The Pulpit Commentary — 1 Timothy — Section 24

~t1todard of wnchi11g hy which 1tl1 other teaching was to be judged. (2) There may have 11 een no _t..loctrin1tl heresy at Ephesus; but the teaching, being of a morbic!, unedifying, ,p_ecula~1ve character, would _tend to reduce the warmth <;1f "the first love" of Ephesi1tn ·:tmt.11, if not to lead to senous dep1trtures from the faith. (3) Ministers mllst take pecial Cll,l'e that no false doctrines be broached in the Chw-ch of God. 2. It was a harge that the errurisu should give no heed to fables and genealogies. (1) Fables. 1·:vidently rabbinical fables and fabrications in the regions of history and doctrine. The ! :ilmud is full of them. (2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegoric:il interpretations by Jews like Philo who largely influenced their countrymen. There may have been a disposition lik;wise "n the pa.rt of Jews, to establish their genealogical connection with Abraham as if th~ bond of a physical relationship could add strength to that firmer bond which allies all to Abraham, whether they are Jews or Gentiles, who believe in Christ (Gal. iii. 29). ::1. Consider the grO'Und upon which the apostle condemns this injurious teaching. "Inas- much as they minister questions, rather than the dispensation of God which is in faith." (1) The teaching was unprofitably disputatious. It ministered questions not easily answered, and which, if answered, had no practical bearing upon Christian life. (:!) It did not tend to promote the scheme of salvation as set forth by the apostles- " the dispensation of God which is in faith." (a) God's dispensation is simply his ruethod of salvation, as unfolJ.ed in the gospel (Eph. i. 10), with which the Apostle Paul was specially entrusted (1 Cor. iv. 1). (b) This dispensation has its principle in faith ; unlike the fables and genealogies, which might exercise the mind or the imagina- tion, but not the heart. Faith is the sphere of action upon which the dispensation turns. (3) The apostle's anxiety to check this false teaching at Ephesus had evidently two grounds. (a) This rabbinical teaching, if allowed to enter into the training of Gentile congregations, would cause Christianity to shrink into the narrow limits of a mere Jewish sect. Judaism might thus become the grave of Christianity. (b) It would despiritualize the Christian Church, and rob it of its " first love," and prepare the way to bitter apostasy.-1'. C. Vera. 5-7.-Nature of the charge r,onnect,ed with the fulfilment of God's dispensa- tion. In resisting these false teachers, Timothy must rememher the true scope and de~un of the practical teaching which sets furth t!l.e scheme of Divine salvation for man. L THE END OF THIS TEACHING IB LOVE. 1. The teaching, as opposed to "fables and genealogw," is of the 1,ature of a solemn charge or practical ,xl,ortation. It is not (1) the Mosaic Law, nor (2) the evangelical law, but (ii) sound doctrine in its pre- ceptive, and therefore practical form. 2. 1'he end or aim of it is love. "The end of the charge is love.., It is love to ruen, not to God ; for the charge stands in contrast with "the questionings which minister strifes" (2 Tim. ii. 23). Practical religious teaching has a tendency to unite men in love. (1) It is hard to maintain brotherly love in presence of active diff.,rences of doctrine. (2) It is impossible to edify without lovei for "love edifieth., (1 Cor. viii. 1), as speculations and contentions cannot. lL THE NATURE OF THE LOVE WHICH IS RELATED TO '!'HIS GOSPEL CHARGE. It is "love out of a pure heart, and of a good conscience, and of faith unfeigned." This is the threefold foundation on which it rests. 1. It springs O'Ut of a pwre heart as its inward seat. (1) Such a heart is purified by faith (Acts xv. 9). (2) Sprinkled from an evil conHcience by the blood of Christ. (3) Directed into the love of God (2 Thess. iii. 5). (4) Inclined to God's testimonies (Ps. cxix. 36). (5) Therefore it is a heart pure from aelfish desires, ignoble aims, and sinister policy. The love springing from such a heart must be "without dissimulation;" for it is loving with a. pure heart fervently. 2. It springs from a good conscience. (1) Such a conscience is made good by the sprinkling of the blood of Christ, which reconciles us to God. Thus we have the answer of a good conscience before God. (2) It is i,urged from dead works to serve the living God. (3) 'l'herefore a man is enabled to keep a. conscience void of offence toward God and man; to be true to hill convictions of truth and duty, and to respond faithfully to every moral obligation. Love springing from such a source will have its actings wisely detenni.ned. 3. It springsfrO'mfuitl, unfeigned. (1) This is its true origin; for" faith WQrketh by love,'' awl ui.uat therefore be in existence before love. (2) lt gives reality OB. I. 1-20.] THE FIRST EPISTLE TO TIMOTHY. 11