Thomas Aquinas Commentary 1 Timothy 6

1. Above, the Apostle instructed Timothy on the use of foods and on the people to whom the Church allows subsidies. Here he addresses other people who belong to the Church:

   1. People of lower status;

   2. People of higher status, at the words, charge the rich of this world.

   Regarding the first group, he does three things:

   1. He informs him about servants;

   2. He speaks against the contrary opinion, at the words, if any man teach otherwise;

   3. He warns him to avoid the contrary doctrine and to follow his, at the words, but you, O man of God.

   Regarding the first point, he does two things:

   1. He shows him what doctrine he should hold;

   2. He tells him to teach it, at the words, these things teach.

   Regarding the first of these, he does two things:

   1. He shows how servants should act toward unbelieving masters;

   2. He shows how they should act toward believing masters, at the words, but those who have.

2. He says, therefore: whoever are servants under the yoke, that is, in the state of servitude, which is figuratively called a yoke. For just as oxen are restrained under a yoke from going wherever they like, so servants are kept by their masters from doing as they wish: be not held again under the yoke of bondage (Galatians 5:1). Let them count their masters worthy of all honor, that is, of proper respect: servants, be obedient to them who are your lords according to the flesh, with fear and trembling in the simplicity of your heart as to Christ (Ephesians 6:5).

   Why? Lest the name of the Lord and his doctrine be blasphemed. For if unbelieving masters were to find their servants rebellious because of their faith, they would condemn Christ’s name and blaspheme His doctrine: for the name of God through you is blasphemed among the Gentiles (Romans 2:24). Therefore, those with unbelieving masters must obey them, lest the name of the Lord and his doctrine be blasphemed.

3. But what of those who have believing masters? But those who have believing masters, let them not despise them. This sometimes happens when familiarity is shown to subordinates, namely, they grow proud: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Proverbs 30:21–22).

   According to the Philosopher, the reason for this is that in these cases people reason fallaciously, believing that if they are equal in one respect, they are equal in all and refuse to submit any longer. This is similar to what happens in civil wars, where because the people are not subject to the nobility, they consider themselves equal in all things. Consequently, it can happen that slaves, seeing that they are equal to their masters in one matter—namely, in the faith—come to think that they are equal in all respects. That is why he says, let them not despise them.

   And he gives three reasons. First, the gift of faith; hence he says, because they are faithful. This is very important, because the just man lives by faith, and by faith the world is overcome. The second is the dignity of divine love; hence he says, and beloved, namely, more excellently than other creatures, because they are adopted as God’s children: behold what manner of charity the Father has bestowed upon us that we should be called and should be the sons of God (1 John 3:1). The third is the gift of grace; hence he says, who are partakers of the benefit, namely, the Lord’s sacrament: the bread which we break, is it not the partaking of the body of the Lord? (1 Corinthians 10:16); I am a partaker with them who fear you (Psalms 119:63).

4. These things teach others who do not know, and exhort them to do them: these things speak and exhort (Titus 2:15).

5. Then when he says, if any man teach otherwise, he excludes the contrary assertion:

   1. He describes the nature of false doctrine;

   2. He describes its source, at the words, he is proud;

   3. He describes its effect, at the words, from which arise.

6. If you wish to know whether a doctrine is erroneous, you can tell from three marks. First, it opposes the doctrine of the Church; hence he says, if any man teach otherwise than I and the other apostles teach. This is the first mark: if any man preach to you a gospel, besides that which you have received, let him be anathema (Galatians 1:9). For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of our intellect: you shall not add to the word that I speak to you, neither shall you take away from it (Deuteronomy 4:2); if any man shall add to these things, God shall add unto him the plagues written in this book (Revelation 22:18).

   Regarding the second mark, he says, and consent not to the sound words of our Lord Jesus Christ. For the Lord came to give testimony to the truth: for this was I born and for this came I into the world, that I should give testimony to the truth (John 18:37). Therefore, He was sent by the Father to be a teacher and master: give ear to him always, and he shall be a father to you . Consequently, anyone who does not consent to His teachings is in error: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Samuel 15:23). And he says, sound, because in Christ’s sayings there is nothing corrupt, false, or perverse, for they are the words of divine wisdom: all my words are just; there is nothing wicked or perverse in them: they are right to those who understand, and just to those who find knowledge (Proverbs 8:8).

   As to the third mark: my son, keep the commandments of your father, and forsake not the law of your mother (Proverbs 6:20). Hence he says, and to that doctrine, namely, of the Church, which is according to godliness. This godliness is shown in the worship of God: and the acknowledging of the truth which is according to godliness (Titus 1:1).

