Silentium

nor to devote themselves to myths and endless geneologies, which promote speculations rather than the stewardship from God that is by faith.

The true gospel preached in the New Testament is radically reasonable, centrist, plain. We like to get heady describing the unthinkable acts of God in the incarnation, resurrection, crucifixion, the provision of the Holy Spirit. But rarely are such events painted as surprising. Perhaps unexpected, but not unprophesied, perhaps miraculous, but not the kind that stretches the laws of physics to their breaking point.

Paul lays out the two types of teachers he finds in that age of the Church: the speculators and the stewards. Speculation smacks of dissipation, distraction, a prideful disconnect from reality, like a Londoner debating Prometheus while outside his city is burning. Paul here seems to divide them into two camps: Gentiles with their myths, and Jews with their geneologies (though elsewhere Paul does traget ‘Jewish myths’). But rather than wager them against the other, as they undoubtably were doing, he dismisses their obsessions as just promoting speculation.

In contrast, he offers the better aim: stewardship from God, by faith. Faith implies a sincerity of heart and a humility of mind. Stewardship rings of a relevance, responsibility, and meaningful investment. And it is from God,who rewards those who seek him.

As I urged you when I was going to Macedonia, remain at Ephesus that you may charge certain persons not to teach any different doctrine,

I have never noticed something about this verse before: Paul is not seeking to remove these mistaken teachers, merely to adjust them, train them up. With that in mind, this verse fits perfectly well at the start of this letter, which is to the young and inexperienced Timothy, who is now out on a limb, leraning how to teach and lead the hard way.

That is not to say that all wrong teachings and leadership were the same. Paul will in short order address two men he has “handed over to Satan”. But here he is speaking of teachers who are swerving into differenct doctrines, and rather than expel or sideline them, he wants them corrected.

I feel a key element here is “certain persons”. Paul – and Timothy – knows these teachers personally. This is less about protecting the doctrine of Christ and the health of the Church as it is about the personal edification of those who have been appointed to teach. Teachers have a natural inclination toward exploring curiousities in their field, both to snag the attention of the audience and for their personal engagement. But Paul warns about that here, and soon will lay down the goal, the measure by which we judge teachers and their doctrine.

Another interesting aspect, related to this, is the indication that Paul already had urged Timothy to act on this matter. Either Timothy had failed to obey, had tried and failed, or maybe had not had a chance to begin and Paul recognized his need for encouragement. The occasion for this letter is the personal encouragement of a leader so that the local Body might benefit. It admits triply upfront, twice here and subtly in “mercy” in vs 2, that Church leadership is frail and prone to mistakes – both lifestyle and in their teaching. Neither automatically disqualifies them. Rather, it qualifies them for encouragement and growth, the provision of God’s mercy and grace.

To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Paul always greeted with ‘grace and peace’  – except in his letters to Timothy where he adds mercy. Why?

Later in the chapter he explains that he was shown mercy to demonstrate to other the patience of God.

So often I view God’s personal working as for my benefit – both for my personal growth and so that I would see more of his glory. But God does not intend that. His activity in our lives is intended to testify to all who believe and will believe. He works toward and in us as the Body, as well. Timothy’s church, it seemed, needed to see that God was indeed merciful.