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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 1:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour. - Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col 1:27. He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phi 2:22. Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.
II.The benediction is, grace, mercy, and peace, from God our Father.
Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!
III.Paul tells Timothy what was the end of his appointing him to this office:
I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe,
1.Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Gal 1:8.
2.In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, Co2 2:17), otherwise this charge to Timothy might have been spared.
3.He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as Ti1 4:7; Ti1 6:4; Ti2 2:23), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying." That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first (Heb 11:6), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.
Historical interpretation
Nine Centuries of Reception
17 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.
You must not be panic-stricken by those who have an air of credibility but who teach heresy. Stand your ground like an anvil under the hammer. A great athlete must suffer blows to conquer. And especially for God’s sake must we put up with everything, so that God will put up with us. Show more enthusiasm than you do. Mark the times. Be on the alert for him who is above time, the Timeless, the Unseen, the One who became visible for our sakes, who was beyond touch and passion, yet who for our sakes became subject to suffering and endured everything for us.
Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.
Inasmuch as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, "minister questions rather than godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation. They also overthrow the faith of many, by drawing them away, under a pretence of [superior] knowledge, from Him who rounded and adorned the universe; as if, forsooth, they had something more excellent and sublime to reveal, than that God who created the heaven and the earth, and all things that are therein.
For this is the affinity of the apostolical teaching and the most holy "faith delivered unto us," which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies," but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven.
But in the few words there always arises certainty to him; nor is he permitted to give his inquiries a wider range than is compatible with their solution; for "endless questions" the apostle forbids. It must, however, be added, that no solution may be found by any man, but such as is learned from God; and that which is learned of God is the sum and substance of the whole thing.
Now, even suppose that you are initiated into the entire fable, will it not occur to you that you have heard something very like it from your fond nurse when you were a baby, amongst the lullabies she sang to you about the towers of Lamia, and the horns of the sun? Let, however, any man approach the subject from a knowledge of the faith which he has otherwise learned, as soon as he finds so many names of ¦ons, so many marriages, so many offsprings, so many exits, so many issues, felicities and infelicities of a dispersed and mutilated Deity, will that man hesitate at once to pronounce that these are "the fables and endless genealogies" which the inspired apostle by anticipation condemned, whilst these seeds of heresy were even then shooting forth? Deservedly, therefore, must they be regarded as wanting in simplicity, and as merely prudent, who produce such fables not without difficulty, and defend them only indirectly, who at the same time do not thoroughly instruct those whom they teach.
Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.
The same matter is turned and twisted by the heretics and the philosophers, and the same questions are involved: Whence comes evil? And what is its purpose? And whence human history? And how? And, what Valentinus has lately propounded—whence God? All of this ensues from an excessive exercise of mind and from an abortive birth. Wretched Aristotle! Who has taught them this dialectic art, cunning in building up and pulling down, using many shifts in sentence, making forced guesses at truth, stiff in arguments, busy in raising contentions, contrary even to itself, dealing backwards and forwards with every subject, so as really to deal with none! Hence, those “fables and endless genealogies,” and “unprofitable questions” and “words that spread like a cancer,” from which the apostle restraining us, testifies of philosophy by name, that it ought to be shunned.… When Paul spoke of “endless genealogies,” we can now recognize the hand of Valentinus, according to whom the “aeon” generates its own grace, sense and truth. Whoever this is, it is not of one divine name but of a new name, who supposedly then produces word and life, humanity and church in the first pair of aeons.
Such an opinion did the Valentinians assert of themselves. When again he mentions "endless genealogies," one also recognises Valentinus, in whose system a certain ¦on, whosoever he be, of a new name, and that not one only, generates of his own grace Sense and Truth; and these in like manner produce of themselves Word and Life, while these again afterwards beget Man and the Church.
Moreover, the commandment, “Do not bear a burden on the sabbath day,” seems to me impossible. For by these words the Jewish teachers have fallen into “endless fables,” as the apostle says, by saying that it is not reckoned a “burden” if someone has shoes without nails, but that it is a “burden” if someone has gallic shoes with nails. And if someone carries something on one shoulder, they judge it a “burden,” but if he carries it on both shoulders, they will deny it is a burden.
In this passage we note the novelty as well as the viciousness of their devices, and how they go beyond all other heresies. They support their madness by seductive arguments calculated to deceive the simple. The Greeks, as the apostle has said, make their attack with excellency and persuasiveness of speech and with fallacies that have the aura of plausibility. The Jews, departing widely from the divine Scriptures, now, as the apostle again has said, contend about “fables and endless genealogies.” Meanwhile the Manichaeans and Valentinians with them, and others, corrupt the divine Scriptures, putting forth fables of their own invention. But the Arians are bolder than them all and have shown that the other heresies are but their younger sisters, whom, as I have said, they surpass in impiety, emulating them all, and especially the Jews, in their circumventions.
