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BUT
AVOID: periistaso (2SPMM): (Titus
1:14;
1 Timothy 1:3-7;
4:7;
2 Timothy 2:23)
But (1161)
(de) introduces a contrast, in this case the reaction Titus is to
have to matters that are contrary to the teaching commanded in
Titus 3:8
(see
note)
Avoid (4026)
(periistemi
from peri = around + histemi = to
stand) means literally to stand around which is the use in 2 of the 4 NT
occurrences (see below).
The word can also
mean to turn oneself about or to be a "bystander". The
figurative meaning is to turn oneself about for the purpose of avoiding
something. The action called for is to be
aloof and keep oneself away from being involved in some
activity. This figurative use pictures one actually going around
something in order to avoid it. Phillips translates it "steer
clear". Another source renders it "give them a wide berth".
Paul is telling
Titus as well as the other church leaders on Crete to stand aloof so that he will avoid foolish unprofitable and
worthless speculations. Those who taught these things listed below not
only polluted and corrupted the churches but, by their sinful lifestyles
hindered the credibility of the gospel. How does this type of leaven
corrupt the church? The NT gives several effects of false teaching -- It
unsettles the soul (Acts 15:24), shipwrecks faith (1Ti 1:19), leads
to the ruin of the hearers (see note
2 Ti 2:14),
produces ungodliness (see note
2Ti 2:16),
and spreads “like gangrene” (see note
2 Timothy 2:17).
Periistemi
is used 4 times in the (John 11:42; Acts 25:7; 2 Tim 2:16; Titus
3:9) and 3 times in the
Septuagint (LXX)
(Josh 6:3; 1 Sam 4:15; 2 Sam 13:31) and is translated: avoid, 2;
standing around, 1; stood around, 1.
Periistemi
is used with the literal meaning in John and Acts...
John 11:42 "And I knew that
Thou hearest Me always; but because of the people standing around
(periistemi) I said it, that they may believe that Thou didst send Me."
Acts 25:7 And after he had
arrived, the Jews who had come down from Jerusalem stood around
him, bringing many and serious charges against him which they could not
prove;
Paul used
periistemi figuratively in his command to Timothy to...
Avoid
worldly and empty chatter, for it will lead to further ungodliness (see
note
2 Timothy 2:16).
In both Titus 3:8 and
2 Timothy 2:16 periistemi is a
command in the
present imperative
which calls for a continual action on the part of Titus and Timothy. The charge is to shun these things, deliberately and habitually
avoiding them. "Turn
yourself about so that you will avoid these things". "Continually place
yourself at a distance from these and stand aloof from them."
The
middle voice
speaks of a reflexive action, one in which the subject initiates the
action and participates in effect of the
action. The idea of "reflexive" is that it expresses action directed on
oneself. You yourself do this is the idea.
This command is
specifically given to Titus but obviously applies to believers because no
one is completely exempt from the corruptive influence of falsehood.
Just as a doctor cannot help being exposed to a dangerous disease he is
treating, a godly preacher or teacher cannot help being exposed to
dangerous ideas. But just as a doctor keeps exposure to the minimum and
concentrates on destroying the disease, so the godly preacher or teacher
must keep exposure to falsehood at a minimum, while opposing and seeking
to exterminate it with the truth. The spiritual plight of many
denominations and Christian institutions that once were solidly biblical
is abundant proof of the pernicious and pervasive destructiveness of
false doctrine.
Now Paul "lists" 4 things Titus (and every
believer) is to "steer clear of". Each of these
nouns lacks the definite article in the Greek ("the")
which stresses the quality of these things (as opposed to a specific
controversy that may have arisen... he is to shun foolish controversies
in general, and the same for genealogies, strife, and disputes about the
law). The same sort of problems also existed at Ephesus (cf. 1Ti
1:3-7).
Spurgeon comments that...
There are
always plenty of thorn about, and there are certain professors who spend
half their lives in fighting about nothing at all. There is no more in
their contention than the difference between Tweedledum and Tweedledee;
but they will divide a church over it, they will go through the world as
if they had found out a great secret,-it really is not of any
consequence whatever,-but having made the discovery, they judge
everybody by their new-found fad, and so spread a spirit that is
contrary to the Spirit of Christ.
There are hundreds of questions,
which are thought by some people to be very important, but which have no
practical bearing whatever, either upon the glory of God, or upon the
holiness of man. We are not to go into these matters; let those who have
time to waste take up these questions; as for us, we have not time
enough for things that are unprofitable and vain.
