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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 1Ti_1:3-7
3As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 4nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith. 5But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. 6For some men, straying from these things, have turned aside to fruitless discussion, 7wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.
1Ti_1:3 "Ephesus"
1. It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of its excellent natural harbor.
2. It was a free city, which allowed it to have its own local government and many political freedoms, including no garrison of Roman soldiers.
3. It was the only city which was allowed to hold biannual Asian Olympic games.
4. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' by 220' with 127 columns which were 60' tall, of which 86 were overlaid with gold (see Pliny's Hist. Nat. 36:95ff). The image of Artemis was thought to have been a meteor which resembled a many-breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multicultural city.
5. Paul spent more than three years in this city (cf. Act_18:1 ff; Act_20:13). He stayed there longer than any other place.
6. Tradition asserts that it became the Apostle John's home after Mary's death in Palestine.
7. Paul and Timothy must have traveled here together after Paul was released from Roman imprisonment in Rome. It is the first geographical information about Paul's fourth missionary journey. Notice he was moving on to Macedonia.
8. Eusebius (a third century church historian) relates the tradition that Timothy was later stoned in Ephesus because of arguments with the followers of Diana.
▣ "so that" This is a hina (purpose clause), which means "in order that" (1Ti_1:10; 1Ti_1:18; 1Ti_1:20; 1Ti_2:2; 1Ti_3:15; 1Ti_4:15; 1Ti_5:7; 1Ti_5:16; 1Ti_5:20-21; 1Ti_6:1; 1Ti_6:19).
▣ "may instruct" This is a military term "to give strict orders" (cf. 1Ti_1:5; 1Ti_1:18; 1Ti_4:11; 1Ti_5:7; 1Ti_6:13; 1Ti_6:17). Paul is directing Timothy as his Apostolic delegate.
▣ "certain men not to teach strange doctrines" Normally Paul, like all first century writers, would include a prayer of thanksgiving, an expected introductory item of Greek letters. However, in both Galatians and 1 Timothy the situation (i.e., opposing false teachers) demanded a deviation from the normal pattern. There is much modern academic speculation about these false teachers. They seem to combine aspects of Jewish and Greek thought (like the false teachers of Colossians). In this context (1Ti_1:3-4) they are characterized by
1. strange doctrines
2. attention to myths
3. attention to endless genealogies
4. mere speculation
Some commentators relate these to Gnosticism's aeons or angelic spheres (plçrôma) between a high good god and lesser gods/angels, the least of which molded/formed evil matter. See Special Topic: Gnostics at Tit_1:1.
The Jewish element is obvious in:
1. "teachers of the Law" (1Ti_1:7-10)
2. "Jewish myths" (Tit_1:14; 2Ti_4:4)
3. "disputes about the Law" (Tit_3:9)
4. "those of the circumcision" (Tit_1:10)
5. possibly the origins of the Messiah in Tit_3:9 a
NASB "to teach no other doctrine"
NKJV "to teach different doctrine"
NRSV "teaching false doctrine"
TEV "teaching false doctrine"
NJB "to spread wrong teaching"
This is a present infinitive of a compound term heteros (another of a different kind) plus didakalin (the thing taught). The adjective heteros is also used to describe inappropriate teaching in Act_17:21; 2Co_11:4; and Gal_1:6-7. 1Ti_6:3 is a good parallel.
In The New International Biblical Commentary, p. xiv, one of my favorite commentators, Gordon Fee, asserts that this verse is crucial in interpreting the purpose of 1 Timothy. In his opinion it is not primarily a "manual of church discipline," but a refutation of false teachers/teaching (and I agree).
1Ti_1:4 "nor to pay attention to myths and endless genealogies" Because of the references to Jewish Law (1Ti_1:7-10 and Tit_3:9 b), to circumcision (Tit_1:10), and Jewish myths (Tit_1:14 and in 2Ti_4:4), it seems obvious that these teachings were Jewish in nature. It is possible that it refers to the speculative origins of the Messiah (cf. Tit_3:9 a).
Irenaeus and Tertullian thought Paul was prophetically speaking to later Gnosticism's aeons or angelic levels between the holy god and a lesser god (or Elohim/angel) who formed matter. Gnosticism is a system of thought that is known from writings from the middle of the second century. See Special Topic: Gnostics at Tit_1:1. From these writings we know of their extensive lists of angelic levels between a high good god and the lesser spiritual beings. However, these Gnostic lists are never characterized in contemporary Christian, Jewish, or Gnostic literature by the terms "myths" or "genealogies."