I will take the fool’s line and propound some examples drawn from the things of a lower world. “I am become a fool; you have compelled me.” What indeed is more foolish than to debate over the majesty of God, which rather occasions questionings, than receiving godly instruction which is by faith. But to arguments let arguments reply. Let words make answer to them. Rather we will answer with love, the love which is in God, issuing of a pure heart and good conscience and faith unfeigned.
"Neither give heed to fables and endless genealogies."
By "fables" he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. "That thou mightest charge some," he says, "that they teach no other doctrine, neither give heed to fables and endless genealogies." Why does he call them "endless"? It is because they had no end, or none of any use, or none easy for us to apprehend.
Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, "Seek and ye shall find, knock and it shall be opened unto you" (Matt. vii. 7); and, "Search the Scriptures, for in them ye think ye have eternal life"? (John v. 39.) The seeking there is meant of prayer and vehement desire, and He bids "search the Scriptures," not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it.
And he justly said, "Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith." Justly has he said this, for faith is the best medicine of our souls. This questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To receive His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence. For what "ministers questions" displaces faith and that which faith hath wrought and builded. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they being preoccupied by legal observances threw impediments in the way of faith.
He seems also here to glance at the Greeks, where he speaks of "fables and genealogies," for they enumerated their Gods.
Paul here discourses about the common theme of all of his letters written to those converted from the Gentiles. He does this to point out that often things said by converts from Judaism may undermine the genuine piety of Gentile converts. In the case of the Galatians, he found that they were observing things required by the law, including especially the rite of circumcision. He pointed out that the use of genealogies was a particularly bad practice, because it made it possible for Jews to argue that Christ was not the promised offspring of Abraham and David and thereby throw into confusion Gentiles who are not well grounded in the Scriptures. He calls these genealogies “endless” because they can be turned in a great variety of bewildering directions. They are called “myths” because they contain only narration and nothing really necessary to the understanding of salvation.
Believers of Jewish background, taking pride in their knowledge of the Old Testament, laid certain questions before Gentile believers. They did this in order to take advantage of their ignorance of these same divine words, and in the attempt to persuade them to embrace the law as a way of life. They rehearsed with them the human genealogy of the Lord as descended from Abraham and David. Therefore, Paul instructs Timothy to block these people and to prevent them from corrupting the teaching. The others he orders not to listen. He calls their ideas “myth” because they involve the Jewish, Mishna-like exposition of the Scripture, which focuses on superfluous and useless questions, rather than the essential divine economy of salvation.
nor to pay attention to myths and endless genealogies, who provide questions rather than the household of God, which is by faith.
nor to pay attention to myths. Paul calls myths the fictional doctrines. For the one who speaks these things teaches a different doctrine.
and endless genealogies. For they counted the forefathers and ancestors, like the Jews around the divine Abraham, adorning themselves with them, and doing nothing good themselves. But the term "endless," means those who have no useful end, either those who speak or those who listen.
who provide inquiries. If inquiries is in condemnation, how does Christ say, "Seek and you will find," (Matt. 7:7) and, "Do you seek the Scriptures?" (Jn. 5:39) because seeking is of the means. For it is sometimes good to seek, as in, "Seek first the kingdom of heaven." (Matt. 6:33) It is even evil to seek, as the philosophers do, the heavenly and the essence of God. Therefore, here you will seek, he says, the foolish things, the combative ones.
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Summary
Paul's initial charge to Timothy in Ephesus emphasizes the critical importance of sound doctrine and purposeful teaching within the early church. This verse serves as a foundational warning against speculative, unproductive discussions—specifically "fables and endless genealogies"—that merely stir up questions and disputes. Instead, Paul insists that all instruction and discourse must contribute to "godly edifying which is in faith," thereby fostering genuine spiritual growth and a deeper reliance on God's truth rather than diverting believers into intellectual dead ends or divisive controversies.
Context
Literary Context
This verse immediately follows Paul's explicit charge to Timothy in 1 Timothy 1:3 to remain in Ephesus and "charge certain persons not to teach any different doctrine." 1 Timothy 1:4 then specifies the nature of these problematic teachings, setting the stage for the entire epistle's focus on maintaining doctrinal purity, proper church order, and the conduct of believers and leaders. The warning against "fables and endless genealogies" is directly linked to the "different doctrine" mentioned in the preceding verse, indicating that these were not harmless diversions but significant threats to the spiritual health of the Ephesian church. Paul's subsequent discussion of the law's proper use in 1 Timothy 1:5-11 further clarifies what constitutes sound doctrine, contrasting it with the speculative and ungodly teachings he warns against here.
