From which things some, going astray, are turned aside unto vain babbling:
ων τινες αστοχησαντες εξετραπησαν εις ματαιολογιαν
15 Church Fathers comment on this verse
He rightly said, "having turned aside," because skill is needed to direct the blows straight at the target and not past it. Therefore they must be guided by the Holy Spirit. There are many causes that lead one away from the straight path, while one must have only a single goal in view.
The word άστοχεΐν, "to miss the mark," is used of those who shoot badly. Therefore, he says here also, skill is needed in order to cast straight and not past the target. But some have departed from love and faith, and because of this have turned aside into empty talk. How this happens he adds next.
The substance of the inquiry I have been pursuing concerning things consists in revealing this important truth: the fullness and goal of the law and of all Holy Scripture is love. It is love for that one Object in whom we must take delight.
Whoever thinks he has understood divine Scripture, or some part of it, yet whose understanding builds no one up in the twofold love of God and neighbor described above, has not understood Scripture. By contrast, whoever draws from it thoughts useful for edification in love, even if he sometimes does not say exactly what the author he explains intended in that passage, commits a harmless error. He is mistaken, certainly, but he does not lie.
After hearing and considering all this, I do not wish to dispute about words. This profits nothing, but only unsettles those who hear (cf. 2 Tim 2:14). There is a good law for admonition, if one uses the law lawfully. The goal of admonition is love from a pure heart, a good conscience, and sincere faith (1 Tim 1:8; 1 Tim 1:5). Our Teacher knew to which two commandments He should raise the whole law and the prophets.
Where else do these three, faith, hope, and love, abide, if not in the soul that believes what it does not yet see, hopes for it, and loves what it believes? One can believe in Him whom one does not know, yet in whom one believes. Of course, care must be taken that the soul, believing what it does not see, not invent for itself something nonexistent. Otherwise it may hope for and love what is false. In that case, it will no longer be love from a pure heart, a good conscience, and sincere faith, which the apostle says is the goal of admonition.
For this reason, whoever has perfectly grasped that the goal of the law is love from a pure heart, a good conscience, and sincere faith, and who bases every understanding of divine Scripture on these three virtues, may confidently approach the explanation of the word of God. For when the apostle said, love from a pure heart, he thereby showed that only what is worthy of love must be loved. To a pure heart he adds a good conscience for hope, since one who has a bad and troubled conscience cannot hope to attain the object of his faith and love. Finally he says, sincere faith. For if we believe sincerely, we do not love anything that ought not be loved. And by living rightly, we hope firmly, so that our hope can in no way deceive us (cf. Rom 5:5).
When the promised vision face to face (1 Cor 13:12) comes to us, we shall behold the Trinity. This Trinity is not only incorporeal, but wholly indivisible and unchangeable. We shall see Her far more clearly and definitely than we now see Her image, which we ourselves are.
The present vision, as in a mirror and through riddles, given to us in this life, does not belong to everyone who can mentally grasp what we have set forth here in order. It belongs only to those who see the mind as an image, so that they can in some way relate what they see to Him whose image it is.
Thus, in a riddle, they will be able to see what they see through the image they contemplate. They cannot yet see face to face. For the apostle does not say, “now we see a glass,” but, “now we see as through a glass” (1 Cor 13:12).
Those who see the mind as it can be seen, and in it the Trinity which I have described in various ways, yet without believing or understanding that it is the image of God, truly see the glass. Yet they so fail to see through the glass Him who must now be seen through the glass, that they do not even know that the glass they see is a glass, that is, an image.
If they knew this, they would recognize the need to seek, and to some extent already to see, through this glass Him to whom the glass belongs. Then, having purified their hearts by sincere faith, they could see face to face Him whom they now see as through a glass.
But if they despise the faith that purifies hearts, what can they achieve by understanding the most subtle analysis of the nature of the human mind? Only this: they are condemned also by the testimony of their own understanding.
I think you understand not only how to pray, but also for what to pray. It is not I who teach you this, but He who deigned to teach us. We must seek the blessed life and ask it from the Lord God.
Many have reflected at length on what it means to be blessed, and have said much about it. But why should we turn to many persons and many words? Divine Scripture has said it briefly and truly: Blessed is the people whose God is the Lord (Ps 143:15).
And so that we may belong to this people, and may come to the contemplation of Him and to endless life with Him, the goal of admonition is love from a pure heart, a good conscience, and sincere faith (1 Tim 1:5).
What new fables are these again? Does he know that he is speaking about God, Who was in the beginning and in the Father, and that there was no time when He was not (cf. Jn 1:3)? He knows neither what he says nor what he affirms. Yet, as though speaking of the genealogy of some man, he tries to adapt what is said properly of the nature of those below to the Master of all creation.
From these commandments of love and faith they have departed, turning aside into the vain speech of the Hebrews.
Not without folly do I offer certain examples from the world of lower things. "I have become foolish," says Paul. "You compelled me" (2 Cor 12:11). For what is more foolish than to discuss arguments about the majesty of God? Such things raise questions rather than further God's edification in faith (1 Tim 1:4). But let arguments answer arguments. They have words; we have love from a pure heart, and a good conscience, and sincere faith.
The Apostle made clear that he says this not about open adversaries, but about those who claim to have believed in the Lord while distorting the gospel teaching. They supposed their foolish reasonings to be wiser than the words of God. That they were Jews is clearly shown by the words, "desiring to be teachers of the law." Since the Apostle used strong expressions against them, he necessarily added this, lest anyone think he was accusing the law: "But we know that the law is good, if one uses it lawfully" (v. 8).
"From which" they have turned aside, that is, from the love and conscience just mentioned. By "vain talk" he means the useless and futile fables and genealogies spoken of above.
