Chapter 6
Dangers of Riches
Lecture 1
Servants and rich men
6:1 Whoever are servants under the yoke, let them count their masters worthy of all honor; lest the name of the Lord and his doctrine be blasphemed. [n. 232]
6:2 But those who have believing masters, let them not despise them, because they are brethren; but rather let them serve them, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort. [n. 234]
6:3 If any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness, [n. 236]
6:4 He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions, [n. 238]
6:5 Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness. [n. 241]
6:6 But godliness with contentment is great gain. [n. 242]
6:7 For we brought nothing into this world: and certainly we can carry nothing out. [n. 244]
6:8 But having food and wherewith to be covered, with these we are content. [n. 246]
232 . Above, the Apostle instructed Timothy on the use of foods and on the persons to whom the Church allows subsidies; here he treats of other persons who pertain to the Church:
first, persons of low estate;
second, persons of high estate, at charge the rich of this world .
In regard to the first he does three things:
first, he informs him about servants;
second, he speaks against the contrary opinion, at if any man teach otherwise ;
third, he warns him to avoid the contrary doctrine and to follow his, at but you, O man of God .
In regard to the first he does two things:
first, he shows him what doctrine he should hold;
second, he tells him to teach it, at these things teach .
In regard to the first he does two things: first, he shows how servants should act toward unbelieving masters;
second, how they should act toward believing masters, at but those who have .
233 . He says, therefore: whoever are servants under the yoke , i.e., in the servile state, which is called a yoke figuratively; because as oxen are restrained under a yoke from going wherever they like, so servants under their masters are kept from doing as they wish: be not held again under the yoke of bondage (Gal 5:1). Let them count their masters worthy of all honor , i.e., 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 (Eph 6:5).
Why? Lest the name of the Lord and his doctrine be blasphemed ; for if unbelieving masters were to believe their servants rebellious for knowing the faith, they would condemn Christ’s name and blaspheme his doctrine: for the name of Christ through you is blasphemed among the gentiles (Rom 2:24). Therefore, those with unbelieving masters must obey them, lest the name of the Lord and his doctrine be blasphemed .
234 . But what of those who have believing masters? But those who have believing masters, let them not despise them ; which sometimes happens when familiarity is shown to underlings, namely, they grow proud: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reign s (Prov 30:1).
According to the Philosopher the reason for this is that in these cases men paralogize, believing that if they are equal in one respect, they are equal in all and refuse to submit any longer; just as in civil wars, because the people are not subject, they consider themselves equal to the nobility 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 . And 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 the other creatures, because they are adopted into God’s sons: 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 Cor 10:16); I am partaker with them who fear you (Ps 118:63).
235 . These things teach others who do not know, and exhort them to do: these things speak and exhort (Titus 2:15).
236 . Then when he says, if any man teach otherwise , he excludes the contrary assertion:
first, he describes the nature of false doctrine;
second, its source, at he is proud ;
third, its effect, at from which arise .
237 . If you wish to know whether a doctrine is erroneous, you can tell from three marks: first, it is against the doctrine of the Church; hence he says, if any man teach otherwise than I teach and the other apostles. This is the first mark: if any man preach to you a gospel, besides that which I have received, let him be anathema (Gal 1:9). For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of the intellect: you shall not add to the word that I speak to you, neither shall you take away from it (Deut 4:2); if any man shall add to these things, God shall add unto him the plagues written in this book (Apoc. 22:18).
In regard to 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 (1 Macc 2:65). 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 Kgs 15:23). And he says, sound , because in Christ’s sayings there is nothing corrupt, nothing false or perverse, because 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 (Prov 8:8).
As to the third mark: my son, keep the commandments of your father, and forsake not the law of your mother (Prov 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).
238 . The root of this error is twofold, namely, pride and lack of understanding.
In regard to the first he says, he is proud . There are two ways in which pride is said to be the root of errors: first, because the proud desire to insert themselves into matters that are not their concern; hence it is expected that they 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 (Isa 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 (Prov 3:5), and again: where humility is, there also is understanding (Prov 11:2).
