Avoiding Historical Examples as Doctrinal Authority
The Apostle Paul, in his first letter to Timothy, warns against "stories and endless genealogies" that lead to "arguings, rather than that stewardship of God which is with faith" (1 Timothy 1:4, Rotherham translation [1]). This admonition highlights a principle of avoiding historical examples or narratives that do not contribute to sound doctrine or godly living.
Commentators across various traditions interpret Paul's warning against "fables" and "genealogies" as a caution against speculative or unedifying historical accounts. John Gill, a Baptist/Reformed commentator, suggests that "profane and old wives' fables" could refer to Jewish traditions of the elders, Gnostic teachings, or "doctrines of demons" that forbid marriage and certain foods [6]. These are characterized as "impious and ungodly" and "foolish and impertinent," to be rejected in favor of "words of faith and good doctrine" [6]. Similarly, Adam Clarke, a Methodist/Wesleyan commentator, connects these fables to the "Talmudical writings" of the Jews, which he describes as "stuffed with the most ridiculous and profane fables," and also to the "legends of the Romish Church" [9]. The Jamieson, Fausset & Brown commentary (Presbyterian) on 1 Timothy 4:7 advises to "refuse, reject, avoid, have nothing to do with" such "anile myths," because they are "profane" and lead away from "godliness" [7]. This perspective emphasizes that historical narratives, when they become speculative or unverified, can distract from the core tenets of faith and practical piety.
The concern is not with history itself, but with the use of history. John Calvin, one theologian, underscores the "utility of this History" in his commentary on Genesis, indicating that historical accounts, when properly understood, can be foundational for doctrine [2]. However, the emphasis is on the "doctrine of the Law" and making it "familiarly known" [2]. The danger arises when historical narratives, particularly those lacking clear scriptural authority, are elevated to a position of doctrinal authority, leading to "arguings" rather than faith [1].
Jesus himself affirmed the authority and principles of the Old Testament, stating, "Think not that I am come... to destroy the law, or the prophets" (Matthew 5:17) [5]. This indicates that established, divinely inspired historical and legal texts hold a foundational place. However, this is contrasted with "the reigning traditional teaching" of his time, which often relied on interpretations and traditions that had diverged from the original principles [5]. The Jamieson, Fausset & Brown commentary on this passage highlights the distinction between the "authority and principles of the Old Testament" and later human traditions [5].
The principle extends to avoiding anything that leads away from truth [4]. Calvin also advises abstaining from "that kind of doctrine, which has an appearance of being evil, though it is not really so" [3]. This suggests a cautious approach even to teachings that might seem innocuous but could potentially obscure truth or lead to unhelpful disputes. The focus is on discerning truth through "careful examination" [3].
Even in instances where historical examples might seem to offer moral guidance, there is a caution against using them to establish doctrine. For example, in the account of Jesus and the woman caught in adultery, Bishop Pearce, as cited by Adam Clarke, notes that Jesus did not condemn the woman because he was not a magistrate and she had not been legally tried [8]. This illustrates that Jesus did not use a specific historical situation to establish a universal legal precedent or to undermine the seriousness of sin, but rather acted within the specific context, avoiding the role of a civil judge [8].
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.9: far I have treated briefly, as the occasion required, of the utility of this History. 29 29 Touchant l’utilite de l’histoire contenue au livre de Genese . — Touching the utility of the history contained in the Book of Genesis. — French Tr. As for the rest, I have labored — how skilfully I know not, but certainly faithfully — that the doctrine of the Law, the obscurity of which has heretofore repelled many, may become familiarly known. There will be readers, I doubt not, who would desire a more ample explication of particular passag”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 67.9: abstain from that kind of doctrine, which has an appearance of being evil, though it is not really so — not that he allows that it should be altogether rejected, but inasmuch as it ought not to be received, or to obtain belief. For why has he previously commanded that what is good should be held fast , while he now desires that we should abstain not simply from evil, but from all appearance of evil? It is for this reason, that, when truth has been brought to light by careful examination, it is assuredly becoming in”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 19:27: Avoid whatever leads from truth.”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:17: IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion ”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 4:7: But refuse profane and old wives' fables,.... Either Jewish ones, the traditions of the elders; or those of the Gnostics, concerning God, angels, and the creation of the world; or those doctrines of demons, and which forbad marriage, and commanded abstinence from meats before mentioned; which are called profane, because impious and ungodly, and old wives' fables, because foolish and impertinent; and which were to be rejected with abhorrence and contempt, in comparison of the words of faith and good doctrine. And exercise thyself rather unto godliness; either to th”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:7: refuse--reject, avoid, have nothing to do with (Ti2 2:23; Tit 3:10). old wives' fables--anile myths (Ti1 1:4, Ti1 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (Ti1 1:4-7; Ti1 6:20; Ti2 2:16; Tit 1:1-2). exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (Ti1 4:3, Ti1 4:8; compare Ti2 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (Ti1 6:11-12).”
- John (Methodist/Wesleyan) “Adam Clarke on John 8:11: Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this op”
- 1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 4:7: But refuse profane and old wives' fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline's Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendo”