CRITICAL AND EXPLANATORY NOTES
1 Timothy 1:3. Charge some that they teach no other doctrine.—R.V. “charge certain men not to teach a different doctrine.” It is doctrine that differs in quality that was not to be taught. In his impassioned address to the Galatians St. Paul would anathematise “even an angel from heaven” who should dare to proclaim another gospel, “ ‘different,’ from its commixture with an unedifying, vain, and morbid theosophy.”
1 Timothy 1:4. Fables and endless genealogies.—Rabbinical fables and fabrications, whether in history or doctrine—these, according to Ellicott, are the fables, and the genealogies are to be taken in the proper sense with which, however, these wilder speculations were very probably combined. Most modern commentators refer the terms to the spiritual myths and emanations of Gnosticism. The which minister questions.—The wordy wars in which the Christian community would be involved by these genealogies would be as long as they themselves, and as vacuous. Godly edifying.—R.V. “a dispensation of God.” The A.V. is an impossible rendering of the word from which our “economy” comes. The translators followed another reading, and the Vulgate “ædificationem.”
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Timothy 1:3-4
A Difficult Pastoral Charge.
I. A sphere of active and distracting heresies.—“Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith” (1 Timothy 1:4). The Gnostic problem was now beginning to manifest itself, and to mingle with the development of the gospel. The heresy spread with marvellous rapidity between A.D. 70 and 220; and Eusebius tells us that “as soon as the apostles and those who had listened to them with their own ears had passed away, the conspiracy of godless error took its rise through the deceit of false teachers, who endeavoured with brazen face to preach their knowledge falsely so called in opposition to the preaching of the truth.” The Gnostic theory was that matter is eternal and that evil resides inherently in matter, so that there were two coeternal existences—God and matter. This theory afterwards developed the creed that there are two coeternal and coequal powers—good and evil; and the doctrine of emanations from the supreme God of a series of inferior deities, the last being regarded as the creator of the world. Here was scope for the “fables and endless genealogies” which the apostle condemns and against which he warns Timothy. The existence of these confusing errors, which were rife in Ephesus, rendered the position of the young pastor both delicate and difficult. Not less difficult and anxious is the relation of the minister to modern speculations and doubts. The activity of the propagators of false ethics, of scepticism, theosophy, agnosticism, materialism, and a crude unformed socialism in the present day, creates concern in the breast of the earnest preacher of the gospel.
II. Requiring caution and fidelity in enforcing the true doctrine.—“As I besought thee to abide still at Ephesus … that thou mightest charge some that they teach no other doctrine … so do” (1 Timothy 1:3-4). The apostle’s specific for the errors of that day was not to advertise and spread them by injudicious controversy, but to teach with the more care and faithfulness “no other doctrine” than the gospel of Christ. Error must be slain by a clearer and more emphatic statement of the truth, of which it is a distortion and caricature. The same method is applicable to the times in which we live. The modern preacher must know and therefore study the theories of unbelief, however wild and extravagant they may seem, and much as he may recoil from the disagreeable and dangerous task. He must fight his own way through the wicked antagonisms of the truth to faith and certainty; but he must not introduce into his pulpit ministrations the details of the errors he seeks to refute. He need not expose the progressive steps by which he reaches his conclusions, but should use those conclusions in the most condensed and concrete form. Error is most effectually quenched by a faithful preaching of the truth as it is in Jesus, and insisting upon a holy and consistent life. Unbelief is more an obliquity of the heart than the head; and if the heart is to be reached and changed, we must “teach no other doctrine” than that which Timothy was exhorted to expound and enforce.
III. Retained with evident reluctance.—“As I besought thee” (1 Timothy 1:3). Timothy shrank from the formidable task proposed to him. He saw its vital importance and its difficulties too, and perhaps his natural timidity tempted him to exaggerate these. He was subject to moods of discouragement (compare 2 Timothy 1:7-8; 2 Timothy 2:1-13; 2 Timothy 4:5). It was only after earnest and affectionate persuasion on the part of Paul that he at length consented to undertake the difficult work. It was impossible for him to resist the pleading of his father in the gospel; and, fearful and hesitating, his instinctive obedience led him to comply. When he parted from Paul—probably at Miletus, where he first received this charge—Timothy was in tears (Acts 20:36-38). Duty is not always easy: the more difficult it is, the greater the honour and the more distinguished the reward. St. Ambrose relates a legend that, when persecution arose in Rome, the Christians, anxious to preserve the life of Peter, advised him to flee. He was in the act of leaving the city when he met our Lord. “Lord, whither goest Thou?” asked the apostle. “I go to Rome,” was the answer, “there once more to be crucified.” Peter understood the rebuke, returned at once, and was crucified. Duty must be done whatever the result. We may safely leave that with God.
Lessons.—
1. The minister should be awake to the tendency of modern error.
2. Faithful preaching of the truth is the best antidote to error.
3. The work of the ministry is beset with difficulties.
GERM NOTES ON THE VERSES
1 Timothy 1:4. “Godly edifying which is in faith.” Moral-building.
I. The soul is edified only as it advances in godliness.
II. The materials for moral-building are supplied by the gospel.
III. Moral-building is hindered by the discussion of frivolous questions.