Avoiding Culturally Relevant but Biblically Unsound Analogies and Examples
The New Testament epistles frequently caution against engaging with "myths," "fables," and "foolish questions" that distract from sound doctrine and godly living [1, 2]. These admonitions highlight the importance of discerning between culturally resonant but biblically unsound analogies and examples, and those that genuinely promote faith and spiritual growth.
Paul's instruction to Timothy to "not pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith" (1 Timothy 1:4 LEB) directly addresses this concern [1]. Similarly, in Titus 3:9, Paul advises avoiding "foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain" [2]. These passages suggest that certain discussions, while perhaps engaging or culturally relevant, ultimately fail to contribute to spiritual edification.
Commentators have interpreted these "myths" and "fables" in various ways. John Gill, in his commentary on 1 Timothy 4:7, suggests they could refer to "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" [4]. He describes them as "profane, because impious and ungodly, and old wives' fables, because foolish and impertinent" [4]. Adam Clarke, commenting on the same verse, also points to "the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables," and extends this to "the legends of the Romish Church," citing the Aurea Legenda as an example of "profane and old wives' fables" [5]. These interpretations suggest that the concern is not merely with fictional stories, but with narratives or teachings that lack biblical foundation and lead to ungodly practices or speculative thought.
The emphasis is on what is "unprofitable and vain" [2]. Matthew Henry, in his commentary on Titus 3:9, notes that while "needful questions" can lead to "improvement in useful knowledge," "idle and foolish enquiries" do not contribute to "God's glory" [3]. John Chrysostom, in his homilies, also connects avoiding "foolish questions, and genealogies, and contentions, and strivings about the law" with the importance of maintaining "good works" and what is "good and profitable unto men" [6]. This indicates that the criterion for evaluating analogies and examples is their utility in fostering genuine faith and righteous living, rather than their entertainment value or cultural appeal.
The danger of such "perverse disputings" is that they can stem from "men of corrupt minds" who are "destitute of the truth of Christ" and wrongly assume "that gain is godliness" [9]. This highlights a potential motivation behind promoting unsound ideas: personal advantage rather than spiritual truth.
The biblical warnings extend beyond mere fables to include anything that might have the "appearance of evil" [8]. While Jesus himself engaged in actions that might have appeared evil to some (such as healing on the Sabbath or eating with publicans and sinners), these actions were ultimately good and aligned with God's will [8]. This distinction suggests that Christians should not necessarily avoid everything that seems questionable, but rather discern what genuinely leads away from biblical truth or promotes ungodly behavior. The focus remains on the underlying truth and its impact on faith and conduct. For instance, Hosea warns against imitating the "heathens" and serving their idols, which involved "prostitute[ing] thy soul and body in practicing their impurities" [7]. This illustrates how culturally accepted practices, when biblically unsound, lead to spiritual harm.
Sources
- I Timothy “I Timothy 1:4 (LEB) — and not to pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith.”
- King James Version “[KJV] Titus 3:9 — But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- 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 (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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily VI. Titus iii. 8–11 “These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject. Knowing that he that is such is subverted, and sinneth, being condemned of himself.” Having spoken of the love of God to man, of His i”
- Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 9:1: Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out.”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 5:22: TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but wh”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:5: Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward and perverse way, rubbing and galling one another, and so provoke, to wrath and anger, and, every evil work: and destitute of the truth of Christ, who is the truth, knowing nothing of him spiritually and savingly; and of the Gospel, the word of truth; and also of the truth of grace, being carnal, sensual, and having not the Spirit of God. Supposing that gain is godliness; such were Simon Magus and his followers, and”