The other root is weakness of intellect. Here it should be noted that just as health in the body depends on a proper balance among the humors, so truth consists in a proper balance in the intellect, because truth is a correspondence of intellect and thing. Hence just as a sick person, when he does not have a balanced condition, is affected by the slightest contrary stimulus, so too when a man’s intellect is not grounded on the truth and lacks the virtue by which to judge what is true, that man 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 (Wis 9:5).
Hence Boethius says that understanding is to reasoning as a circle is to its center. For reason roves about and considers the perfections and defects and relationships of one thing to another, and unless it finally arrives at an understanding of the truth, its roaming is in vain. Hence, when it discovers the truth of a thing, it holds it as a center. But some take intellectual journeys without ever arriving: ever learning and never attaining to the knowledge of the truth (2 Tim 3:7); hence he says, sick about questions , i.e., 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 , in regard to the first, namely, questions about things: which furnish questions rather than the edification of God, which is in faith (1 Tim 1:4); in regard to the second he says, and strifes of words : he who follows after words only shall have nothing (Prov 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 (Matt 17:25); now if someone wished to infer from this that all Catholics, since they are sons of God, are therefore free, it would be a strife of words, because the Lord is speaking of spiritual freedom, not bodily.
239 . Then when he says, from which arise envies , he describes the effect of error:
first, he mentions the effect;
second, he explains some things previously stated, at but godliness .
In regard to the first he does two things: first, he mentions the evils that follow false doctrine;
second, where these evils reside, at men corrupted in mind .
240 . Among the evils he lists, some are within, in the heart; others are external.
Within are disorderly emotions in regard to good or in regard to evil. In regard to the good is sadness about someone else’s good; hence he says, envies , which can be understood as referring either to the present case or to all cases; for when men labor not for the truth but only about words, they do not see with a balanced mind, if someone 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 man 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 (Prov 20:3); or he rises up against God: and this is blasphemies : blaspheming the things which they know not (2 Pet 2:12).
In regard to evil there is suspicion; hence he says, evil suspicions , namely, on the part of masters toward Christians, as though for gain we pretended that they were free: and suspicion of them has deceived many, and has detained their minds in vanity (Sir 3:26). As a result there issue conflicts of men against believers: there arose a strife between the herdsmen of Abram and of Lot (Gen 13:7).
241 . But this is not in all hearts, but in some. And he describes their condition: the first pertains to a defect in natural light; the second to defect in knowledge; the third to the defect of disordered love.
In regard to the first he says, of men corrupted in mind , i.e., in natural reason, because they have a perverse judgment: They are corrupt and are become abominable in their ways (Ps 13:2). In regard to the second he says, who are destitute of the truth , i.e., lack knowledge of the truth: there is no truth, there is no mercy, there is no knowledge of God in the land (Hos 4:1). In regard to the third he says, supposing gain to be godliness , i.e., that the worship of God is ordained to 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 (Wis 15:12).
Therefore, such men as believe this, find it easy to be scornful and fall into the evils mentioned.
242 . Then when he says, but godliness , he explains his previous statement: who suppose gain to be godliness :
first, he shows the relationship between godliness and gain;
second, he shows that it does not consist in acquiring external riches, at for those who will :
in regard to the first he does two things: first, he explains the first;
second, he assigns a reason, at for we brought nothing .
243 . He says, therefore: they claim that gain is godliness , but I say that godliness is gain ; and he adds, with contentment , i.e., a sufficiency of the goods that bring contentment, which depends on two things: first and principally, on godliness which orders some things to God and some to one’s neighbor: and 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 (Wis 7:14); 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 (Matt 6:33); godliness is profitable to all things (1 Tim 4:8).
244 . Then when he says, for we brought nothing into this world , he gives the reason for his statement:
first, from man’s condition;
second, from his needs, at having food .
245 . Man’s conditions he describes 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 superfluities, 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 (Ps 75:6); 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 (Eccl 5:15).
246 . 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 , because goods furnish us with our necessities: some are needed to prevent internal exhaustion, and these are food; others safeguard us against external forces, and for this we need coverings of clothes and houses: let your manners be without covetousness, contented with such things as you have (Heb 13:5). The chief things for man’s life is water and bread, and clothing, and a house to cover shame (Sir 29:27).