7. The root of this error is twofold: pride and lack of understanding.

   Regarding the first, he says, he is proud. Pride is said to be the root of errors in two ways. First, because the proud desire to involve themselves in matters that are not their concern; hence, it is expected that they will err and fall short: we have heard of the pride of Moab; he is exceedingly proud: his pride and his arrogancy, and his indignation is more than his strength (Isaiah 16:6). Second, because they refuse to submit their intellect to any other, but rely on their own prudence; consequently, they rebel against Sacred Scripture. Against such a person it is said: lean not upon your own prudence (Proverbs 3:5), and again: where humility is, there also is understanding (Proverbs 11:2).

   The other root is weakness of intellect. Here it should be noted that just as physical health depends on a proper balance of the body’s components, so truth in the intellect consists in a proper balance, because truth is a correspondence between the intellect and reality. Therefore, just as a sick person with an imbalanced condition is affected by the slightest contrary stimulus, so too when a person’s intellect is not grounded in the truth and lacks the virtue to judge what is true, that person falls into error in the face of any difficult question. Hence he says, sick about questions: a weak man and of a short time, and falling short of the understanding of judgment and laws .

   Hence Boethius says that understanding is to reasoning as a circle’s center is to the circle itself. For reason roams about, considering the perfections, defects, and relationships of one thing to another. Unless it finally arrives at an understanding of the truth, its roaming is in vain. Therefore, when it discovers the truth of a thing, it holds that truth as its center. But some take intellectual journeys without ever arriving: ever learning and never attaining to the knowledge of the truth (2 Timothy 3:7). Hence he says, sick about questions, that is, never reaching the center.

   And he says, questions and strifes of words, because in some matters doubt arises from the object itself, but in others from the words and names. Hence he says, questions, regarding the first, namely, questions about things: which furnish questions rather than the edification of God, which is in faith (1 Timothy 1:4). Regarding the second he says, and strifes of words: he who follows after words only shall have nothing (Proverbs 19:7). And he says, strifes of words, meaning those cases when strife arises from words alone. For example, the Lord says, If the Son shall make you free, you shall be free indeed (John 8:36), and in Matthew, then the children are free (Matthew 17:26). Now, if someone were to infer from this that all Christians, being children of God, are therefore physically free, it would be a strife of words, because the Lord is speaking of spiritual freedom, not bodily freedom.

8. Then when he says, from which arise envies, he describes the effect of error:

   1. He mentions the effect;

   2. He explains some things previously stated, at the words, but godliness.

   Regarding the first, he does two things:

   1. He mentions the evils that follow false doctrine;

   2. He mentions where these evils reside, at the words, men corrupted in mind.

9. Among the evils he lists, some are internal, in the heart; others are external.

   Within are disordered emotions regarding good or evil. Regarding good, there is sorrow over another’s good; hence he says, envies. This can be understood as referring either to the present case or to all cases; for when people labor not for the truth but only over words, they cannot react with a balanced mind if someone else prevails: envy slays the little one (Job 5:2). In the present case, if servants regard themselves as free and not subject, their masters grow envious and bewail the fact that their servants are equal to them. As a result of envy, a person rises up against his neighbor of whom he is envious, and this is contentions: it is an honor for a man to separate himself from quarrels (Proverbs 20:3). Or he rises up against God, and this is blasphemies: blaspheming the things which they know not (2 Peter 2:12).

   Regarding evil, there is suspicion; hence he says, evil suspicions, namely, on the part of masters toward Christians, as if we were pretending they were free for our own financial gain: and suspicion of them has deceived many, and has detained their minds in vanity . As a result, conflicts arise from men against believers: there arose a strife between the herdsmen of Abram and of Lot (Genesis 13:7).

10. But this is not in all hearts, but only in some. And he describes their condition: the first pertains to a defect in natural reason, the second to a defect in knowledge, and the third to the defect of disordered love.

    Regarding the first he says, of men corrupted in mind, that is, in natural reason, because they have a perverse judgment: They are corrupt and are become abominable in their ways (Psalms 14:1). Regarding the second he says, who are destitute of the truth, that is, they lack knowledge of the truth: there is no truth, there is no mercy, there is no knowledge of God in the land (Hosea 4:1). Regarding the third he says, supposing gain to be godliness, that is, that the worship of God is ordained for profit and the acquisition of wealth: they have counted our life a pastime, and the business of life to be gain, and that we must be getting every way, even out of evil .

    Therefore, such people who believe this find it easy to be scornful and fall into the evils mentioned.

