1 Timothy 1:4

1 Timothy 1:4

Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

a. ASV: Neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; so do I now.

  

b. YLT: Nor to give heed to fables and endless genealogies, that cause questions rather than the building up of God that is in faith: --

d. Amplified Bible Classic: Nor to give importance to or occupy themselves with legends (fables, myths) and endless genealogies, which foster and promote useless speculations and questionings rather than acceptance in faith of God’s administration and the divine training that is in faith ([a]in that leaning of the entire human personality on God in absolute trust and confidence)—

1. “Neither give heed to fables and endless genealogies…”

a. Neither [Strong: mēdé, may-deh'; from G3361 and G1161; but not, not even; in a continued negation, nor:—neither, nor (yet), (no) not (once, so much as).]

b. give heed [Strong: 4337 proséchō, pros-ekh'-o; from G4314 and G2192; (figuratively) to hold the mind (3563 implied) towards, i.e. pay attention to, be cautious about, apply oneself to, adhere to:—(give) attend(-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to unto); have regard.]

c. fables [3454 * mythos][Strong: a tale, i.e. fiction ("myth"):--fable.] [Thayer: a speech, word, saying, a narrative, story, a true narrative, a fiction, a fable, an invention, a falsehood.]

1). Earlier in my Christian life, my distrust of Jewish literature was strengthened by the above Scriptures and the discourse in Matthew 15:1-9 where Jesus condemned the traditions of the scribes and Pharisees because it contradicted the Scriptures. As the Scripture implies there were and are Jewish fables that were nothing more than fables, fairy tales and commandments of men that turn from the truth. There are other Scriptures that warn of such things.

a). 1 Timothy 4:7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

b). Titus 3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

c). 1 Timothy 6:20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

2). Albert Barnes NT Commentary: “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 Rabbis. The word rendered fable (muyov) 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…”

3). Brethren NT Commentary:  “…or, empty tales; feigned stories, such as abounded in the Jewish writings, which are most likely meant here.”

4). Examples of Jewish fables from Jewish literature.

a). Note under Genesis 1:26 concerning the creation of man. “Targum Yonasan paraphrases: ‘“And God said to the ministering angels who had been created on the second day of Creation of the world, “Let us make man’” When Moses wrote the Torah and came to this verse (let us make), which is in the plural and implies that there is more than one Creator, he said: “Sovereign of the Universe! Why do You thus furnish a pretext for heretics to maintain that there is a plurality of divinities?” “Write!” God replied. “Whoever wishes to err will err…Instead, let them learn from their Creator who created all, yet when He came to create Man He took counsel with the ministering angels” (Midrash). Thus God taught that one should always consult others before embarking upon major new initiatives and He was not deterred by the possibility that some might choose to find a sacrilegious implication in the verse.” Chumash, p. 8.

b). Note under Genesis 3:1-14 “The Torah does not say how much time elapsed between the creation of Adam and Eve and their expulsion from the Garden of Eden. The Sages, however, tell us explicitly that all the events related here, including the birth of Cain and Abel occurred on the day Adam was created.” Chumash, p. 15.

c). Note under Genesis 3:16: Before the sin, Adam and Eve lived together and she conceived and gave birth immediately and painlessly. Now that would change.” Chumash, p. 17.

d. and [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

e. endless [Strong: 562 apérantos, ap-er'-an-tos; from G1 (as a negative particle) and a secondary derivative of G4008; unfinished, i.e. (by implication) interminable:—endless.]

  

g. genealologies [Strong: 1076 genealogía, ghen-eh-al-og-ee'-ah; from the same as G1075; tracing by generations, i.e. "genealogy":—genealogy.]