Lecture 2
Danger of money
6:9 For those who will to become rich fall into temptation and into the snare of the Devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition. [n. 247]
6:10 For the desire of money is the root of all evils; which some coveting, have erred from the faith and have entangled themselves in many sorrows. [n. 250]
6:11 But you, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness. [n. 253]
6:12 Fight the good fight of faith. Lay hold on eternal life, to which you are called, and be it confessed a good confession before many witnesses. [n. 257]
6:13 I charge you before God who gives life to all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession: [n. 261]
6:14 That you keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,
247 . Above, the Apostle showed what sort of gain is suitable for Christians, namely, godliness with contentment; here he shows that those who seek superfluous gain in riches incur great harm:
first, he indicates the evils that issue from an indiscriminate desire for wealth;
second, he assigns the reason, at for the desire of money .
But two sorts of evils follow:
some spring from the enemy without,
and others from one’s own concupiscence, at into many unprofitable and hurtful desires .
248 . He says, therefore: let us be satisfied with food and clothing, because those who will to become rich not for their necessities, but for riches to abound, fall into temptation and into the snare of the Devil : there is not a more wicked thing than to love money (Sir 10:10); be not anxious for goods unjustly gotten: for they shall not profit you in the day of calamity and revenge (Sir 5:9).
And he mentions two dangers, namely, temptations and a snare; because, first of all, they tempt, inasmuch as riches are alluring and draw one into other sins: lest perhaps he that tempts should have tempted you, and our labor should be made vain (1 Thess 3:5); let no temptation take hold on you but such as is human (1 Cor 10:13). Second, because they catch you in a snare, for to those without them riches are a temptation, but to those with 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 (Prov 21:6).
249 . The danger from within is threefold: first, the desire branches out into many unprofitable and hurtful desires . For a man’s perfection depends on his heart’s being concentrated upon one thing; because the more a person is one, the more like unto God he is, 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 (Ps 26:4). But one who seeks riches acts against this, because his heart is attracted to many things: their heart is divided; now they shall perish (Hos 10:2), the reason being that where your heart is, there is your treasure also (Matt 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? (Wis 5:8); he who loves riches shall reap no fruit from them (Eccl 5:9); second, they are unprofitable temporally, because they do not give what they promise: there is also another evil which I have seen under the sun, and that 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 thereof, but a stranger shall eat it up. This is vanity and a great misery (Eccl 6:1).
Third, they are hurtful : riches kept to the hurt of the owner (Eccl 5:12). He shows that they are hurtful, because they drown men into destruction in the present life. 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). Or both refer to spiritual harm: destruction , i.e., spiritual death: God endured with much patience vessels of wrath, fitted for destruction (Rom 9:22); and perdition , i.e., eternal punishment, which is called perdition because of the sufferings of the damned, who cannot return to their own home, i.e., their eternal home: because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath (Job 21:30).
250 . Then when he says, for the desire of money is the root of all evils , he gives his reason from two sources, namely, from the nature of covetousness and from experience: which, some coveting, have erred from the faith .
251 . He says, therefore: they fall into temptation and into the snares 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 taken in three ways: first, for avarice considered as a special sin, namely, the inordinate love of possessing riches; second, as a genus under which all sins fall, inasmuch as it implies the inordinate desire for a temporal thing – and this is involved in every sin, because sin is a turning to a perishable good. Taken this way it is not the root, but the genus, of all evils; third, it is taken to signify a disorder of soul inclining it to desire temporal goods inordinately. Taken in this sense, it is only a habit and not an act; yet it is the root of all evils.
And it is called a root the way pride is called the beginning: pride is the beginning of all sin (Sir 10:15), because pride suggests a corrupt inclination of the soul to withdraw from God. But a tree draws its nourishment from the roots; in this way sin in its aspect of being a turning to a perishable good draws its nourishment from covetousness.
But I believe that he is speaking of covetousness taken as a special sin; that is why he says, those who will to become rich, fall into temptation and into the snare of the Devil . And this is an inordinate love of money; consequently, it 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. For the origin of desirable things springs from the end; consequently, the more desirable the end a sin has, the worse that sin is.
