From which things some going astray, are turned aside unto vain babbling:

“What is this vain juggling with words? Is he aware that it is God of whom he speaks, Who was in the beginning and is in the Father, nor was there any time when he was not? He knows not what he says nor what he affirms, but he endeavors, as though he were constructing the pedigree of a mere man, to apply to the Lord of all creation the language which properly belongs to our nature here below.”

“Above he showed the dignity and usefulness of the virtues; here he declares the necessity of these, because whoever departs from these falls into the danger of false doctrine. And concerning this he does two things: first, the falsity of the doctrine into which they fall is set forth; second, the condition of those who teach falsely, at the words wishing to be. He says therefore: the end of the commandment, etc., and these are the chief things of the law, from which certain persons depart. Ps. 11:2: they have spoken vain things, etc. And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood. 2 Thess. 2:11: who did not believe the truth, but consented to iniquity. Likewise those who let go of purity of heart. For those having a heart infected with the passions judge according to the affection of these, and not according to God. 1 Cor. 2:14: the animal man does not perceive the things that are of God, etc. Likewise those having an evil conscience, because they cannot rest in the truth. And hence it is that they seek false things, that they may rest in them. Below, in the same place: having faith and a good conscience. Likewise he who has a feigned trust. Is. 21:2: he who is unbelieving acts unfaithfully. Then, when he says wishing, etc., the condition of those teaching falsely is set forth, and first their disordered ambition; second their defect. As to the first he says wishing to be, etc. Matt. 23:6: they love the first places at feasts, and to be called by men, Rabbi, etc. James 3:1: be not many masters, etc. As to the second he says understanding neither. Ps. 81:5: they have not known, neither have they understood; they walk on in darkness. Wis. 5:6: the sun of understanding has not risen upon us. Nor the things which they speak by authorities, which they do not understand, nor the things about which they affirm, namely, by way of concluding. Then, when he says but we know, etc., he sets forth the condition of the law as to two things. First, as to the goodness of the law; second, as to the end and intention of the lawgiver, at the words knowing. He says therefore we know, namely with certainty, that the law is good, not evil, as the heretics say. Ps. 18:7: the law of the Lord is unspotted, etc. Rom. 7:12: the law indeed is holy, and the commandment holy, and just, and good. But it happens that someone uses a good thing badly. Since therefore the law is good, it is required that man use it well. And therefore he says if a man use it rightly. Otherwise death comes to him from it, as is said in Rom. 8. For in the law there are certain moral precepts, and certain ceremonial ones. The ceremonial ones indeed were given as a figure of Christ and the Church, but they need to be understood not only carnally, but also spiritually; and as a figure of things to come, and so that you may know that they are not to be kept forever, but cease when the truth comes. Jer. 31:31: and I will strike with the house of Israel and the house of Judah a new covenant, not according to the covenant which I made with your fathers, etc. And thus the Gloss expounds it. But the Apostle seems to be speaking of the moral precepts, because he adds that the law was made because of sins, and these are the moral precepts. The lawful use of these is that man not attribute to them more than what is contained in them. The law was given so that sin might be known. Rom. 7:7: for unless the law had said, you shall not covet, I would not have known concupiscence, etc.; which is said in the Decalogue. There is not, therefore, in them hope of justification, but in faith alone. Rom. 3:28: we reckon a man to be justified by faith without the works of the law. Then, when he says knowing, he shows the condition of the law as to the intention of the lawgiver; and first he sets forth the supposed intention; second he sets forth the true intention, at the words but for the unjust. The supposed intention is excluded, when he says for the just, etc. Here there could be a twofold false understanding. One, that the just man does not keep the law, which is false, because unless he kept it as to the moral precepts, he would not be just. Hence Christ too was made under the law. The other, that the just man is not bound to the precepts of the law, and would not sin if he acted against them. But the following sense is true, supposing that what is imposed on someone is imposed as a burden; for the law is not imposed on the just as a burden, because their interior habit inclines them to that to which the law inclines, and therefore it is not a burden to them. Rom. 2:14: they are a law to themselves. Or otherwise: the law was not made for the just, but for the unjust; as if to say: if all were just, there would be no need of giving a law, because all would be a law to themselves. The intention of good men ought to be that they lead others to the virtues. Now some are of themselves well disposed to the virtues; others have a mind well disposed, but through another, and for these a fatherly admonition suffices, not a coercive one; others, however, are well disposed neither of themselves nor through another; therefore for them a law is altogether necessary, as is clear in the Ethics. Then, when he says but for the unjust, etc., he sets forth the true intention; and first he describes in general those for whom the law is necessary; second in particular, at the words for murderers of fathers. Now it should be known that, as is said in 1 John 3:4, all sin is iniquity, and therefore it is opposed to some right. But since right is twofold, namely natural and positive, to the natural is opposed what is evil in itself, and to the positive is opposed what is evil because forbidden. As to the first he says but for the unjust, namely those who act against natural right. Is. 24:5: they have transgressed the laws, changed the right, broken the everlasting covenant, etc. As to the second he says not subject, namely to human precept. Rom. 1:30: disobedient to parents. And these two regard the notion of sin. He then sets forth others, which are taken by comparison to that, and this is either against God, or against one's neighbor, or in oneself. Against God it is called impiety, because piety implies the worship of God; therefore he says for the ungodly. Against one's neighbor, thus he says for sinners. Ps. 1:5: the wicked shall not rise again in judgment, etc. Gal. 2:15: we by nature are Jews, and not sinners of the Gentiles. But according to Augustine, in On Christian Doctrine, sins are distinguished into two, namely spiritual ones, which are called crimes, and carnal ones, and these are called shameful