Thomas Aquinas Commentary 1 Timothy 6:1-8

"Let as many as are servants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort. If any man teacheth a different doctrine, and consenteth not to sound words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. But godliness with contentment is great gain: for we brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content." — 1 Timothy 6:1-8 (ASV)

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 .