11. Then when he says, but godliness, he explains his previous statement, who suppose gain to be godliness:

    1. He shows the relationship between godliness and gain;

    2. He shows that it does not consist in acquiring external riches, at the words, for those who will.

    Regarding the first, he does two things:

    1. He explains the first point;

    2. He assigns a reason, at the words, for we brought nothing.

12. He says, therefore: they claim that gain is godliness, but I say that godliness is gain. And he adds, with contentment, that is, a sufficiency of the goods that bring contentment. This depends on two things. First and principally, it depends on godliness, which orders some things to God and some to one’s neighbor; these are the virtues and gifts of grace: for she is an infinite treasure to men, which they that use, become the friends of God . Second, it depends on life being sustained; hence he says, with contentment, namely, in the things necessary for life: seek first the kingdom of God and his justice, and all these things will be added unto you (Matthew 6:33); godliness is profitable to all things (1 Timothy 4:8).

13. Then when he says, for we brought nothing into this world, he gives the reason for his statement:

    1. From man’s condition;

    2. From his needs, at the words, having food.

14. He describes man’s condition from man’s beginnings, because we brought nothing into this world. As if to say: what is necessary is enough, and there is no need for excess, because we brought nothing into this world: naked came I out of my mother’s womb (Job 1:21). Then he describes man’s condition from the viewpoint of his end: and certainly we can carry nothing out: they have slept their sleep; and all the men of riches have found nothing in their hands (Psalms 76:5); the rich man, when he shall sleep, shall take away nothing with him: he shall open his eyes and find nothing (Job 27:19); as he came, so shall he return (Ecclesiastes 5:15).

15. He then describes man’s condition from his necessities; hence he says, having food and the wherewith to be covered, with these we are content. This is because material goods provide for our necessities: some are needed to prevent internal exhaustion, and these are food; others safeguard us against external forces, and for this we need clothing and shelter: let your manners be without covetousness, contented with such things as you have (Hebrews 13:5). The chief things for man’s life are water and bread, and clothing, and a house to cover shame .

1. Previously, the Apostle showed what kind of gain is suitable for Christians: namely, godliness with contentment. Here he shows that those who seek excessive gain in riches suffer great harm.

   First, he indicates the evils that result from an indiscriminate desire for wealth. Second, he assigns the reason, with the words for the desire of money.

   Two kinds of evils follow: some spring from the enemy outside, and others from one’s own sinful desire, in the phrase into many unprofitable and hurtful desires.

2. He says, therefore, let us be satisfied with food and clothing, because those who will to be rich—not for their necessities, but so that riches abound—fall into temptation and into the snare of the Devil. There is not a more wicked thing than to love money ; do not be anxious for goods unjustly gotten, for they shall not profit you in the day of calamity and revenge .

   He mentions two dangers: temptations and a snare. First, riches tempt, since they are alluring and draw one into other sins: for fear that he who tempts should have tempted you, and our labor should be made vain (1 Thessalonians 3:5); let no temptation overtake you but such as is human (1 Corinthians 10:13). Second, they catch you in a snare. For those who do not have riches, they are a temptation; but for those who do have them, they are a snare, because they do not gladly give up goods they took from others. He that gathers treasures by a lying tongue is vain and foolish (Proverbs 21:6).

3. The danger from within is threefold. First, the desire branches out into many unprofitable and hurtful desires. A person’s perfection depends on their heart being concentrated upon one thing, because the more a person is one, the more like God they are, who is truly one: one thing I have asked of the Lord, this I will seek after: that I may dwell in the house of the Lord all the days of my life (Psalms 27:4). But one who seeks riches acts contrary to this, because his heart is drawn to many things: their heart is divided; now they shall perish (Hosea 10:2). The reason is that where your treasure is, there your heart will be also (Matthew 6:21).

   Furthermore, such desires are unprofitable in many ways. First, they are spiritually unprofitable, because riches do not lead one to happiness: what has pride profited us? Or what advantage has the boasting of riches brought us? ; he who loves riches shall reap no fruit from them (Ecclesiastes 5:9). Second, they are temporally unprofitable, because they do not give what they promise: there is also another evil which I have seen under the sun, and it is frequent among men: a man to whom God has given treasure and substance and honor, and his soul lacks nothing of what he desires; yet God does not give him power to eat of it, but a stranger shall eat it up. This is vanity and a great misery (Ecclesiastes 6:1–2).