But there are two things which make the end of a sin desirable; namely, the end may be desirable for its own sake, and it is excellence, because a man wills that good as a means of excelling: and this is pride; consequently, pride is the beginning of all sins. Or the end may be desirable for the sake of some other end; and this makes a thing desirable because it is useful for obtaining everything. And this is what riches can do, for with riches men believe they can buy anything. And this is the sense in which covetousness is the root of all evils .
252 . Then when he says, which some coveting, have erred from the faith , he proves the same thing through experience. And he says, coveting , because the more riches are possessed, the more they are desired: a covetous man shall not be satisfied with money (Eccl 5:9).
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).
253 . Then when he says, but you, O man of God , he warns him to follow sound doctrine and to 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 .
254 . Because a servant should imitate his master, for it is said: as the judge of the people is himself, so also are his ministers (Sir 10:2); he says, O man of God . As if to say: you are dedicated to the service of God: O Lord, I am your servant (Ps 115:16); 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); who having joy set before him, endured the cross, despising the same (Heb 12:2). Therefore, you too, fly these things : lo, I have gone far off, flying away; and I abode in the wilderness (Ps 54:8).
255 . What then is he to do? Two things:
first, clothe himself in spiritual armor;
second, do battle with them, at fight the good fight .
256 . But spiritual armor is useful either for doing good or enduring evil;
and the first of these involves us with our neighbor, to whom we are rightly ordered through justice and godliness, i.e., mercy: because the first without the second is severity, and the second without the first is weakness. As to the first he says, pursue justice , which is competent to prelates: love justice, who judge the earth (Wis 1:1); as to the second he says, godliness , i.e., mercy: mercy and truth preserve the king, and his throne is strengthened by clemency (Prov 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 (Heb 11:6); second, by charity which perfects our affectivity: he who abides in love, abides in God, and God in him (1 John 4:16).
For sustaining evils we need two virtues, namely, patience and mildness , because a man can be subject to two disorderly emotions in the face of evil, namely, immoderate sadness and the anger resulting therefrom. Therefore, patience is a shield against immoderate sadness: in your patience you shall possess your souls (Luke 21:19); and mildness against anger.
257 . 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.
258 . 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; and this holy persons also should do.
First, they should guard what they have, namely, faith and the virtues; hence he says, of faith , i.e., of defending their faith: even unto death, fight for justice (Sir 4:33). Or, of faith , that through faith they might avoid sin: this is the victory that overcomes the world: our faith . (1 John 5:4). Or, of faith , i.e., to convert others to the faith; and he calls it the good fight , i.e., a lawful battle: everyone who strives for the mastery, refrains himself from all things (1 Cor 9:25). For it is good when he abstains from all obstacles: I have fought the good fight (2 Tim 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 bear it away (Matt 11:12); hence he says, lay hold on eternal life , i.e., as if guarding something, be victorious in your struggle.
Or, fight the good fight of faith . For which reward? That you may lay hold on eternal life : but we, that we may receive an incorruptible crown (1 Cor 9:25).
259 . Then when he says, to which you are called , he gives the reason for saying, lay hold on eternal life . First he answers an objection. As if to say: you say that I should lay hold. Of course I would like to, but I cannot. But if you can, because it is owing to you in justice, for you have been called to it by God and by 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 Pet 2:9).
Second, he informs him of his obligation. As if to say: fight the good fight , because you have vowed to do so; consequently, it is not permitted for you to give up; hence he says, be it confessed a good confession before many witnesses , i.e., at your consecration you promised a good fight, when you were ordained a bishop: 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 Cor 9:16). Or, a good confession , namely, by preaching the faith to preserve it.
260 . Then when he says, I charge you before God , he obliges him to the foregoing under orders:
first, he gives the orders;
second, he explains something he stated earlier, at which in his times .
261 . In the orders first, he brings in witnesses; second, he commends the orders; third, he shows how they are to be kept. As witnesses he calls on God the Father, and our Lord Jesus Christ.
Therefore, he says, I advised you; but lest you suppose that you can act otherwise, I charge you , as you are wont to charge those under you, before God . He had charged him to do two things, namely, lay hold on eternal life and be it confessed the good confession ; therefore, he calls on the Author of life, who gives life to all things . But 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 order, because in itself it is just and right and irreproachable: you shall not find iniquity in my tongue (Job 6:30).