Spurgeon's devotional on Titus 3:9...
Our days are few, and are far better spent in doing good, than in
disputing over matters which are, at best, of minor importance. The old
schoolmen did a world of mischief by their incessant discussion of
subjects of no practical importance; and our Churches suffer much from
petty wars over abstruse points and unimportant questions. After
everything has been said that can be said, neither party is any the
wiser, and therefore the discussion no more promotes knowledge than
love, and it is foolish to sow in so barren a field. Questions upon
points wherein Scripture is silent; upon mysteries which belong to God
alone; upon prophecies of doubtful interpretation; and upon mere modes
of observing human ceremonials, are all foolish, and wise men avoid
them. Our business is neither to ask nor answer foolish questions, but
to avoid them altogether; and if we observe the apostle’s precept (Titus
3:8) to be careful to maintain good works, we shall find ourselves far
too much occupied with profitable business to take much interest in
unworthy, contentious, and needless strivings.
There are, however, some questions which are the reverse of foolish,
which we must not avoid, but fairly and honestly meet, such as these: Do
I believe in the Lord Jesus Christ? Am I renewed in the spirit of my
mind? Am I walking not after the flesh, but after the Spirit? Am I
growing in grace? Does my conversation adorn the doctrine of God my
Saviour? Am I looking for the coming of the Lord, and watching as a
servant should do who expects his master? What more can I do for Jesus?
Such enquiries as these urgently demand our attention; and if we have
been at all given to cavilling, let us now turn our critical abilities
to a service so much more profitable. Let us be peace-makers, and
endeavour to lead others both by our precept and example, to “avoid
foolish questions.” (Morning and evening)
FOOLISH
CONTROVERSIES: moras de zeteseis:
Foolish (3474)
(moros) is always used as term of reproach and conveys the
meaning of that which is mentally dull, stupid or moronic (English = “moron”).
In secular Greek moros meant a weakness of understanding or
judgment, sometimes through stupidity, sometimes through confusion, but
always demanding censure. In English that which is foolish is
lacking in sense, judgment or discretion and thus is ridiculous, absurd
and not worthy of consideration. The idea of "foolish" in Scripture
speaks more of moral than intellectual deficiencies. It is used to
picture people who live life as if God and His will were of no
consequence.
What Paul is
saying is that wasting time discussing these controversial, contentious
matters is a seriously foolish behavior for God’s people to be involved
in. It wastes time that should be spent proclaiming and expounding the
gospel by which men enslaved to sin are set free in this life and the
one to come.
Controversies
(2214)
(zetesis
from zetéo = to seek) is a word used by the Greeks to indicate philosophical inquiry.
To some extent zetesis is used with this meaning once in the NT,
Luke recording...
Acts 25:20 "And being at a
loss how to investigate such matters, I asked whether he was
willing to go to Jerusalem and there stand trial on these matters.
Zetesis is
found 7 times in the (John 3:25; Acts 15:2, 7; 25:20; 1 Tim 6:4; 2
Tim 2:23; Titus 3:9) and not in the
Septuagint (LXX)
and is translated: controversial questions, 1;
controversies, 1; debate, 2; discussion, 1; how to investigate, 1;
speculations, 1.
The most common
meaning of zetesis refers to the exchange of words for the
purpose of disputing, engaging in contentious, controversial questions.
Zetesis denotes the preoccupation with pseudo-intellectual
theorizing. It pictures one engaging in
debates rather than the carrying out of a genuine search for
information...
Acts 15:2 And when Paul and
Barnabas had great dissension and debate (zetesis) with them, the
brethren determined that Paul and Barnabas and certain others of them
should go up to Jerusalem to the apostles and elders concerning this
issue.
John 3:25 There arose
therefore a discussion (zetesis = "controversy" Amplified) on the
part of John's disciples with a Jew about purification.
1 Timothy 1:4 nor to pay
attention to myths and endless genealogies, which give rise to mere
speculation (zetesis) rather than furthering the administration of
God which is by faith.
1 Timothy 6:4 he is conceited
and understands nothing; but he has a morbid interest in
controversial questions (zetesis) and disputes about words,
out of which arise envy, strife, abusive language, evil suspicions,
2 Timothy 2:23 But
refuse foolish and ignorant speculations (zetesis), knowing that
they produce quarrels.