The subject of Gnosticism has been greatly advanced by the archaeological discoveries of Gnostic texts such as Nag Hammadi. These writings are now available in English, The Nag Hammadi Library by James M. Robinson and Richard Smith.
NASB "give rise to mere speculation"
NKJV "which cause disputes"
NRSV "that promote speculations"
TEV "which only produce arguments"
NJB "only foster doubts"
It is possible to get so involved in the study of Christianity academically that we forget why we are studying God's word (cf. Tit_3:8; Mat_28:19-20). Just because a text could mean this or that does not mean that it does mean that. Check the historical setting and larger context.
This is exactly the reason that Pietism developed out of the Reformation tradition. Mind and heart must both be yielded and energized by God's Spirit.
NASB "rather than furthering the administration of God"
NKJV "rather than godly edification"
NRSV "rather than the divine training"
TEV "they do not serve God's plan"
NJB "instead of furthering God's plan"
This is the term for "household manager" (oikonomian, found in MSS à , A, D2, F, G) used for believers' stewardship of the gospel message. It refers to God's gracious plan for all mankind's salvation through faith in Christ (cf. Gen_3:15; 2Co_5:21; Eph_2:8-10; Eph_2:11 to Eph_3:13). See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at 1Ti_4:10.
The NKJV's "edification" (oikodomçn) follows MS D* and the Greek texts used by Irenaeus and the Latin text used by Theodore. The UBS4 gives "household manager" an "A" rating (certain).
The NET Bible gives 1Ti_2:3-6; 2Ti_1:9-10 and Tit_3:4-7 as the theological elements of God's eternal redemptive plan (p. 2176).
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▣ "which is by faith" There is a real difference between "myths," "genealogies," "speculations," and faith. Faith is based on the historical truth of the gospel, not theories. Faith comes from the promises of God (cf. Gal_3:14; Gal_3:16-18; Gal_3:21-22; Gal_3:29), not the philosophical preponderance of humans (cf. 1Co_1:18-31). One is based on revelation, the other on human speculation. One honors God and the other magnifies the human thinker.
This is not meant to depreciate godly scholarship, but to differentiate divine revelation from human reason, speculation, and discovery. Believers are called to love God with their "minds" (cf. Jesus' quote of Deu_6:5 in Mat_22:36-37; Mar_12:28-30; Luk_10:27) and to pass these truths on to their children (cf. Deu_6:7; Deu_6:20-25).
1Ti_1:5 "love from a pure heart" The goal of Paul's charge to believers in 1Ti_1:5 had a three-fold component.
1. love from a pure heart
2. love from a good conscience
3. love from a sincere faith.
In Hebrew "heart" was used for the seat of the intellect, emotions, and will (cf. Deu_6:5-6). It stood for the whole person.
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▣ "a good conscience" There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom_2:15). Paul uses this term twice in his trials in Acts (cf. Act_23:1; Act_24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1Co_4:4).
Conscience is a developing understanding of believers' motives and actions based on (1) a biblical world-view; (2) an indwelling Spirit; and (3) a knowledge of the word of God. It is made possible by the personal reception of the gospel.
Paul uses this term twice in chapter 1, once in relation to his own developed sense of the will of God (cf. 1Ti_1:5) and once in relation to the willful rejection of the false teachers (cf. Tit_1:15), including Hymenaeus and Alexander (cf. 1Ti_1:19). These false teachers have had their consciences seared (cf. 1Ti_4:2).
▣ "a sincere faith" Paul uses this adjective three times in his writings to describe (1) faith (cf. 1Ti_1:5; 2Ti_1:5) and (2) love (cf. 2Co_6:6 and also 1Pe_1:22). It has the connotation of genuine, real, or sincere which is opposite of "counterfeit" which describes the false teachers (cf. 1Ti_1:19-20).
1Ti_1:6-7 These verses further characterize the false teachers in very Jewish categories
1. they strayed from the goal of ethical teachings (cf. 1Ti_1:5)
2. they turned aside to
a. "fruitless discussion" (NASB)
b. "idle talk" (NKJV)
c. "meaningless talk" (NRSV)
d. "empty speculation" (NJB)
3. they wanted to be teachers of the Law
4. they do not understand the Law
5. they make confident assertions about things they do not understand
6. 1Ti_1:9-10 seem to reflect the Ten Commandments
The tragedy of false teachers is either
1. their spiritual blindness, which is often expressed by insincerity
2. their willful rejection of light, not just ignorance
3. they lead others into error and ruin