Historical & Cultural Context
The early church in Ephesus, a prominent city in Asia Minor, was a melting pot of various religious and philosophical ideas. It was a center for the worship of Artemis, but also a place where Jewish communities thrived, and various syncretistic movements, including early forms of Gnosticism, were emerging. "Fables" (Greek: mythos) likely refers to fabricated stories or religious myths, possibly pagan legends or even distorted Jewish traditions, that were being introduced into Christian discourse. "Endless genealogies" could refer to an unhealthy preoccupation with Jewish ancestral lines, perhaps used to establish spiritual superiority or to construct elaborate, speculative systems of divine emanations (common in Gnostic thought) that traced spiritual beings from a supreme deity. These discussions were "endless" because they lacked a definitive, divinely revealed truth and led only to further speculation and dispute, rather than practical godliness. Paul's concern reflects a broader challenge faced by the nascent church in distinguishing genuine apostolic teaching from popular, yet unedifying, intellectual pursuits.
Key Themes
1 Timothy 1:4 contributes significantly to several key themes in the epistle and broader Pauline theology. Firstly, it underscores the theme of sound doctrine versus false teaching, which is central to Paul's instructions to Timothy (e.g., 1 Timothy 4:1-7). Paul consistently emphasizes the importance of adhering to the truth of the Gospel and guarding against deviations. Secondly, it highlights the theme of purposeful spiritual discourse. Christian teaching and fellowship are not for mere intellectual entertainment or endless debate, but for the practical purpose of "godly edifying." This aligns with Paul's call for believers to "build up one another" (e.g., Romans 14:19). Finally, the verse reinforces the theme of faith as the foundation of Christian life. True edification is "in faith," meaning it is grounded in and grows out of genuine trust in God and His revealed truth, contrasting sharply with speculative knowledge that lacks this essential foundation. This emphasis on faith as the bedrock of Christian living is a consistent thread throughout Paul's epistles, as seen in his discussion of faith and righteousness in Romans 3.
Exposition and Analysis
Key Word Analysis
From the same root as myéō (to initiate into mysteries), this term refers to fabricated tales, myths, or legends. In the context of early Christianity, these were not harmless stories but likely speculative or Gnostic-like narratives that presented alternative "truths" or pseudo-spiritual knowledge, often contradicting or diluting the Gospel message. They lacked divine origin and therefore could not lead to true spiritual growth.
Derived from words meaning "generation" and "to speak," this refers to the tracing of lineage or ancestry. While biblical genealogies (e.g., in Matthew 1 or Luke 3) served important purposes, the "endless" nature suggests an obsessive, speculative, or prideful preoccupation with complex family trees, perhaps Jewish or Gnostic, that led to unproductive disputes rather than spiritual benefit.
From zētéō (to seek or search), this word denotes a searching, a dispute, or its theme. In this context, it signifies unproductive inquiries, controversies, or debates that arise from engaging with fables and endless genealogies. These questions do not lead to understanding or resolution but rather to further speculation and contention, hindering unity and spiritual progress.
Related to oikodoméō (to build a house), this term means "confirmation" or "building up." In a spiritual sense, it refers to the process of strengthening, instructing, and maturing believers in their faith and character. Paul contrasts the negative outcome of speculative discussions with the positive, constructive outcome of teaching that leads to genuine spiritual growth and the building up of the church.
This multifaceted term encompasses persuasion, credence, moral conviction of religious truth, and especially reliance upon Christ for salvation. In this verse, "godly edifying which is in faith" means that true spiritual growth is grounded in, proceeds from, and aims to deepen genuine trust in God and His revealed truth, rather than being based on human speculation or intellectual gymnastics.
Verse Breakdown
"Neither give heed to fables and endless genealogies"
Paul issues a direct prohibition against paying attention to or engaging with two specific types of unproductive discourse. "Fables" are fictional or mythical narratives lacking truth, while "endless genealogies" refer to obsessive, speculative, and ultimately unfruitful discussions about lineage or complex systems of origin. The term "endless" highlights their lack of a definitive conclusion or spiritual benefit.
"which minister questions"
The consequence of engaging with these fables and genealogies is that they "minister," or produce/provide, "questions." These are not genuine inquiries leading to truth, but rather disputes, controversies, and unproductive intellectual exercises that stir up contention and division within the community.
"rather than godly edifying"
This clause presents a sharp contrast. The problematic teachings are explicitly contrasted with what true Christian discourse should achieve: "godly edifying." This refers to the process of building up believers in their spiritual lives, fostering their growth in holiness and understanding of God's ways. The word "godly" emphasizes that this edification is divinely sourced and oriented towards God's purposes.
