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4--6.
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5. Τὸ δὲ τέλος τῆς " παραγγελίας ἐστὶν ἀγάπη ἐκ “ καθαρᾶς ” καρ-υ Acts v. 28,
δίας καὶ ” συνειδήσεως “ ἀγαθῆς καὶ * πίστεως "7 ἀνυποκρίτου: 6. ὧν τινὲς ᾿ἀστοχήσαντες " ἐξετράπησαν εἰς ” ματαιολογίαν, 7. θέλοντες
v. 8,2 Tim. ii. 22.
xii. 9, 2 Cor. vi. 6, Jas. iii. 17, 1 Pet. i. 22.
Vii. το, Vili. 9. cf Tit. i. 10. supported by Ignat. Magn. 8, ‘‘Be not seduced by strange doctrines nor by antiquated fables (érepodotiars 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 main- tains that γενεαλογίαι here has a derived meaning, “411 the early tales adherent, as it were, to the births of founders”’ (see Fudaistic Christiansty, p. 135 544.). On the other hand, Ireneus (Haer. Praef. x and Tertullian (adv. Valentin. 3; de Praescript. 33) suppose that the Gnostic groupings of aeons in genealo- gical 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.), infinitts (m.), because leading to no certain conclusion. Discussions which do not concern realities are inter- minable, not from their profundity, as the ocean is popularly speaking un- fathomable 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.
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 vi. 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. i. 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 adeeper meaning.
w Acts xxiii. 1, 1 Tim. i. 19, 1 Pet. iii. 16, 21.
ai Tim. ν. 15, vi. 20, 2 Tim. iv. 4, Heb. xii. 13.
Xvi. 24, I Thess. iv. 2, ver. 18, not LXX. v Ps. 1. (li.) 12, Matt. x 2 Tim. i. 5- y Rom. Tim. vi. 21, 2 Tim. ii. 18 only, N.T., Ecclus. b Here only, not LXX’
zI
τὴν ἐν πίστει: This is best taken as in the faith; cf. ver. 2, ii. 7, Tit. iii. 15. The trust committed to us by God is exercised in the sphere of the faith.
The aposiopesis at the end of ver. 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. @ 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, re- sult, {.ε. consequence. 1 Peter i. g is perhaps an instance of a similar use.
The charge is referred to again in ver. 18. See also 1 Thess. iv. 2. The ex- pressed 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. xiii. το); 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.