2. “...which minister questions, rather than godly edifying which is in faith: so do.”

a. which [Strong: 3748 hóstis, hos'-tis; from G3739 and G5100; which some, i.e. any that; also (definite) which same:—X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever).]

b. minister paréchō, par-ekh'-o; from G3844 and G2192; to hold near, i.e. present, afford, exhibit, furnish occasion:—bring, do, give, keep, minister, offer, shew, +trouble.]

c. questions [Strong: 2214 zḗtēsis, dzay'-tay-sis; from G2212; a searching (properly, the act), i.e. a dispute or its theme:—question.]

d. rather [Strong: 3123 mâllon, mal'-lon; neuter of the comparative of the same as G3122; (adverbially) more (in a greater degree)) or rather:—+ better, × far, (the) more (and more), (so) much (the more), rather.]

e. than [Strong: 2228 ḗ, ay; a primary particle of distinction between two connected terms; disjunctive, or; comparative, than:—and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea. Often used in connection with other particles.]

  

g. Godly [Strong: 2316  theós, theh'-os; of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:—X exceeding, God, god(-ly, -ward).]

h. edifying [Strong: 3620 oikodomía, oy-kod-om-ee'-ah; from the same as G3619; confirmation:—edifying.]

i. which [Strong: 3588 ho, ho; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):—the, this, that, one, he, she, it, etc.]

  

j. [is] in [Strong: 1722 en, en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 and G1537); "in," at, (up-)on, by, etc.:—about, after, against, + almost, × altogether, among, × as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), × mightily, (because) of, (up-)on, (open-)ly, × outwardly, one, × quickly, × shortly, (speedi-)ly, × that, × there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

k. faith [so do] [Strong: 4102 pístis, pis'-tis; from G3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.]

1). It would be foolish to believe the culture ordained by God to receive the Covenants, the promises, the law would not have wonderful edifying commentary concerning it. As the examples cited above show, there are elements of Jewish thought that is to be rejected, but I believe there are elements of Jewish thought that should be accepted. It is no different in Christian tradition, for I have read many so called Christian commentators say some outrageous things concerning Scripture. I read one tradition that said that when Jesus was born he did not pass through the birth canal, he just appeared or transported out of Mary’s womb. The same source cited how that Mary was conceived immaculate in her mother’s womb. These untruths were written to support the false doctrine that Mary had an intricate part in the plan of redemption other than being the mother of Jesus; that likewise she has a large part in the present redemption process, even to the extent that she is the one answering prayer not Jesus. The list of examples of so called Christian literature that belongs in loony bins is no more or no less to be avoided. In light of all this I want to look at four examples where Jewish rabbinic tradition was not just “wonderful edifying commentary”, but was inspired by God and included into the inspired canon of the New Testament.

a). 2 Timothy 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

(1) Names of two legendary wizards of Pharaoh "who withstood Moses" (II Tim. iii. 8) by imitating "with their enchantments" the works of Moses and Aaron, though they were defeated (Ex. vii. 11, viii. 7). According to rabbinical tradition they were the two chiefs of the magicians at the court of Pharaoh who foretold the birth of Moses, "the destroyer of the land of Egypt," thereby causing the cruel edicts of Pharaoh (Soṭah 11a; Sanh. 106a). They said to Moses when he performed his miracles with the water and the rod: "Dost thou wish to introduce magic into Egypt, the native land of the magic art?" (Men. 85a). http://www.jewishencyclopedia.com/articles/8513-jannes-and-jambres

b). 1 Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

(1) Jewish New Testament Commentary, David H.  Stearn, Jewish New Testament publications, Inc. p. 469.  “According to the Aggadah [the legendary and midrashic material woven bout the Tanakh], the Children of Israel were accompanied in the desert by a rolling stone that poured forth water.” (Avraham Chill, The Minhagim, New York: Sepher-Hermon Press, Inc., 1979, p.322)

(2) THE  CHUMASH; The Torah, Haftaros and Five Megillos with a Commentary Anthologized from the Rabbinic Writings; The Stone Edition, Ninth Impression of the Eleventh Edition. [Note on Numbers 20:8]. “The rock. The definite article the indicates that this was a known rock. The Sages teach that God had created a rock that He used often as a source of miraculous waters. This was the rock that the angel revealed to Hagar when her son Ishmael was dying of thirst (Genesis 21:19), and from which Moses was commanded to draw water nearly forty years earlier (Exodus 17:6). And that same rock accompanied the people throughout their wanderings, as long as Miriam was alive. After her death, it ceased to yield water and was hidden (Ramban).”