"which is in faith: [so do]."
The ultimate foundation and aim of true edification is "in faith." This means that spiritual growth is rooted in and proceeds from genuine trust in God and His revealed truth. The parenthetical "so do" (implied in the Greek) reinforces the imperative for Timothy and the church to prioritize this faith-based, edifying instruction over speculative distractions.
Literary Devices
Paul employs several literary devices to convey his urgent message. Contrast is paramount, setting up a clear dichotomy between "fables and endless genealogies" that "minister questions" and "godly edifying which is in faith." This stark opposition highlights the destructive nature of the former and the constructive purpose of the latter. The phrase "endless genealogies" uses hyperbole to emphasize the futility and interminable nature of such discussions, suggesting they lead nowhere profitable. Furthermore, "edifying" functions as a metaphor, drawing on the imagery of building or construction (from Greek oikodomía). Just as a building is carefully constructed for stability and purpose, so too are believers to be built up in their faith, a process undermined by speculative teachings. The overall tone is one of admonition and instruction, characteristic of Paul's pastoral epistles, directly guiding Timothy on how to lead the church effectively.
Theological and Thematic Connections
This verse underscores a fundamental theological principle: the purpose of all Christian teaching and discourse is to build up believers in genuine faith and godliness, not to engage in speculative debates or promote human-made traditions. It highlights the inherent danger of doctrines that, while perhaps intellectually stimulating, divert attention from the core truths of the Gospel and practical Christian living. Paul consistently prioritizes the spiritual formation of believers over mere intellectual assent to complex or controversial ideas, emphasizing that true knowledge of God leads to transformation, not just argumentation. The focus on "godly edifying" rooted "in faith" points to the Spirit-empowered process of sanctification that is nurtured by sound doctrine and communal growth, contrasting sharply with human-driven speculation that breeds division and spiritual barrenness.
Reflection and Application
Paul's warning in 1 Timothy 1:4 remains profoundly relevant in our contemporary world, which is saturated with information, much of it speculative, divisive, or ultimately unedifying. In an age of social media and instant information, Christians are constantly exposed to "fables" in the form of conspiracy theories, unverified claims, sensationalized narratives, or even pseudo-spiritual teachings that lack biblical grounding. Similarly, "endless genealogies" can manifest as obsessive debates over non-essential doctrines, unproductive arguments about historical minutiae, or a preoccupation with spiritual "secrets" that offer no practical path to godliness. This verse calls us to a disciplined discernment: to evaluate all information, especially that presented as spiritual truth, by its fruit. Does it build up faith? Does it promote godliness? Does it lead to unity and love, or to endless questions and division? Our focus should always be on what genuinely nourishes our souls and equips us for faithful living, rather than what merely entertains our minds or inflames our passions.
Questions for Reflection
FAQ
What exactly were the "fables" and "endless genealogies" Paul was referring to?
While Paul doesn't explicitly detail them, "fables" (Greek: mythos) likely referred to fabricated religious stories, myths, or legends that were circulating and being presented as truth within the church. These could have been pagan myths, distorted Jewish legends, or early Gnostic narratives that offered alternative explanations for creation, spiritual beings, or salvation, often contradicting the simple truth of the Gospel. "Endless genealogies" (Greek: genealogía) probably referred to an unhealthy or obsessive preoccupation with ancestral lines, possibly Jewish genealogies taken to an extreme degree of speculation, or perhaps Gnostic systems that traced complex hierarchies of divine emanations or angelic beings. The key is that both types of discussions were "endless" because they led to no definitive, edifying conclusion and instead fostered unproductive "questions" or disputes, diverting believers from the core message of Christ and His saving work.
Christ-Centered Fulfillment
The warning in 1 Timothy 1:4 finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While fables and endless genealogies lead to questions and disputes, Christ is the definitive answer and the end of all speculation. He is the "truth" (as declared in John 14:6), embodying the very "godly edifying" that Paul champions. Our faith is not in abstract theories or complex lineages, but in the historical reality of God incarnate, whose life, death, and resurrection provide the sole foundation for salvation and spiritual growth. The "mystery of godliness" that Paul speaks of later in 1 Timothy 3:16 is not a speculative fable but the profound truth revealed in Christ. All genuine "edifying" in faith points to Him, the one who builds up His church (as seen in Ephesians 4:11-16), equipping believers for works of service and maturity, rather than leaving them adrift in endless, unanswerable questions. In Christ, we find not mere theoretical knowledge, but a living relationship that transforms and truly builds us up.