The Object of Timothy's Continued Sojourn At Ephesus
T. Croskery 1 Timothy 1:3, 4 As I sought you to abide still at Ephesus, when I went into Macedonia, that you might charge some that they teach no other doctrine,… I. CONSIDER THE TENDER CARE WHICH THE APOSTLE TAKES OF THE EPHESIAN CHURCH, "As I besought thee to abide still at Ephesus, when I was going into Macedonia, so do I beseech thee now that thou charge some that they teach no other doctrine." As Timothy was with the apostle in his first journey through Macedonia (Acts 16:3, 12; Acts 20:3, 4), this must refer to a later journey, occurring after the first imprisonment at Rome. 1. Mark the affectionate style of his address - "I besought thee;" whereas to Titus he said, "I gave thee command" (Titus 1:5). Timothy received no authoritative injunction, but merely a tender request that he would prolong his stay so as to check the waywardness of false teachers who had risen to mar the simplicity of the gospel. 2. Mark the tendency of the purest Churches to be spoiled by false doctrine. The apostle had foretold the rise of a separatist party when he was addressing the elders of Ephesus at Miletus (Acts 20:29, 30). They may have been few - "some;" but if they were like "the grievous wolves" of the prediction, they might succeed in "drawing away disciples after them, speaking perverse things." II. THE CHARGE WHICH THE APOSTLE GIVES TO BE ADDRESSED TO THE FALSE TEACHERS. 1. It was a charge that they should teach no doctrine different from the gospel. "That they teach no other doctrine." (1) This implied that the apostle's doctrine was the true standard of teaching by which all other teaching was to be judged. (2) There may have been no doctrinal heresy at Ephesus; but the teaching, being of a morbid, unedifying, speculative character, would tend to reduce the warmth of "the first love" of Ephesian saints, if not to lead to serious departures from the faith. (3) Ministers must take special care that no false doctrines be broached in the Church of God. 2. It was a charge that the errorists should give no heed to fables and genealogies. (1) Fables. Evidently rabbinical fables and fabrications in the regions of history and doctrine. The Talmud is full of them. (2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegorical interpretations by Jews like Philo, who largely influenced their countrymen. There may have been a disposition likewise, on the part of Jews, to establish their genealogical connection with Abraham, as if the 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 (Galatians 3:29). 3. Consider the ground upon which the apostle condemns this injurious teaching. "Inasmuch 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. (2) 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 method of salvation, as unfolded in the gospel (Ephesians 1:10), with which the Apostle Paul was specially entrusted (1 Corinthians 4:1). (b) This dispensation has its principle in kith; unlike the fables and genealogies, which might exercise the mind or the imagination, 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. - T.C. Parallel Verses KJV: As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, WEB: As I urged you when I was going into Macedonia, stay at Ephesus that you might command certain men not to teach a different doctrine,