But how long are these words in vogue? Unto the coming of our Lord Jesus Christ . The unto specifies the aim intended by these orders, i.e., that by observing these words you may prepare yourself for the coming; or, 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 (Matt 24:13).
Lecture 3
Coming of Christ
6:15 Which in his times he shall show, who is the Blessed and only Mighty, the King of kings and Lord of lords: [n. 262]
6:16 Who alone has immortality and inhabits light inaccessible: whom no man has seen, nor can see: to whom be honor and empire everlasting. Amen. [n. 268]
262 . Above, the Apostle gave certain orders to Timothy, commanding him to observe the foregoing until the coming of Christ; therefore, he now discusses Christ’s coming, about which he discloses three things:
first, that it will occur at a suitable time;
second, that it will be evident;
third, he reveals the author of this coming.
263 . In regard to the first, he says, which in his times he shall show who is the Blessed and only Mighty, the King of kings : in the last days there shall come deceitful scoffers, walking after their own lusts, saying: where is his promise or his coming? (2 Pet 3:3). Therefore, he wishes to show that even though his coming seems to be delayed, it will nevertheless be shown in his time: all things have their season (Eccl 3:1); there is a time and opportunity for every business (Eccl 8:6). The suitable time will be the end of the world, because that is the time of harvest and of collecting the fruits; consequently, it must come at the end of the world.
264 . In regard to the second he says, he shall show , i.e., will manifest. For although he is visible in the flesh, his power is hidden; but then, even his divinity will be manifest to the saints: but the wicked will see only the glory of his body.
265 . In regard to the third he says that he who is God and the Trinity shall show him.
In regard to this he does two things:
first, he describes the coming of Christ;
second, bursting out in praise of Christ, he applauds him, at to whom be honor and empire everlasting .
In regard to the first he does three things:
first, he describes the author of this coming in terms of his perfect action;
second, in terms of his singular power;
third, in terms of his incomprehensible nature.
266 . He describes the first when he says, Blessed ; for blessedness is a perfect action, which is distinctive of the supreme active power disposed in the best way: and this is our blessedness, whereas 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 .
And 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 (Tob 13:20).
267 . In regard to the second he says, the only Mighty : you are mighty (Ps 88:9). But why does he say, the only ? Do not all things have might? Yes, by participation; but God alone is mighty of himself and essentially. Hence he says, King of kings and Lord of lords : lord is a name of power, so also king . Therefore, one who has a lord and king over him is subject to power, and such a one is not powerful of himself, but purely of 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 from him.
And two of God’s powers are mentioned, namely, his governance of the world, when he says, King of kings : the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8); and his creative power, when he says, Lord of lords : know that the Lord is God: he made us and not we ourselves (Ps 99:3); and he has on his garment and on his thigh written: king of kings, and lord of lords (Rev 19:16).
268 . In regard to the third he says, who alone has immortality and inhabits light inaccessible . 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 : for in every change something is lost, because whatever is changed ceases to be what it was. Therefore, that is properly and truly incorruptible which 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. But this shows that God’s nature transcends everything in created nature: to the King of ages, immortal, invisible, the only God, be honor and glory (1 Tim 1:17).
As to the second he says, inhabits light inaccessible . For in material things light is the principle of seeing; hence that by which something is known in any way is whatsoever is called a light. But that by which each thing is known is its form, insofar as that 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 lucent, but not light. But the divine essence, which is pure act, is light itself: he was not the light, but he came to give testimony of the light. There was a true light (John 1:8). But God abides with himself, and this light is inaccessible, i.e., not visible to a bodily eye, but to the intellectual eye. Yet no created intellect can approach to it.
269 . But it should be noted that there are two ways in which an intellect can approach to a knowledge of some nature; namely, by knowing it and by comprehending it. But 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. But these are infinite. Therefore God is infinitely knowable. But a created intellect is finite. Therefore, not even Christ’s human intellect comprehended God.
But there is another way of knowing God, namely, by attaining to God; yet even in this way no created intellect, utilizing only its own power, attains to a knowledge of what God is: the reason being that no cognitive faculty can transcend its object, just as sight cannot go beyond seeing color. Now the appropriate object of our intellect is the essence of a thing; hence, whatever is over and above the essence of a thing exceeds the power of any intellect. But in God there is nothing other than his essence.
