1Ti 1:3-4 | Barnes | STEP | Verse 3. As I besought thee still to abide at Ephesus . It is clear from this, that Paul and Timothy had been labouring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. 2. When I went into Macedonia . Having been driven away by the excitement caused by Demetrius and his fellow craftsmen, . See the Intro. & 2, 3. That thou mightest charge some . The word charge here--παραγγειλης-- seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists, and lead them to inculcate only the true doctrine. As they may have been numerous,--as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labour without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the peculiar sentiments of the Jews respecting the law. That they teach no other doctrine . That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament except in of this epistle, where it is rendered `teach otherwise.' We may learn here what was the design for which Timothy was left at Ephesus. (1.) It was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work. . (2.) It was not that he might be the " bishop " of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the second epistle declares, (see Notes on that subscription,) nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline, he was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," [pp. 91---114, London edition.] (f) "went into Macedonia"

1 Timothy 1:3-4

Verse 3. As I besought thee still to abide at Ephesus. It is clear from this, that Paul and Timothy had been labouring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. 2.

When I went into Macedonia. Having been driven away by the excitement caused by Demetrius and his fellow craftsmen, Acts 20:1. See the Intro. & 2, 3.

That thou mightest charge some. The word charge here--παραγγειλης-- seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists, and lead them to inculcate only the true doctrine. As they may have been numerous,--as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labour without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the peculiar sentiments of the Jews respecting the law.

That they teach no other doctrine. That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament except in 1Timm 6:3 of this epistle, where it is rendered `teach otherwise.' We may learn here what was the design for which Timothy was left at Ephesus.

(1.) It was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work. 1Timm 4:13, 3:15.

(2.) It was not that he might be the "bishop" of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the second epistle declares, (see Notes on that subscription,) nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline, he was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," [pp. 91---114, London edition.]

(f) "went into Macedonia" Acts 20:1,3 Verse 4. Neither give heed to fables. That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The "fables" here referred to were probably the idle and puerile superstitions and conceits of the Jewish Rabbies. The word rendered fable (μυθος) means properly speech or discourse, to and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend, to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous.

And endless genealogies. This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries, these tables would become very numerous, complicated, and extended--so that they might, without much exaggeration, be called "endless." The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come--as the Jewish polity was to cease--as the separation between them and the heathen was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth.

Which minister questions. Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions; and, when settled, would give rise still further to questions about rank and precedence.

Rather than godly edifying which is in faith. These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of men. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion.

So do. These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge.

(g) "heed to fables" 1Timm 6:3,4,20