AND
GENEALOGIES: kai genealogias:
Genealogies
(1076)
(genealogia from genealogeo = recount a family's origin
and lineage, trace ancestry in turn from genea = generation +
légo = reckon) literally refers to accounts of an ancestry. The genealogies
apparently were not treated primarily as historical
documents but according to some commentators they were subjected to a highly symbolic interpretive
scheme. Names, dates and places supposedly contained hidden meanings
which became the basis for esoteric doctrines.
Paul is not
referring to the genealogies found in Scripture, for these are critical
for determining the lineage of the Messiah, as noted in the opening of
Matthew 1:1ff ("The book of the genealogy of Jesus Christ, the
son of David, the son of Abraham.") and in Luke 3:23-38. Paul is
referring to the many fanciful interpretations of such genealogies which
could easily degenerate into controversial speculation and strife.
AND STRIFE:
kai ereis:
Strife (2054) (eris)
means contention, wrangling,
quarrels. It refers to engagement in rivalry, especially with reference
to positions taken in a matter, such a belief in the meaning of a
genealogy! strife, a general term that carries the ideas of all kinds of
self-centered rivalry and contentiousness about the truth. Strife
is an expression of enmity with bitter sometimes violent conflict or
dissension. It refers to persistent contention, bickering, petty
disagreement, and enmity. It reflects a spirit of antagonistic
competitiveness that fights to have its own way, regardless of cost to
itself or of harm to others. It is produced by a deep desire to prevail
over others, to gain the highest prestige, prominence, and recognition
possible. Strife is characterized by self-indulgence and egoism. It has
no place even for simple tolerance, much less for humility or love.
Eris is
found 9 times in the (Ro
1:29 - note;
Ro 13:13 - note;
1Cor 1:11; 3:3; 2Cor 12:20; Gal 5:20;
Philippians 1:15 - note;
1Ti 6:4; Titus 3:9) and not in the
Septuagint (LXX).
Barclay
writes that strife (eris)...
is the contention which is born of
envy, ambition, the desire for prestige, and place and prominence. It
comes from the heart in which there is jealousy. If a man is cleansed of
jealousy, he has gone far to being cleansed of all that arouses
contention and strife. It is God-given gift to be able to take as much
pleasure in the successes of others as in one’s own...Eris is the
spirit that is born of unbridled and unholy competition. It comes from
the desire for place and power and prestige and the hatred of being
surpassed. It is essentially the sin which places self in the foreground
and is the entire negation of Christian love...(Eris) is a word of
battles. It denotes rivalry and competition, discord about place and
prestige. It is the characteristic of the man who has forgotten that
only he who humbles himself can be exalted. (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press)
Strife is
typical of those who are unsaved (Ro
1:29) and of who
are who are of
the night (Ro
13:13), is productive of divisions
(1Cor 1:11), is one of the deeds of the flesh (1Cor 3:3, 2Cor 12:20), it
characterized those who preached Christ from selfish motives (Phil
1:15) and which
if constantly practiced strongly suggests that person is an unbeliever
(Gal 5:20).
Paul explains the
relationship between controversial questions (zetesis = controversies
here in Titus 3:9) and strife recording that...
1Timothy 6:3-4 If anyone
advocates a different doctrine, and does not agree with sound words,
those of our Lord Jesus Christ, and with the doctrine conforming to
godliness, he is conceited and understands nothing; but he has a morbid
interest in controversial questions (zetesis) and disputes about
words (logomachia = literally "word battles") out of which arise envy,
strife (eris), abusive language, evil suspicions..." (Comment:
Here we see one man constantly contradicting the other which in the
language of mythology is as if Eris, the goddess of strife has a field
day.)
AND DISPUTES
ABOUT THE LAW: kai machas nomikas:
Disputes (3163)
(mache
from machomai = to fight - this word is used for
physical combat, especially military) when used literally
refers to physical combat or a contest fought with weapons = battle,
conflict, fight. The idea is a serious clash or conflict, and can be
either physical or non-physical. It pictures violent personal
relationships.
The antithesis of
mache
is the derivative Greek word
amachos
which according to Vine
originally meant "invincible" (incapable of being conquered, overcome or
subdued) but then came to mean a "non fighter", one who is reluctant to
fight and who is not always looking for a fight (especially of a verbal
nature). Not quarrelsome (not apt or disposed to quarrel in an
often petty manner = stresses an ill-natured readiness to fight without
good cause). This person is not contentious and so does not
exhibit an often perverse and wearisome tendency (even a fondness) for
arguing, quarreling and disputing. You usually know who these folks are!