Then how can he be known? We arrive at knowing him in this life through grace, and in the future life through glory: come to him and be enlightened (Ps 33:6).
270 . But then how does God inhabit light inaccessible ? For it is said: clouds and darkness are round about him (Ps 96:2), and in Exodus: Moses went into the dark cloud wherein God was (Exod 20:21).
I answer with Dionysius: every dark cloud is an inaccessible light ; therefore, what is light here is a dark cloud there: but it is a dark cloud inasmuch as it is invisible, and a light inasmuch as it is visible.
But something is invisible for two reasons: first, by reason of itself, as something opaque; second, by reason of its excessive brilliance, as the sun is invisible to the eye of an owl. Hence, some things are not visible to us on account of a deficiency within themselves, and others on account of their richness; which is the way God is inaccessible to us.
Whom no man has seen : if this refers to being comprehended, it is absolutely true, even for the angels, because God alone comprehends himself. But if it refers to the vision by which he is reached bodily, then it is true in three ways: first, because no one sees him with his bodily eyes; second, according to the essence in the mind’s eye: then no one living in the flesh, except Christ, can see him: you cannot see my face: for man shall not see me and live (Exod 33:20); third, no one sees what God is in himself: no one knows the Father but the Son, and he to whom it shall please the Son to reveal him (Matt 11:27); flesh and blood have not revealed it to you (Matt 16:17).
271 . Then he bursts forth in praise of God, saying, to whom be honor and empire everlasting ; and he mentions two things: the first pertains to showing reverence, saying, honor , which is to show reverence: if I be a father, where is my honor? (Mal 1:6); the second, to governance, when he says, and empire everlasting .
Lecture 4
Final admonitions
6:17 Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who gives us abundantly all things to enjoy) [n. 272]
6:18 To do good, to be rich in good work, to give easily, to communicate to others, [n. 277]
6:19 To lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life.
6:20 O Timothy, keep that which is committed to your trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called, [n. 278]
6:21 Which some promising, have erred concerning the faith. Grace be with you. Amen.
272 . Above, he dealt with the instruction of persons of low estate; here he returns to his subject and instructs him how to deal with the rich:
first, he does this;
second, he deals with Timothy’s own instruction, at O Timothy .
As always, when he instructs him about instructing others, he warns him not to neglect himself.
In regard to the first,
first, he informs him about the vices usually found in the rich;
second, he charges him to pursue the good, at do good .
Regarding the first:
first, he mentions the vices usually found in the rich;
second, he rejects these vices because of the uncertainty of riches, at in the uncertainty .
273 . He says, therefore: charge the rich ; for riches imply abundance, which constitutes true riches, if the abundance is of spiritual things: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6). But sometimes the abundance is of material things, which are not true riches, because they do not satisfy; hence he adds by way of restriction, of this world : they hoard up silver and gold, wherein men trust (Bar 3:18).
Charge such persons. When he treated of servants, he did not issue a command, because virtue lies in a man’s using his authority toward superiors, not toward inferiors. Hence he says: do not fail to issue orders through respect for their riches or high estate.
274 . And what is he to order them? Not to be high minded , i.e., not to feel anything important about themselves.
But this is sinful? I answer that it can become sinful in two ways: first, if one regards himself highly because of things which lack true greatness; and this happens if one regards himself highly because of temporal things. Hence anyone who regards himself highly on account of some external greatness, does so inordinately: and this is pride. Yet sensual people care for no other greatness except that which can be purchased with riches: all things obey money (Eccl 10:19). Hence because the rich of this world have this greatness, they are lifted up in vain.
Second, because there are things which possess true greatness, namely, spiritual goods: how great is he that finds wisdom and knowledge (Sir 25:13). For a person can regard himself highly by reason of these goods, not from the nature of the goods themselves, but from attributing to himself what he lacks, or from not knowing that whatever he has is from God.
Hence in the first case there is inordinacy, because the goods are lacking; in the second because the desire is inordinate.
275 . The second vice prevalent among the rich is trust in worldly things; hence 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 (Prov 10:15).
