Those unprincipled men with whom Timothy had to deal, boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, [1] he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we now define what is meant by true theology, it is clearly evident that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and unmeaning trifles. Commandment is here put for the law, by taking a part for the whole. Love out of a pure heart If the law must be directed to this object, that we may be instructed in love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no great importance whither the word love be regarded in this passage as relating, to both tables of the law, or only to the second table. We are commanded to love God with our whole heart, and our neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the second part. On the present occasion I should not hesitate to understand by it the love both of God and of our neighbor, if Paul had employed the word love alone; but when he adds, "faith, and a good conscience, and a pure heart," the interpretation which I am now to give will not be at variance with his intention, and will agree well with the scope of the passage. The sum of the law is this, that we may worship God with true faith and a pure conscience, and that we may love one another. Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose. But here arises a doubt, that Paul appears to prefer "love" to "faith." I reply, they who are of that opinion reason in an excessively childish manner; for, if love is first mentioned, it does not therefore hold the first rank of honor, since Paul shows also that it springs from faith. Now the cause undoubtedly goes before its effect. And if we carefully weigh the whole context, what Paul says is of the same import as if he had said, "The law was given to us for this purpose, that it might instruct us in faith, which is the mother of a good conscience and of love." Thus we must begin with faith, and not with love. "A pure heart" and "a good conscience" do not greatly differ from each other. Both proceed from faith; for, as to a pure heart, it is said that "God purifieth hearts by faith." (Acts 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (1-Peter 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience. Nor is it unworthy of observation that to each of them he adds an epithet; [2] for, as nothing is more common, so nothing is more easy, than to boast of faith and a good conscience. But how few are there who prove by their actions that they are free from all hypocrisy! Especially it is proper to observe the epithet Which he bestows on "faith," when he calls it faith unfeigned; by which he means that the profession of it is insincere, when we do not perceive a good conscience, and when love is not manifested. Now since the salvation of men rests on faith, and since the perfect worship of God rests on faith and a good conscience and love, we need not wonder if Paul makes the sum of the law to consist of them. From which some having gone astray He continues to pursue the metaphor of an object or end; for the verb astochein, the participle of which is here given, signifies to err or go aside from a mark. [3] Have turned aside to idle talking This is a remarkable passage, in which he condemns for "idle talking" [4] all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness is mataiologia, [5] "idle talking." We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it.

Footnotes

1 - "Pour demesler tout ce qu'ils entassoyent pour esblouir les yeux des simples." -- "In order to sweep away all that they heaped up for the purpose of blinding the eyes of plain people."

2 - "Il donne a chacune vertu son epithet." -- "He gives to each virtue its epithet."

3 - "Here he makes use of a metaphor taken from those who shoot with a bow; for they have their mark at which they aim, and do not shoot carelessly, or at random. Thus Paul shews that God, by giving us the law, has determined to give us a sure road, that we may not be liable to wander like vagabonds. And, indeed, it is not without reason that Moses exhorteth the people, This is the way, walk ye in it,' as if he had said that men do not know where they are, till God has declared to them his will; but then they have an infallible rule. -- Let us carefully observe that God intends to address us in such a manner that it shall not be possible for us to go astray, provided that we take him for our guide, seeing that he is ready and willing to perform that office, when we do not refuse such a favor. This is what Paul meant by this metaphor; as we are told that all who have it not as their object to rely on the grace of God, in order that they may call on God as their Father, and may expect salvation from him, and who do not walk with a good conscience, and with a pure heart toward their neighborhood, are like persons who have wandered and gone astray." -- Fr. Ser.

4 - "De vanite et mesonge." -- "For vanity and falsehood."

5 - "Mataiologia has reference to the interminable and unprofitable zeteseis mentioned at 1-Timothy 1:4, and called kenophonias at 1-Timothy 6:20; this vain and empty talk being, by implication, opposed to the performance of substantial duties." -- Bloomfield.

From which some having swerved - Margin, "not aiming at." The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare 1-Timothy 6:21; 2-Timothy 2:18. It does not mean that they had ever had that from which they are said to have swerved - for it does not follow that a man who misses a mark had ever hit it - but merely that they failed of the things referred to, and had turned to vain talk. The word "which" ὧν hōn, in the plural, refers not to the law, but to the things enumerated - a pure heart, a good conscience, and unfeigned faith.
Have turned aside unto vain jangling - Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.

From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες.
Turned aside unto vain jangling - The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.

(5) From which some having swerved have turned aside unto vain jangling;
(5) That which he spoke before generally of vain and curious controversies, he applies to those who, pretending a zeal of the Law, dwelled upon outward things, and never made an end of babbling of foolish trifles.

From which some having swerved,.... The apostle, in this verse and the next, describes the persons he suspected of teaching other doctrines, and of introducing fables and endless genealogies; they were such who departed from the above things; they erred from the commandment, or law, notwithstanding their great pretensions to a regard unto it; at least they missed the mark, the end and design of it; they went astray from that, and instead of promoting charity or love, created feuds, contentions, and divisions in the churches; and were far from having a pure heart, being filthy dreamers, and sensual persons, destitute of the Spirit of God, and were such who put away a good conscience, and made shipwreck of faith: such were Hymenaeus, Philetus, Alexander, and others, of whom he also says, they
have turned aside to vain jangling; which he elsewhere calls empty talk, and vain babblings, 1-Timothy 6:20, from the solid doctrines of the Gospel, and a solid way of handling them, they turned to vain, idle, useless, and unprofitable subjects of discourse, and to treating upon subjects in a vain, jejune, and empty manner; entertaining their hearers with foolish and trifling questions and answers to them about the law, and with strifes about words, which were unserviceable and unedifying; they were unruly and vain talkers, Titus 1:10.

From which--namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
having swerved--literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," 1-Timothy 6:21; 2-Timothy 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (1-Timothy 5:15; 2-Timothy 4:4; Hebrews 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (1-Timothy 1:7; Titus 3:9; Titus 1:10); 1-Timothy 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Romans 1:21) [BENGEL].

From which - Love and a good conscience. Some are turned aside - An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all sense of divine things. To vain jangling - And of all vanities, none are more vain than dry, empty disputes on the things of God.