   Third, they are hurtful: riches kept to the hurt of the owner (Ecclesiastes 5:12). He shows that they are hurtful because they drown men in destruction in the present life—for many have perished because of riches—and in the future life, into perdition: keep your money to yourself to perish with you (Acts 8:20). Alternatively, both refer to spiritual harm: destruction, meaning spiritual death—God endured with much patience vessels of wrath, fitted for destruction (Romans 9:22)—and perdition, meaning eternal punishment. This is called perdition because of the sufferings of the damned, who cannot return to their true home, their eternal home: because the wicked man is reserved for the day of destruction, and he shall be brought to the day of wrath (Job 21:30).

4. Then, when he says, for the desire of money is the root of all evils, he gives his reason from two sources: from the nature of covetousness, and from experience, with the words which, some coveting, have erred from the faith.

5. He says, therefore, they fall into temptation and into the snare of the Devil. Why? Because the desire of money is the root of all evils. Here it should be noted that, according to some, covetousness is understood in three ways. First, as avarice considered as a specific sin: the inordinate love of possessing riches. Second, as a category under which all sins fall, since it implies the inordinate desire for a temporal thing, which is involved in every sin, because sin is a turning toward a perishable good. Taken this way, it is not the root but the category of all evils. Third, it is taken to signify a disorder of the soul that inclines it to desire temporal goods inordinately. In this sense, it is only a habit and not an act, yet it is the root of all evils.

   It is called a root in the same way pride is called the beginning: pride is the beginning of all sin . This is because pride suggests a corrupt inclination of the soul to withdraw from God. A tree draws its nourishment from its roots; in the same way, sin, in its aspect of turning toward a perishable good, draws its nourishment from covetousness.

   But I believe he is speaking of covetousness taken as a specific sin. That is why he says, those who will to be rich fall into temptation and into the snare of the Devil. This is an inordinate love of money and, consequently, is the root of all sins, for all sins involve a seeking. As a result, the origin of sins must be sought in the origin of desirable things. The origin of desirable things springs from the end; consequently, the more desirable the end a sin has, the worse that sin is.

   There are two things that make the end of a sin desirable. The end may be desirable for its own sake, which is excellence, because a person wills that good as a means of excelling; this is pride. Consequently, pride is the beginning of all sins. Or, the end may be desirable for the sake of some other end, which makes a thing desirable because it is useful for obtaining everything. This is what riches can do, for with riches, people believe they can buy anything. It is in this sense that covetousness is the root of all evils.

6. Then, when he says, which some coveting, have erred from the faith, he proves the same thing through experience. He says coveting because the more riches are possessed, the more they are desired: a covetous man shall not be satisfied with money (Ecclesiastes 5:10).

   They fall, first, into spiritual harm; hence he says they have erred from the faith. The reason for this is that sound doctrine forbids many unlawful profits which they refuse to give up. Consequently, they invent their own doctrine, which creates for them a new hope of salvation. This is what usurers often do. Second, they have entangled themselves in many sorrows, even in the present life, because there is anxiety in acquiring riches, fear in possessing them, and pain in losing them: when he shall be filled with riches, he shall be straitened, he shall burn, and every sorrow shall fall upon him (Job 20:22).

7. Then, when he says, but you, O man of God, he warns him to follow sound doctrine and flee from evil.

   First, he describes the road he should follow. Second, he binds him to it with a command, at I charge you.

   In regard to the first, he does two things: first, he urges him to avoid the sins already mentioned. Second, he points out what he should do, at pursue justice.

8. Because a servant should imitate his master—for it is said, as the judge of the people is himself, so also are his ministers ()—he says, O man of God. It is as if to say: you are dedicated to the service of God. O Lord, I am your servant (Psalms 116:16); he who says he abides in him ought himself also to walk, even as he walked (1 John 2:6). Therefore, if you are a man of God, you ought to do as Christ did, who fled when they wished to make him king (John 6:15), and who for the joy that was set before him endured the cross, despising the shame (Hebrews 12:2). Therefore, you too, flee these things: lo, I have gone far off, flying away; and I abode in the wilderness (Psalms 55:7).

9. What then is he to do? Two things:

   First, clothe himself in spiritual armor. Second, do battle with it, at fight the good fight.

10. Spiritual armor is useful either for doing good or for enduring evil. The first of these involves our neighbor, to whom we are rightly ordered through justice and godliness (that is, mercy), because the first without the second is severity, and the second without the first is weakness. Regarding the first, he says, pursue justice, which is fitting for bishops: love justice, you who judge the earth . As to the second, he says, godliness, that is, mercy: mercy and truth preserve the king, and his throne is strengthened by clemency (Proverbs 20:28).