c). Hebrews 2:2 For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;

(1) In his book, The Exegetical Imagination- On Jewish Thought and Theology, page 183, Michael Fishbane writes: “Rabbi Nahman says…Hence when the people of Israel at Sinai said, na’aseh ve-mishma (“Let us do and hear”; Exodus 24:7) they achieved a blissful moment of transcendence, when myriads of angels crowned each and every one with the manifest or exoteric meaning of Torah, the level of na’aseh (doing), and with its hidden or esoteric truth, called mishma (hearing).”

(2) Alfred Edersheim was a Messianic Jew. In his book, Bible History, Book 2, Chapter 10, p. 206, Note #10: “When we read that the law was “received by the ministration of angels”, we are not to understand by it that God Himself did not speak all these words, but either to refer it to those “ten thousands” of angels who were His attendants when He spoke on Sinai,” [Note D.C. The reference to “ten thousands of angels” is a quote of Deuteronomy 33:2.]

(3) Vincent’s Word Studies,  Vol. 1, pp 484, 485. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deut. 33:2, Cp. Psalm 68:17. Paul expressly says that the law was administered by the medium of angels.

(4) Jewish New Testament Commentary, David Stern, pp.246, 247. “The verse of the Tanakh which comes closest to stating outright that the Torah…was delivered by angels  is found in Moshe’s [Moses’] final speech before his death: Adonai came from Sinai and rose from Seir to them; he shone forth from Mount Paran; and he came from the holy myriads;…at his right hand eshdat lamo (Deuteronomy 33:20. Hebrew eshdat lamo is taken by some Jewish commentator to mean, “was a fiery law (esh-dat) for them” The Septuagint translates the passage, “at his right hand were his angels with him”. Rashi says that the holy myriads” were angels. Strack and Billerbeck, in their six-volume Commentary of the New Testament from the Talmud and Midrash (Munich: C.H. Beck’sche, 1975 reprint of 1926 original, in German), give several dozen citations from rabbinic literature showing that the idea of angelic mediation of the Torah was widespread.

(5) Deuteronomy 33:2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

(6) Deuteronomy 33:2 [Septuagint] And he said, The Lord is come from Sina, and has appeared from Seir to us, and has hasted out of the mount of Pharan, with the ten thousands of Cades; on his right hand were his angels with him.

(7) When the KJV, “from his right hand went a fiery law for them”, is compared beside the Septuagint, “on his right hand were his angels with him”, I guess the conclusion is the angels gave the law?

(8) Josephus, a Jewish historian, writes in his, Histories of the Jews,  Book 15, Chapter 5, Section 3, “And we for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors;…”

(9) It is clear from these Scriptures that there were angels present at Sinai when God gave the law. Not only that, it is also clear that an oral Jewish tradition was incorporated into the inspired word of God.

d). Galatians 3:16, 17 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

(1) Stone Edition of the Chumash, Mesorah Publications, Ltd. Ninth Impression of the Eleventh Edition, July 2007: Although the verse [Exodus 12:40] gives the duration of Israel’s stay in Egypt as 430 years, it is clear that the nation could not have been in Egypt for that long, for the lifetimes of Kehoth, who came with Jacob, and his son Amram total only 270 years, and Amram’s son Moses was eighty at the time of the Exodus. Rather, the Rabbinic tradition, as cited by Rashi, is as follows: The Covenant between the Parts Genesis 15:7-21) took place 430 years before the Exodus, and that is the period referred to in our verse.

4). It was these Biblical facts that convinced me that some Jewish literature was worthy of looking into, tempered by the fact it would have to be in agreement with the Scriptures, both Old and New Testaments.