Amachos refers not so much to physical violence as to a
quarrelsome person. To have a contentious person in leadership will
result in disunity and disharmony, seriously hindering the effectiveness
of that leadership team. Wuest says
that
amachos
describes a person "who does not go about with a chip on his shoulder."
Amachos is
in the list of qualifications of an overseer, where Paul records that a
candidate should
not addicted to wine or pugnacious,
but gentle, uncontentious, free from the love of money. (1Ti
3:3)
All the NT uses of
mache are figurative and in the plural
referring to battles fought with words not weapons (although the tongue can
certainly be a vicious weapon of sorts!) - disputes, fightings, quarrels,
strife.
Mache is
thought by some lexicons to be the source of the word machaira
(“sword”).
NIDNTT
writes that
mache etc. (from Homer),
originally meant hand to hand combat, first of all in war, but then also
in sport. It has also in addition the neutral sense of to quarrel,
wrangle, contend.
Mache is
used only 4 times (here in Titus 3:9) in the NT...
2Cor 7:5 For even when we came
into Macedonia our flesh had no rest, but we were afflicted on every
side: conflicts (mache) without, fears within. (Comment: Paul
came to Troas in search of Titus. Instead of relief Paul found conflicts
- probably refers to those in Macedonia who did not welcome Paul and in
fact wanted to get rid of him)
2 Timothy 2:23
But refuse foolish and ignorant speculations, knowing that they produce
quarrels. (see
note)
James 4:1 What is the source
of quarrels ("the wars" KJV = polemos = warfare) and conflicts
among you? Is not the source your pleasures that wage war in your
members? (Comment: Polemos pictures the chronic state or
continuous campaign of war while mache presents the separate
conflicts or battles of the war in general.)
Mache is
found 17 times in the
Septuagint (LXX)
(Ge 13:7-8; Josh 4:13; Judg 20:38; 2 Sam 22:44; Job 38:23; Prov 15:18;
17:1, 14, 19; 25:8, 10; 26:20f; 30:32f; Isa 58:4). The LXX uses refer to
both physical or non-physical conflicts.
Genesis 13:7 And there was
strife (LXX
= mache) between the herdsmen of Abram's livestock and the herdsmen of
Lot's livestock. Now the Canaanite and the Perizzite were dwelling then
in the land. 8 Then Abram said to Lot, "Please let there be no strife
(LXX
= mache) between you and me, nor between my herdsmen and your herdsmen,
for we are brothers.
Joshua 4:13 about 40,000, equipped for war (LXX
= mache), crossed for battle before the LORD to the desert plains of
Jericho.
2 Samuel 22:44 "Thou hast also delivered me from the
contentions (Hebrew = rib = strife, disputes;
LXX
= mache) of my people; Thou hast kept me as head of the nations; A
people whom I have not known serve me.
Proverbs 15:18 A hot-tempered man stirs up strife (LXX
= mache), But the slow to anger pacifies contention.
Proverbs 17:1 Better is a dry morsel and quietness with it Than a
house full of feasting with strife (LXX
= mache).
Proverbs 17:14 The beginning of strife is like letting out water,
So abandon the quarrel before it breaks out.
Proverbs 17:19 He who loves transgression loves strife; He who
raises his door seeks destruction.
Proverbs 26:20 For lack of wood the fire goes out, And where
there is no whisperer, contention (LXX
= mache) quiets down. 21 Like charcoal to hot embers and wood to fire,
So is a contentious man to kindle strife. (LXX
= mache)
Proverbs 30:33 For the churning of milk produces butter, And
pressing the nose brings forth blood; So the churning of anger produces
strife.
A related Greek word,
polemos, from which we get the English “polemics (an
aggressive attack on or refutation of opinions or principles of
another)” relates to general, prolonged, and serious disputing or
combat and is often rendered “war". In comparison, mache represents the separate conflicts or battles of the
war in general. (cf use of both words in James 4:1 below).
These word fights are over the Law of Moses presumably as it
relates to Christians, a battle which was settled on the Cross, when Jesus took
upon Himself the curse that the Law decreed for sin.
FOR THEY ARE
UNPROFITABLE AND WORTHLESS: eisin (3PPAI) gar anopheleis kai mataioi:
(Job
15:3;
1 Corinthians 8:1;
13:2;
2 Timothy 2:14)
These things listed above
produce no spiritual benefit. They are useless and morally fruitless,
and hence unworthy of time and serious consideration.