    Doing this also involves us with God, to whom we are rightly ordered, first of all, by faith, which perfects the intellect: without faith it is impossible to please God (Hebrews 11:6). Second, by charity, which perfects our affections: he who abides in love, abides in God, and God in him (1 John 4:16).

    For enduring evils we need two virtues: patience and mildness. This is because a person can be subject to two disorderly emotions in the face of evil: excessive sadness, and the anger resulting from it. Therefore, patience is a shield against excessive sadness—in your patience you shall possess your souls (Luke 21:19)—and mildness is a shield against anger.

11. Then, when he says, fight the good fight of faith, he urges him to engage in the conflict.

    First, he shows him how to fight. Second, he gives a reason.

12. He says, therefore, fight the good fight as soldiers do, who fight for two reasons: either to defend what they own or to acquire what they lack. Holy people should do this as well.

    First, they should guard what they have, namely, faith and the virtues. Hence he says, of faith, meaning, for the defense of their faith: even unto death, fight for justice . Or, of faith, so that through faith they might avoid sin: this is the victory that overcomes the world: our faith (1 John 5:4). Or, of faith, meaning, to convert others to the faith. He calls it the good fight, that is, a lawful battle: everyone who strives for the mastery refrains himself from all things (1 Corinthians 9:25). For it is good when one abstains from all obstacles: I have fought the good fight (2 Timothy 4:7).

    Second, they fight to acquire what they lack, namely, eternal life, which is acquired with a struggle: the kingdom of heaven suffers violence, and the violent take it by force (Matthew 11:12). Hence he says, lay hold on eternal life—as if guarding something, be victorious in your struggle. Or, fight the good fight of faith. For what reward? So that you may lay hold on eternal life: but we, that we may receive an incorruptible crown (1 Corinthians 9:25).

13. Then, when he says, to which you are called, he gives the reason for saying, lay hold on eternal life. First, he answers a potential objection. It is as if to say: "You tell me that I should lay hold of it. Of course I would like to, but I cannot." But you can, because it is owed to you in justice, for you have been called to it by God, the King of the kingdom of eternal life. Therefore, you should fight to the utmost: he has called you out of darkness into his marvelous light (1 Peter 2:9).

    Second, he informs him of his obligation. It is as if to say: fight the good fight, because you have vowed to do so; consequently, you are not permitted to give up. Hence he says, and have confessed a good confession before many witnesses. That is, at your consecration as a bishop, you promised a good fight: woe is unto me if I preach not the Gospel! For if I do this willingly, I have a reward; but if against my will, a dispensation is committed to me (1 Corinthians 9:16). Or, a good confession refers to preaching the faith in order to preserve it.

14. Then, when he says, I charge you before God, he binds him to the previous points with a command.

    First, he gives the command. Second, he explains something he stated earlier, at which in his times.

15. In the command, first, he brings in witnesses; second, he commends the command; third, he shows how it is to be kept. As witnesses, he calls on God the Father and our Lord Jesus Christ.

    Therefore, he says, "I advised you, but so that you do not suppose that you can act otherwise, I charge you, as you are accustomed to charge those under you, before God." He had charged him to do two things: lay hold on eternal life and confess the good confession. Therefore, he calls on the Author of life, who gives life to all things. He says God, who is the entire Trinity, the author of life. He also calls on the man, Christ Jesus, who claimed to be the Son of God, which is the good confession of our faith.

    Likewise, he commends the command, because in itself it is just, right, and irreproachable: you shall not find iniquity on my tongue (Job 6:30).

    But how long are these commands to be followed? Until the appearing of our Lord Jesus Christ. The word "until" specifies the goal intended by these commands; that is, by observing these words you may prepare yourself for the appearing. Or, it means until your death, because as you are at that moment, so will death find you: he who shall persevere until the end, he shall be saved (Matthew 24:13).

1. Previously, the Apostle gave specific instructions to Timothy, commanding him to observe them until the coming of Christ. Therefore, he now discusses Christ’s coming, about which he reveals three things:

   1. That it will occur at a suitable time.
   2. That it will be evident.
   3. That he reveals the author of this coming.

2. Regarding the first point, he says, which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings. Peter warns, “scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming?’” (2 Peter 3:3–4). Therefore, the Apostle wants to show that even though Christ’s coming seems to be delayed, it will nevertheless be revealed in its proper time: For everything there is a season (Ecclesiastes 3:1); for every matter has its time and way (Ecclesiastes 8:6).

   The suitable time will be the end of the world, because that is the time of harvest and of collecting the fruits; therefore, it must come at the end of the world.