Christ is the mountain. Come to Christ, and then you will see the final goal of every ascent. What is the goal? Ask Paul, and he will answer: "The goal of the commandment is love from a pure heart, and from a good conscience, and from sincere faith" (1 Tim 1:5). And elsewhere: "Love is the fulfillment of the law" (Rom 13:10)... Therefore, whatever you do, do it for the love of Christ. Place your intention in Him in every work, and the goal of every deed in Him. Do nothing for human praise, but do everything for the love of God, from desire for eternal life.
Whoever wishes to reason about the truth without illumination from above will only fall into empty conversations and disputes. He will turn aside from the path that leads to love. From untimely, knowledge-surpassing, vainglorious reasoning about the truth came heresies, errors, and blasphemy. Steadfastness in the Orthodox confession of the dogmas of faith is nourished and preserved by the works of faith and by purity of conscience.
"They turned aside into vain talk." By vain talk the Apostle meant useless disputes and contentions, of which he spoke above.
Here is the difference between true teachers of the faith, such as Timothy was, and false teachers who turned aside into empty talk. Timothy was a teacher and guardian of the faith in Ephesus by the Apostle's choice and will (cf. Tit 1:5). Those false teachers first of all wanted on their own to be teachers of the law. They did not know what they were saying or affirming, yet they spoke and affirmed so as not to lose the teaching office that flattered them. Even now true guardians of the faith receive their calling by succession from the Apostles, while the false appoint themselves to it.
The many instructions of the holy Apostle Paul to Timothy, as archpastor of Christ’s Church, are naturally arranged in the epistle under the following divisions.
First are instructions to Timothy as guardian of the faith of Christ’s Church (1 Tim 1).
Second are instructions to him specifically as president of the Church. These concern Church assemblies and, as bishop and ordainer, the persons deemed worthy of the sacred rank (1 Tim 2:1-3:13).
Then come general instructions on how the archpastor himself must fulfill his high ministry. The Apostle first teaches who must guide the archpastor himself to the truth and what the fundamental truth of Christian doctrine is.
Afterward he sets forth rules for archpastoral teaching by word and by life (1 Tim 3:14-4:16).
Then follow special instructions to Timothy concerning the governance of the Church (1 Tim 5:1-22).
At the very end come instructions to Timothy as a civil member of society. They concern the rules by which he should build firm earthly well-being for those entrusted to him (1 Tim 6:1-21).
A. Rules and instructions to Timothy as guardian of the faith of Christ’s Church (1 Tim 1:1-20).
These rules are as follows. First, whether in private discussions or public conversations, he must avoid subjects that produce learned religious disputes more than direct edification in the faith.
By chasing abstractions and subtleties of lofty speculation, one may fall into empty talk about subjects that are in fact unknown to anyone.
One may also fail to understand the nearest and most vital truths, such as the meaning of the law. This is what happened with the Jewish false teachers (1 Tim 1:1-7).
The fundamental property of Christianity is divine love, while the common properties of false teaching are self-conceit, discord, and empty talk.
From this it becomes clear that one who wishes to admonish heretics, and in general those separated from the unity of the Church, must first and above all care for the restoration of unanimity, friendship, and love.
Together with these, unity of mind will return of itself. But where there is unfriendliness and hostility, people usually strive to do and say what opposes their enemies, even if they do not understand the subject.
So it was with the supposed Ephesian adherents of the Law of Moses. Not understanding its essence and meaning, they taught about it only to say something contrary to true Christian teaching.
The same happens with many contemporary schismatics from the Church.
“Nothing harms the human race so much,” says Saint John Chrysostom, “as neglect of friendly relations and little concern for preserving them.
Meanwhile nothing can give such a good direction to life as the effort to maintain them with all one’s strength. Such neglect became the source of all heresies.
Therefore Paul, after saying, ‘that you charge certain persons not to teach differently,’ shows the path to love by which this can be achieved.”
According to blessed Theophylact, the Apostle speaks as if saying: “If love is implanted in them, every corrupt dogma will find no place among them.”
To turn aside from love in the work of teaching the Law is like turning aside from the target for an archer. Therefore a pastor needs great skill always to hit the mark.
For this reason they must be governed by the Holy Spirit, says Saint John Chrysostom.
To this Bishop Theophan adds: There is one norm of truth, handed down by God. Whatever lies outside the area marked out by it cannot bear the seal of truth.
Whoever speaks about something else speaks emptily.
“Having missed the mark,” ἀστοχήσαντες. “The word ἀστοχεῖν is used of those who shoot unskillfully” (blessed Theophylact), directing arrows not at the target, but past the target.
The Apostle has indicated the aim for pastoral and teaching labors: love from a pure heart, a good conscience, and sincere faith.
Now he speaks of the bad consequences when anyone directs his concerns and efforts not toward this aim. He also speaks of the consequences for them as teachers.
Some, he says, by not directing their teaching labors toward this aim, have turned aside into empty talk. This means what he has just condemned: myths, genealogies, and fruitless inquiries.
“They have turned aside,” ἐξετράπησαν, meaning that they have strayed from the straight road and gone off to the side.
Saint Chrysostom says: “The Apostle rightly said ἀστοχήσαντες, for skill is needed to direct one’s blows straight at the target and not past it.
Therefore they must be governed by the Holy Spirit. There are many causes that turn one aside from the straight path, while only one aim must be kept in view.”
There is one norm of truth, handed down by God. Whatever lies outside the region marked out by it cannot bear the seal of truth.
Whoever speaks of that speaks emptily. And what sort of teacher is an empty talker? Thus one who turns aside from the indicated aim thereby loses the title of a true teacher.
Passages read together with this verse.
Greek text, 6 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS