But the same Scripture can be investigated in an unpraiseworthy way. This happens when one examines not the direct content of what is written, but something roundabout. For example: why this letter stands here and that one there, or what mystery will be revealed if the letters are arranged in this or that way.
Such inquiry feeds empty curiosity and provides no nourishment either to faith or to good morals, cf. blessed Jerome. Among the Jews there were many such investigations. There were also many persons who boasted of this and tried to occupy others with it.
The Apostle commands us to avoid such and similar inquiries. They display subtlety more than they provide edification. Therefore they are called foolish, unreasonable, and senseless.
Ambrosiaster writes: “By foolish disputes the Apostle means those that contribute nothing to salvation and give no experiential knowledge for ordering a virtuous life.” Blessed Theodoret paraphrases these words thus: “Try to avoid useless conversations, because they bring no benefit either to those who converse or to those who listen.”
“Genealogies.” Here one of the subjects of foolish disputes is indicated. If this is referred to the pagans, they had ridiculous genealogies of their gods. If it is referred to the Jews, they were accustomed to set forth their descent from the great forefathers and trace their genealogical lines.
Oecumenius writes: “Speaking of genealogies, the Apostle has in mind either the Greeks, who enumerate the genealogies of their gods, saying that so-and-so begot so-and-so, or the Jews, who, being without virtues, cover themselves with the names of their ancestors and think highly of themselves because of them. Abraham, Isaac, and Jacob are our forefathers, they say. The Apostle calls these genealogies foolish because they are useless. For what benefit is it for a sinner to have Abraham as his forefather? Rather, this is condemnation, that while descended from such persons they have proved worthless.”
Saint Chrysostom says that the Apostle has only the Jews in view here. “The Apostle alludes here to the Jews, who exalted themselves in their forefather Abraham and neglected themselves. Therefore he calls such genealogies unprofitable and vain. Indeed, it is foolish to hope in useless things.”
“Contentions and quarrels about the Law.” Earlier he indicated peaceful inquiries, though empty ones. Here he indicates not only empty but also unpeaceful disputes, contentious arguments resembling war, with ardent zeal to stand by one’s own opinion.
The subject of the disputes is the Law. The pagans readily accepted the moral law. To the Christians all the Old Testament Scriptures passed over, together with the history of the people of God. There was nothing to dispute about here.
Disputes concerned the ceremonial side of the Law. Still more, they concerned the many additions to it imposed upon the Jews by their later teachers, with a view to more exact fulfillment of one or another prescription of the Law.
Christians did not condemn what was prescribed in the Law, but they regarded it as already unnecessary under the new grace. Therefore they refused to fulfill it. The Jews, defending their own position, entered into heated disputes. Hence came contentions and quarrels, but no benefit at all. The Apostle prescribes avoiding this.
Περιιστασο means: pass by, pay no attention to it. You have important subjects. Do not occupy yourself with these trifles, and teach all your flock to let all this and the like pass by their ears.
“For they are unprofitable and vain.” “One must by no means leave necessary matters and spend time on vain talk and fruitless disputes. What benefit is there in contending with words where there is no hope that anyone will be captured for Christ?” says blessed Theophylact.
The Apostle proceeds from the conviction that the mysteries of the faith and the rules of the Christian life are undoubtedly true and unchangeable. Therefore everything else is falsehood and trifles, with which believers should not occupy themselves. Whatever does not build up faith and good morals is useless, and one must withdraw from it.
Blessed Theophylact asks: “But how, then, did he command above that the mouths of those who contradict be stopped?” He answers: “That is when it is evident that they harm others. But do not undertake to speak to such men hoping to benefit them themselves. You will accomplish nothing, because they are incorrigible.”
Perhaps the Apostle’s words may suitably be divided so that disputes and genealogies refer to pagan speculations about their gods, while contentions and quarrels refer to Jewish disputes about the dignity of their Law.
The Cretan believers came both from the pagans and from the Jews. One may suppose that neither group had yet completely renounced its views and habits. Therefore they raised questions now about one thing, now about another. They inquired, began conversations, and argued, mostly not seeking benefit, but only wanting to engage in vain talk.
Perhaps unbelievers, both Jews and pagans, often joined themselves to this. Noisy conversations and disputes arose, with no sense in them. The Apostle therefore prescribed that this be cut off.
Teach, he says, what builds up in faith and confirms in the good life. But withdraw yourself from empty talk, and oblige the believers to do the same.
THEOSIS