3. Regarding the second point, he says, he will display, that is, he will make it manifest. For although Christ is visible in the flesh, his power is hidden; but then, even his divinity will be revealed to the saints, while the wicked will see only the glory of his body.

4. Regarding the third point, he says that the one who is God and the Trinity will reveal him.

   In this regard, he does two things:

   1. He describes the author of Christ’s coming.
   2. Bursting out in praise, he applauds Christ with the words, to whom be honor and eternal dominion.

   Regarding the first of these, he does three things:

   1. He describes the author of this coming in terms of his perfect action.
   2. He describes him in terms of his unique power.
   3. He describes him in terms of his incomprehensible nature.

5. He describes the author’s perfect action when he says, Blessed. For blessedness is a perfect action, which is distinctive of the supreme active power, disposed in the best way. This is our blessedness, while God’s blessedness is that by which he knows himself; for if God did not know himself, he would not be blessed. As Gregory says: so long as God enjoys himself, he is perfectly glorious.Moralia in Job 32.8.

   It is fitting that the author of this coming be described as Blessed, because the purpose of Christ’s coming is to lead us to blessedness: Happy shall I be, if there shall remain of my seed to see the glory of Jerusalem .

6. Regarding his unique power, he says, the only Sovereign. As the psalmist says, you are mighty (Psalms 89:8). But why does he say, the only? Do not all things have power? Yes, by participation; but God alone is powerful of himself and essentially. Hence he says, King of kings and Lord of lords. As Ambrose says, lord is a name of power, so also king.Ambrose, Exposition of the Christian Faith 1.1.7. Therefore, one who has a lord and king over him is subject to power, and such a being is not powerful of himself, but purely from another. Therefore, if Christ is the King of kings and Lord of lords, then he alone has power not from someone else, but all others have it from him.

   Two of God’s powers are mentioned: his governance of the world, when he says, King of kings (A king who sits on the throne of judgment winnows all evil with his eyes (Proverbs 20:8)); and his creative power, when he says, Lord of lords (Know that the Lord, he is God! It is he who made us, and not we ourselves (Psalms 100:3)). And as it is written, On his robe and on his thigh he has a name written, King of kings and Lord of lords (Revelation 19:16).

7. Regarding his incomprehensible nature, he says, who alone has immortality, who dwells in unapproachable light. God’s incomprehensibility is clear from two things: first, because he transcends whatever is comprehensible in creatures; second, because, being God, he is too great for anyone’s comprehension.

   He shows the first when he says, alone has immortality. In every change something is lost, because whatever is changed ceases to be what it was. Therefore, that which is properly and truly incorruptible is altogether unchangeable. But every creature, considered in itself, undergoes some change, and God alone is altogether unchangeable. Therefore, if any creature is unchangeable, this is the result of grace. This shows that God’s nature transcends everything in created nature: To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever (1 Timothy 1:17).

   Regarding the second point, he says, who dwells in unapproachable light. In material things, light is the principle of seeing; therefore, whatever makes something known in any way is called a light. That by which each thing is known is its form, to the degree that the form is actual; hence, to the extent that a thing’s form is actual, to that extent it has light. Therefore, things which are acts, but not pure act, are said to be luminous, but not light. But the divine essence, which is pure act, is light itself: He was not the light, but came to bear witness about the light. The true light... was coming into the world (John 1:8–9). But God abides with himself, and this light is unapproachable; that is, it is not visible to the physical eye, but to the intellectual eye. Yet no created intellect can approach it.

8. It should be noted that there are two ways an intellect can approach the knowledge of a nature: by knowing it and by comprehending it. It is impossible for our intellect to arrive at a comprehension of God, because that requires knowing all that can be known about God. But God is perfectly knowable, insofar as he is being and light, and these are infinite. Therefore, God is infinitely knowable. A created intellect, however, is finite. Therefore, not even Christ’s human intellect comprehended God.

   But there is another way of knowing God, namely, by attaining to him. Yet even in this way, no created intellect, using only its own power, can attain knowledge of what God is. The reason is that no cognitive faculty can transcend its object, just as sight cannot go beyond seeing color. The proper object of our intellect is the essence of a thing; hence, whatever is beyond the essence of a thing exceeds the power of any intellect. But in God, there is nothing other than his essence.

   How then can he be known? We arrive at knowing him in this life through grace, and in the future life through glory: Look to him, and be radiant (Psalms 34:5).

9. But then how does God dwell in unapproachable light? For it is said, clouds and thick darkness are all around him (Psalms 97:2), and in Exodus, Moses drew near to the thick darkness where God was (Exodus 20:21).