276 . Then when he says, in the uncertainty of riches , he assigns the reason for his advice:
For one trusts in that from which he expects help; but help is obtained from the strong, whereas riches are fragile. Therefore, trust should not be placed in riches: lay not up to yourselves treasure on earth, where the rust and moth consume (Matt 6:19);
but 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 (Jer 17:7); God gives to all men abundantly (Jas 1:5).
But the statement, who gives us abundantly all things to enjoy , can be explained in two ways: first, so that enjoy is taken to mean joy , and this joy can be found even in temporal goods; second, in the sense that they are used to attain to the enjoyment of God.
277 . Then when he says, do good , he instructs him to achieve what is good. But those whose love is beamed on riches, strive, first of all, to acquire them; second, to use them, once they are possessed; third, to obtain the end of riches. These are the three things the Apostle advises:
first, that he acquire spiritual riches; hence do good and be rich in good works : learn to do well (Isa 1:17).
In regard to the second, it should be noted that there are two ways to use riches: one is to hoard them, and the other is to give them away. But the chief use is to give them away. Hence he mentions these two: first, to give, when he says, to give easily , i.e., without a heavy heart: every man as he has determined in his heat, not with sadness or of necessity: for God loves a cheerful giver (2 Cor 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 (Prov 3:28); if I have made the eyes of the widow wait (Job 31:16). Second, to keep, not for one’s own use only, but for the common use; hence he says, to communicate to others , i.e., to regard them as common property: communicating to the necessities of the saints (Rom 12:13).
In regard to the third, that they may attain to the end of laying up riches; hence he says, to lay up in store for themselves a good foundation against the things to come . The spiritual treasure is a storehouse of merits, which are the foundation of a future edifice prepared for us in heaven; because the entire preparation for future glory is through merits, which are acquired by grace, the principle of meriting: lay up to yourselves treasures in heaven, where neither the rust nor the moth consumes (Matt 6:20); so run that you may obtain (1 Cor 9:24).
278 . Then when he says, O Timothy , he instructs Timothy:
first, that he guard the good;
second, that he avoid evil, at avoiding the profane novelties .
279 . He says, therefore: O Timothy, keep that which is committed to your trust . To man’s care is committed every good which he has; and it has been committed to him by God to guard and increase: he shall preserve the grace of a man as the apple of the eye (Sir 17:18); 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 Cor 15:10).
And so he tells Timothy to guard the deposit, i.e., that he preserve himself in God’s grace and increase it. For he who hides his talent is punished: take away, therefore, the talent from him, and give it to him that has ten talents (Matt 25:28); and the unprofitable servant cast ye out into the exterior darkness (Matt 25:30). Prelates especially are entrusted with the 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 (Heb 13:17); keep the good thing committed to your trust by the Holy Spirit (2 Tim 1:14).
280 . And to avoid evil, especially those evils that are apt 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 prince to guard spiritual unity. But 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 could be corrupted by fallacies, just as any knowledge. But as it is stated in 1 Elench , a fallacy sometimes arises from a word, and sometimes from a thing; hence there are fallacies within statements, and fallacies outside of statements. In like manner, the faith is sometimes corrupted by certain indiscriminate words, as Jerome says: heresy springs from words inconsiderately uttered . Hence the Apostle says, avoiding the profane novelties of words , because to refuse to listen to anything new is to bark against customs. But profane novelties are not to be heeded, when they are directed against the faith. And they are called new as compared with what is ancient. This Nestorious did, when he called the Blessed Virgin Christotokos , to suggest that she was not the mother of God. In answer, 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 Tim 1:13); and in 2 Timothy: shun profane and vain babblings, for they grow much into ungodliness (2 Tim 2:16).
But sometimes faith is corrupted by real sophistical reasonings, and these are to be shunned. Hence 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. But it is impossible for the true to be contrary to the true; although sometimes two false statements can 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 (Col 2:8). Promising , i.e., which some claim to have: every man is become a fool for knowledge which is not of God (Jer 10:14), because he who speaks a lie, speaks from his own (John 8:44); the children also of Memphis, and of Taphnes, have deflowered you, even to the crown of the head (Jer 2:16); your wisdom and your knowledge have deceived you (Isa 47:10).
The grace of God be with you. Amen .