Unprofitable
(512)
(anopheles
from a = without +
opheleo = to profit) serving no purpose. It describes that
which does not offer any special benefit and thus is without advantage,
is useless and is unprofitable. In Titus 3:9, anopheles describes
the "disputes about the law" which serve no purpose, and hence
are noxious and even injurious.
The only other NT
use is in Hebrews describing the old covenant ...
Hebrews 7:18
(note)
For, on the one
hand, there is a setting aside of a former commandment because of its
weakness and uselessness. (anopheles) (Comment: The law was
useless in the sense that it could not save
or bring about inward change in a person.)
The
Septuagint (LXX)
uses
anopheles to describe idols:
"The priests did not
say, ‘Where is the Lord?’ And those who handle the law did not know Me;
The rulers also transgressed against Me, and the prophets prophesied by
Baal and walked after things that did not profit. (anopheles)"
(Jer
2:8).
In Isaiah after asking and answering the rhetorical
question
"Do not tremble and do not be afraid; Have I not long since
announced it to you and declared it? And you are My witnesses. Is there
any God besides Me, or is there any other Rock? I know of none.” (Isa 44:8)
God then asks
"Who has fashioned a god or cast an idol to no
profit (anopheles)? (Isa 44:10).
Worthless (3152) (mataios
from maten = groundless, invalid)
(see related
logomacheo) means vain, empty,
devoid of force, lacking in content, nonproductive,
useless, dead, fruitless, aimless, of no real or lasting value. This
adjective describes an ineffectual attempt to do something or an
unsuccessful effort to attain something. Mataios emphasizes
aimlessness or the leading to no object or end and thus is used to
describe false gods or idols in contrast to the true God (see below).
NIDNTT
comments that...
The word mataios and its
derivatives have an essentially more personal application. It is used in
the sense of empty, useless, worthless, and futile. It denotes a person
who falls short of God’s standard and human norms. His life is illusory,
motiveless, aimless, scandalous and foolish (Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
Mataios
therefore
describes unbelievers, whose lives sadly are futile because they lack divine insight
and are thus are unable to live a life filled with eternal purpose and
everlasting effect (see contrast of the eternal impact of the life of a
believer disciplining himself or herself for godliness ). Unbelievers
lead a futile life, in that it does not measure up to that for which
human life was created, that ultimate purpose being to glorify God.
How grateful the redeemed should be (Ps
107:2) that we have been ransomed from a futile existence by
such a tremendous transaction...delivered from slavery to the world,
flesh and devil by the blood of the Lamb.
TDNT adds
that...
The word mataios carries the
senses of “vain,” “deceptive,” “pointless,” “futile.” While kenós (2756)
means “worthless,” mataios means “worthless because deceptive or
ineffectual.” mataios implies antithesis to the norm, which may
at times be liberating but is more often harmful. Tragedy raises the
ultimate question whether everything is not mataios. Religion
offers a partial answer by pointing to the divine world, but the
plurality and mutability of the gods undermine this answer. Later Greek
thought makes little use of the group, perhaps because it raises so
unsettling a question, and involves such practical self-contradiction. (Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
Testament. Eerdmans)
The idea behind
mataios brings to mind pictures like building a house on sand (see
note on Jesus' warning in
Mt 7:24;
7:25;
7:26;
7:27), chasing the wind,
shooting at stars, pursuing one’s own shadow. The spiritual plight of
many denominations and Christian institutions that once were solidly
biblical is abundant proof of the pernicious and pervasive
destructiveness of false and therefore worthless doctrine.
Mataios is
used 6 times in the (Acts
14:15;1Cor
3:20; 15:17;Titus
3:9;Jas
1:26;1
Pet 1:18) and is
translated: futile, 1; useless, 1; vain things, 1; worthless, 3
Luke quotes Paul
who uses mataios as a synonym for idolatry
declaring
Acts
14:15 "Men, why are you doing these things? We are also men of the
same nature as you, and preach the gospel to you in order that you
should turn from these vain (mataios) things to a living
God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN
THEM.
Here are the other
uses of mataios in the NT...
1Cor 3:20
and again, "THE LORD KNOWS THE REASONINGS of the wise, THAT THEY ARE
USELESS."
1Cor 15:17
and if Christ has not been raised, your faith is worthless; you
are still in your sins.
James 1:26
If anyone thinks himself to be religious, and yet does not bridle his
tongue but deceives his own heart, this man's religion is worthless.