   I answer with Dionysius: every dark cloud is an inaccessible light. Therefore, what is light here is a dark cloud there. It is a dark cloud insofar as it is invisible, and a light insofar as it is visible.The Celestial Hierarchy 1.3. and 15.6.

   Something is invisible for two reasons: first, because of itself, as something opaque; second, because of its excessive brilliance, as the sun is invisible to the eye of an owl. Hence, some things are not visible to us because of a deficiency within themselves, and others because of their richness; which is the way God is inaccessible to us.

   Whom no one has ever seen: If this refers to comprehending him, it is absolutely true, even for the angels, because God alone comprehends himself. But if it refers to the vision by which he is physically reached, then it is true in three ways:

   1. No one sees him with physical eyes.
   2. Regarding his essence in the mind’s eye, no one living in the flesh, except Christ, can see him: you cannot see my face, for man shall not see me and live (Exodus 33:20).
   3. No one sees what God is in himself: no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matthew 11:27); flesh and blood has not revealed this to you (Matthew 16:17).

10. Then he bursts out in praise of God, saying, to whom be honor and eternal dominion. He mentions two things: the first relates to showing reverence, saying, honor, which is to show reverence (If then I be a father, where is mine honour? (Malachi 1:6)); the second relates to governance, when he says, and eternal dominion.

Previously, he dealt with instructing people of low status; here he returns to his subject and instructs Timothy on how to deal with the rich. He does this first, and second, he deals with Timothy’s own instruction, beginning at O Timothy. As always, when he instructs Timothy about teaching others, he warns him not to neglect himself.

Regarding the instruction for the rich, he first informs Timothy about the vices usually found in them, and second, he charges him to pursue what is good, beginning at do good. Regarding the vices of the rich, he first mentions the vices themselves, and second, he rejects these vices because of the uncertainty of riches, beginning at in the uncertainty.

He says, therefore, charge the rich. Riches imply abundance, which constitutes true riches if that abundance is of spiritual things: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isaiah 33:6). But sometimes the abundance is of material things, which are not true riches because they do not satisfy. Therefore, he adds the restriction, of this world: they hoard up silver and gold, in which men trust .

Charge such people. When he wrote about servants, he did not issue a command, because virtue lies in a person using their authority toward superiors, not toward inferiors. Therefore, he says not to fail to issue orders out of respect for their riches or high status.

And what is he to order them? Not to be high-minded; that is, not to think of themselves as important.

But is this sinful? I answer that it can become sinful in two ways. First, if one regards oneself highly because of things that lack true greatness; this happens if one regards oneself highly because of temporal things. Therefore, anyone who regards oneself highly on account of some external greatness does so inordinately, and this is pride. Yet worldly people care for no other greatness except that which can be purchased with riches: all things obey money (Ecclesiastes 10:19). Therefore, because the rich of this world have this kind of greatness, they are lifted up in vain.

Second, it can be sinful because there are things that possess true greatness, namely, spiritual goods: how great is he that finds wisdom and knowledge . A person can regard himself highly by reason of these goods, not because of the nature of the goods themselves, but by attributing to himself what he lacks, or by not knowing that whatever he has is from God.

Therefore, in the first case, the high regard is disordered because the goods themselves lack true greatness; in the second, it is disordered because the desire is inordinate.

The second vice prevalent among the rich is trust in worldly things. Therefore, he says, nor to trust in the uncertainty of riches: if I have thought gold my strength, or have said to fine gold: my confidence (Job 31:24); the substance of a rich man is the city of his strength (Proverbs 10:15).

Then, when he says, in the uncertainty of riches, he gives the reason for his advice. One trusts in that from which one expects help, but help is obtained from what is strong, whereas riches are fragile. Therefore, trust should not be placed in riches: lay not up for yourselves treasure on earth, where the rust and moth consume (Matthew 6:19).

Instead, trust should be placed in the living God, where true hope must be placed: blessed be the man that trusts in the Lord, and the Lord shall be his confidence (Jeremiah 17:7); God gives to all men abundantly (James 1:5).

The statement, who gives us abundantly all things to enjoy, can be explained in two ways:

1. First, so that enjoy is taken to mean joy, and this joy can be found even in temporal goods.
2. Second, in the sense that temporal goods are used to attain the enjoyment of God.