deeds; and therefore he says for the wicked, as to the spiritual. Prov. 17:9: he who hides crimes, etc. As to the carnal he says for the defiled. Mal. 2:11: Judah has profaned the sanctification of the Lord, etc. Then he enumerates the sins in particular. And first he names certain ones in particular; second he gathers the rest in general, at the words and if there be any other. First he sets forth sins of deed; second sins of the mouth, at the words for liars, etc. Concerning the first he sets forth, first, as to crimes; second, as to shameful deeds. Crimes are said to be those which are to the harm of one's neighbor. And the more closely joined the neighbor is, the graver their sin is, because we are more bound to them. And therefore he speaks first of the father, second of the mother. Ex. 20:12: honor your father and your mother, etc., and afterward 21:15: he who strikes his father or mother shall die the death; then he continues concerning other killings of neighbors, saying; Ex. 21:14: if anyone kill his neighbor by design, etc. Then he sets forth the shameful deeds, and first those which are according to nature, when he says for fornicators. Heb., last chapter: fornicators and adulterers God will judge. Second, those against nature, saying for those who lie with males. 1 Cor. 6:10: nor those who lie with males shall possess the kingdom of God. Then he sets forth the harms of the mouth, and first as to simple lying, saying for liars. Eph. 4:25: putting away lying, speak the truth, etc. Second as to swearing, saying for perjurers. And then he gathers the rest in general, saying and if there be any other thing to sound doctrine, etc. Job 6:30: you will not find iniquity in my tongue, nor will folly sound in my mouth, etc. Tit. 2:1: speak the things that become sound doctrine. Then, when he says which is according to the Gospel, he shows that the Gospel imparts sound doctrine, which he describes in three ways. And first from the end, when he says of glory, namely which it announces, Ps. 95:3: declare his glory among the nations. Second from the author of the glory, when he says of the blessed God. Below, at the end: whom in his own time he shall show, who is the blessed and only mighty King of kings, etc. Third from the minister, when he says which was committed to me. Gal. 2:7: when they had seen that the Gospel of the uncircumcision was committed to me, etc. Then, when he says I give thanks, he proves by experience in himself what he himself had been in the time of the law and what he had obtained in the time of grace. And first he shows what was done concerning himself in each time; second he leads Timothy to imitate him, at the words this precept. Concerning the first he does two things: first he shows what was given to him in the law, and what was given to him in the Gospel; second he assigns the reason, at the words a faithful saying. Likewise the first part is divided into three particles, because first he sets forth the dignity which he obtained in the Gospel; second the sins under which he lay in the state of the law, at the words who before was; third how he was freed, at the words but mercy, etc. But for someone to be a minister of the Gospel, three things are required. First, that it be committed to him. Rom. 10:15: how shall they preach, unless they be sent, etc. Second, fitness, that is, that he be faithful. 1 Cor. 4:2: here now it is required among stewards, that a man be found faithful. Likewise, that he be strong to carry it through. And these three he sets forth in reverse order, and first the third, saying who has strengthened me, etc., namely to carry through the office enjoined on him. Ez. 3:14: the hand of the Lord was with me, strengthening me. The second he sets forth at the words because he counted me faithful, etc. Matt. 24:45: a faithful and prudent servant, whom his lord has set over his household. And this because he sought only the things that were God's. The first indeed he shows, when he says in the ministry, that is, committing this ministry to me. Acts 13:2: separate me Barnabas and Saul for the work to which I have taken them. 2 Cor. 11:23: are they ministers of Christ? So am I. But what sort of man was he in the state of the law? A sinner. And first against God, when he says who before was a blasphemer, namely of the name of Christ. Lev. 24:14: bring forth the blasphemer outside the camp, and let all who heard him lay their hands upon his head, and let all the people stone him. Hence that applied to himself. Likewise against his neighbor, when he says and a persecutor. 1 Cor. 15:9: I am not worthy to be called an apostle, because I persecuted the Church of God. Likewise and injurious, in words and deeds. Jer. 20:10: I heard the reproaches of many, etc. Then, when he says but the mercy of God, he shows how he was freed through Christ. And concerning this he does two things: first he sets forth the mercy that freed him; second he shows that he was superabundantly filled with good things, at the words but it superabounded. As to the first he says but I obtained the mercy of God. Lam. 3:22: it is of the mercies of the Lord that we are not consumed. Rom. 9:18: he has mercy on whom he will, and whom he will he hardens. But on my part there is some excuse of the sin, because I did it ignorantly. He says less, but signifies more, because it is one thing to act unknowingly, another through ignorance; for he acts unknowingly who does not know what he is doing, yet if he knew, he would still do it, as one who, believing he is killing a wild beast, kills his enemy, whom nevertheless he would have killed even more gladly, had he recognized him. But he acts through ignorance who does something that he would not do, if he knew, as one killing his father, whom, if he knew him, he would not kill, whom nevertheless he kills, because he believes him to be an enemy. But Paul acted through ignorance, because if he had known that Christ was the Son of God, he would not have done this. But the Jews did not kill Christ through ignorance, but unknowingly, because if they had known him to be the Christ, they would have killed him even more gladly. Lk. 12:47: the servant who knew the will of his lord, and did not prepare himself, nor did according to his will, shall be beaten with many stripes, etc. But as to the second he says it superabounded, etc. Rom. 5:20: where sin abounded, grace also superabounded. With faith and love. For there he produced the effect of faith through love working, which is in Christ Jesus. Gal. 3:14: in Christ Jesus, that we may receive the promise of the Spirit through faith.”

“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, Ti1 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, Tit 1:10.”

“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.”

“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," Ti1 6:21; Ti2 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (Ti1 5:15; Ti2 4:4; Heb 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (Ti1 1:7; Tit 3:9; Tit 1:10); Ti1 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Rom 1:21) [BENGEL].”