1 Peter 1:18
knowing that you were not redeemed with perishable things like silver or
gold from your futile way of life inherited from your forefathers ( see
note) (Comment:
With this better sense of the meaning of mataios can you see how
we the redeemed should be powerfully motivated out of a sense of
profound gratitude to conduct ourselves in fear during the time of our
stay on earth?)
Mataios is
used about 75 times in the
Septuagint (LXX)
(Ex 20:7; 23:1;
Lev 17:7; Deut 5:11; 1Ki 16:2, 13, 26; 2Ki 17:15; 2 Chr 11:15; Est 4:17;
Job 20:18; Ps 5:9; 12:2; 24:4; 60:11; 62:9; 94:11; 108:12; Pr 12:11;
21:6; 26:2; 30:8; 31:30; Isa 1:13; 2:20; 22:2; 28:29; 29:8; 30:7, 15,
28; 31:2; 32:6; 33:11; 44:9; 45:19; 49:4; 59:4; Jer 2:5; 8:19; 10:3, 15;
51:18; Lam 2:14; 4:17; Ezek 8:10; 11:2; 13:6ff, 19; 21:29; 22:28; Hos
5:11; 6:8; 12:1; Amos 2:4; Jonah 2:8; Mic 1:14; Zeph 3:13; Zech 10:2;
11:17; Mal 3:14) where it is
used several times for the Hebrew word habal (01891)
which is rendered vanity or vanities, and frequently is
used to describe to idols which are vain, empty, dead, useless
and fruitless! For example in
2Ki 17:15
we read the tragic explanation of why Israel was taken captive into
Assyria...
“They
rejected
His
statutes
and His
covenant
which He
made with their
fathers and His
warnings with
which He
warned them. And
they followed
vanity (mataios - alluding to
the gross idolatry Israel succumbed to) and
became
vain
(related verb mataioo = become futile or useless), and went
after
the
nations
which
surrounded them
(which went after gross idolatry), concerning
which the
LORD had
commanded them not
to
do like them.”
Wiersbe
comments on this section writing that...
We wish we did not have “problem
people” in our churches; but wherever there are people, there can be
problems. In this case, Paul warned Titus to avoid people who like to
argue about the unimportant things of the faith. I recall being
approached by a young man after a Bible lesson and getting involved with
him in all sorts of hypothetical questions of doctrine. “Now, if this
were true... if that were true...” was about all he could say. I was
very inexperienced at the time; I should have ignored him in a gracious
way. As it was, I missed the opportunity to talk with several sincere
people who had personal problems and wanted help. I have learned that
professed Christians who like to argue about the Bible are usually
covering up some sin in their lives, are very insecure, and are usually
unhappy at work or at home." (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor)
In Morning and
Evening Spurgeon writes the following devotional entitled "Avoid
Foolish Questions"...
Our days are few, and are far better
spent in doing good, than in disputing over matters which are, at best,
of minor importance. The old schoolmen did a world of mischief by their
incessant discussion of subjects of no practical importance; and our
Churches suffer much from petty wars over abstruse points and
unimportant questions. After everything has been said that can be said,
neither party is any the wiser, and therefore the discussion no more
promotes knowledge than love, and it is foolish to sow in so barren a
field. Questions upon points wherein Scripture is silent; upon mysteries
which belong to God alone; upon prophecies of doubtful interpretation;
and upon mere modes of observing human ceremonials, are all foolish, and
wise men avoid them. Our business is neither to ask nor answer foolish
questions, but to avoid them altogether; and if we observe the apostle’s
precept (Titus 3:8) to be careful to maintain good works, we shall find
ourselves far too much occupied with profitable business to take much
interest in unworthy, contentious, and needless strivings.
There are, however, some questions which are the reverse of foolish,
which we must not avoid, but fairly and honestly meet, such as these: Do
I believe in the Lord Jesus Christ? Am I renewed in the spirit of my
mind? Am I walking not after the flesh, but after the Spirit? Am I
growing in grace? Does my conversation adorn the doctrine of God my
Saviour? Am I looking for the coming of the Lord, and watching as a
servant should do who expects his master? What more can I do for Jesus?
Such enquiries as these urgently demand our attention; and if we have
been at all given to caviling (raising trivial and frivolous
objections), let us now turn our critical abilities to a service so much
more profitable. Let us be peace-makers, and endeavour to lead others
both by our precept and example, to “avoid foolish questions.”
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