Then, when he says, do good, he instructs him to achieve what is good. Those whose love is fixed on riches strive for three things: first, to acquire them; second, to use them once they are possessed; and third, to obtain the end for which riches are sought. These are the three things the Apostle advises:

1. That they acquire spiritual riches; hence, do good and be rich in good works. As it is written, learn to do well (Isaiah 1:17).
2. Regarding the use of riches, it should be noted that there are two ways: hoarding them and giving them away. But the primary use is to give them away. Therefore, he mentions two aspects of this:
   1. To give, when he says, to give easily—that is, without a heavy heart, as Scripture says, every man as he has determined in his heart, not with sadness or of necessity: for God loves a cheerful giver (2 Corinthians 9:7); and without delay, say not to your friend: go, and come again: and tomorrow I will give to you: when you can give at present (Proverbs 3:28); if I have made the eyes of the widow wait (Job 31:16).
   2. To hold them, not for one’s own use only, but for the common use. Therefore, he says, to communicate to others—that is, to regard them as common property: communicating to the necessities of the saints (Romans 12:13).
3. That they may attain the ultimate purpose of riches. Therefore, he says, to lay up in store for themselves a good foundation against the things to come. This spiritual treasure is a storehouse of merits, which are the foundation of a future edifice prepared for us in heaven. The entire preparation for future glory is through merits, which are acquired by grace, the principle of meriting. As it is written, lay up for yourselves treasures in heaven, where neither the rust nor the moth consumes (Matthew 6:20), and, so run that you may obtain (1 Corinthians 9:24).

Then, when he says, O Timothy, he instructs Timothy:

1. To guard what is good.
2. To avoid what is evil, at avoiding the profane novelties.

He says, therefore, O Timothy, keep that which is committed to your trust. Every good that a person has is committed to their care by God, to be guarded and increased: he shall preserve the grace of a man as the apple of the eye ; By the grace of God I am what I am; and his grace in me has not been void, but I have labored more abundantly; yet not I, but the grace of God with me (1 Corinthians 15:10).

And so he tells Timothy to guard this deposit—that is, to preserve himself in God’s grace and increase it. For the one who hides his talent is punished: take away, therefore, the talent from him, and give it to him that has ten talents (Matthew 25:28); and the unprofitable servant cast you out into the outer darkness (Matthew 25:30). Church leaders especially are entrusted with this deposit, namely, the care of their neighbor and of the faithful: feed my sheep (John 21:17); for they watch, as being to render an account of your souls (Hebrews 13:17); keep the good thing committed to your trust by the Holy Spirit (2 Timothy 1:14).

He is also to avoid evil, especially those evils that are likely to defile the faith. The reason for this is that just as a worldly prince is appointed to guard the kingdom’s unity, so the spiritual leader is appointed to guard spiritual unity. Peace in a kingdom is built on justice; therefore, the prince exists for justice. But the unity of the Church is founded on faith; therefore, he especially advises him to guard the faith: I have prayed for you, that your faith fail not: and you, being once converted, confirm your brethren (Luke 22:32).

Similarly, the faith can be corrupted by fallacies, just as any field of knowledge can. As it is stated in Aristotle's Sophistical Refutations, a fallacy sometimes arises from a word and sometimes from a thing; therefore, there are fallacies within statements and fallacies outside of statements. In the same way, the faith is sometimes corrupted by certain careless words. As Jerome says, heresy springs from words inconsiderately uttered. Therefore, the Apostle says, avoiding the profane novelties of words, because to refuse to listen to anything new is to bark against established customs. But profane novelties are not to be heeded when they are directed against the faith. They are called “new” in comparison with what is ancient. Nestorius did this when he called the Blessed Virgin Christotokos to suggest that she was not the mother of God. In response, the Synod of Ephesus coined the word Theotokos: hold the form of sound words which you have heard of me in faith, and in the love which is in Christ Jesus (2 Timothy 1:13); and in 2 Timothy: shun profane and vain babblings, for they grow much into ungodliness (2 Timothy 2:16).

But sometimes faith is corrupted by actual sophistical reasoning, and this is to be shunned. Therefore, he says, and oppositions of knowledge falsely so called, because it is not true knowledge, but false. For knowledge in the true sense is concerned only with truth. It is impossible for the true to be contrary to the true, although two false statements can sometimes be contrary to one another. Consequently, it is impossible for anything contrary to divine truth—which is the supreme truth—to be true: beware lest any man cheat you by philosophy, and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ (Colossians 2:8). Promising—that is, which some claim to have. As it is written, every man is become a fool for knowledge which is not of God (Jeremiah 10:14), because he who speaks a lie, speaks from his own (John 8:44). Also, the children also of Memphis, and of Taphnes, have deflowered you, even to the crown of the head (Jeremiah 2:16); and, your wisdom and your knowledge have deceived you (Isaiah 47:10).

The grace of God be with you. Amen.