, even if it is sponsored by the government. He also references Isaiah 60, which speaks of feeble churches becoming strong and small ones becoming a strong nation. The sermon concludes with a reference to chapter 61, where the Spirit of the Lord God is upon the speaker, indicating the potential for growth and strength in the church.
2 Timothy - Part 12
By John Hunter47922:421TI 1:42TI 2:222TI 3:12TI 3:16In this sermon, the speaker focuses on the behavior of a servant and the importance of living a righteous life. He emphasizes the need to avoid youthful lusts and instead follow righteousness, faith, love, and peace. The speaker also encourages Timothy to present himself as an unashamed skilled workman who correctly interprets and teaches the word of God. The sermon touches on the topic of the last days and the qualities of godlessness that mark the present time. The speaker concludes by highlighting the importance of a straightforward handling of the word of God and the need for a man of God to present himself to God and to others.
Pure in Heart
By Anton Bosch34840:09PurityMAT 6:33MAT 23:23GAL 5:16EPH 5:261TI 1:41TI 1:61PE 1:22In this sermon, the preacher emphasizes the importance of teaching and speaking the truth. He explains that teaching and speaking with love from a pure heart, a good conscience, and sincere faith is essential to avoid straying into false teachings and idle talk. The preacher warns against the dangers of teaching fables and engaging in endless arguments instead of focusing on godly edification. He also highlights the need for a genuine change of heart, emphasizing that external actions are meaningless if the inside remains unchanged. The sermon references verses from the Bible, including Matthew 23:24 and Psalm 51:6, to support these teachings.
I Have Overcome
By H.J. Vine0JHN 8:23JHN 16:331TI 1:41JN 2:151JN 5:5H.J. Vine preaches about the necessity for believers to overcome the antagonistic world system through faith in Jesus Christ. He emphasizes the dangers of being indifferent and the importance of being overcomers rather than being overcome by the world. The sermon delves into the distinctions between the world as a place, the people in it, and the moral world that believers are called to overcome, focusing on the lust and pride that characterize the world system. Through examples from Judaism and Christendom, the preacher highlights the need for believers to be vigilant in overcoming worldly influences and to find rest and joy in the Son of God.
"Seeking God Through His Word"
By A.W. Tozer0Sincerity in FaithSeeking GodPSA 1:2MAT 18:15ROM 12:11CO 13:1PHP 4:81TI 1:42TI 2:15TIT 3:9HEB 10:24JAS 1:22A.W. Tozer emphasizes the necessity of seeking God through His Word, warning against engaging in foolish debates and genealogies that distract from true spiritual growth. He highlights that human nature remains unchanged, and only the grace of God can transform it. Tozer stresses the importance of sincerity in approaching Scripture, advocating for a motive centered on discovering God's will and seeking holiness. He concludes by urging believers to maintain good works and to be diligent in supporting the mission of spreading the Gospel, reflecting the teachings of Paul to Timothy and Titus.
2 Peter 1:16
By John Gill0Eyewitness TestimonyThe Certainty of Christ's ReturnMAT 14:3MAT 16:27JHN 1:14ROM 1:41TI 1:4TIT 1:14HEB 2:31PE 1:72PE 1:16REV 1:7John Gill emphasizes that the apostles did not follow cleverly devised fables but instead proclaimed the truth of Christ's power and coming based on their firsthand experiences and prophetic evidence. He contrasts the false teachings and myths prevalent in their time with the authentic witness of Christ's transfiguration, which affirmed His divine glory and future return. Gill highlights the significance of the apostles' eyewitness accounts as a foundation for their ministry, reinforcing the certainty of Christ's promises and the reality of His second coming.
Titus 3:8-11
By St. John Chrysostom0DAN 4:27ACT 4:35PHP 4:171TI 1:42TI 2:25TIT 3:8John Chrysostom emphasizes the importance of maintaining good works and avoiding unprofitable disputes and contentions. He encourages believers to be diligent in almsgiving and to seek out opportunities to help those in need, highlighting that good works are beneficial to all. Chrysostom warns against engaging in futile arguments with heretics and advises to reject those who persist in heresy after repeated admonitions. He stresses the significance of almsgiving as a powerful virtue that not only benefits others but also strengthens one's relationship with God.
Contentiously Contending 2
By Anton Bosch01TI 1:42TI 2:23TIT 3:9JAS 3:13Anton Bosch emphasizes the importance of speaking and defending the truth in the church, urging believers to contend for the faith with the right method and attitude. He highlights Paul's instructions to avoid foolish disputes that lead to strife, focusing on edifying conversations rather than arguments. Drawing from Jesus' example, Bosch encourages discernment in engaging with those genuinely seeking truth versus those seeking to argue for the sake of argument. He underscores the need for believers to be led by the Spirit, exhibiting meekness, humility, and wisdom in all interactions.
Epistle 133
By George Fox0MAT 5:4ACT 15:91CO 8:11CO 13:6EPH 2:81TI 1:42TI 2:24HEB 11:6JAS 2:171JN 5:4JUD 1:20George Fox preaches about the importance of walking in wisdom, gentleness, meekness, thirst for righteousness, mercy, purity of heart, mourning, peacemaking, and enduring persecution for righteousness' sake as outlined in the Beatitudes. He emphasizes that love is essential for edification and that living faith, which is a gift from God, brings victory over the world, purifies the heart, and pleases God. Fox reminds the listeners that being in covenant with God through faith and love brings peace, while rejecting the light condemns individuals and puts them out of the covenant.
The King James Only Controversy
By Anton Bosch0NEH 8:8JHN 1:14ACT 20:28ROM 5:2GAL 1:6EPH 4:11TI 1:4TIT 3:9HEB 11:172PE 1:211JN 4:9Anton Bosch delves into the King James Only controversy, highlighting the debate around the KJV and the misconceptions perpetuated by some King James Only proponents. He discusses the history of the KJV, the translators' agenda, mistakes in translation, and the manuscripts used. Bosch explains why he personally does not use the KJV for teaching, emphasizing the importance of clarity and understanding in conveying God's Word. He concludes by addressing the unnecessary nature of the KJO controversy and the need to focus on the core truths of the Christian faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 labor 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, of 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 κενολογιαις, 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 labor would be vain.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.