Thomas Aquinas — on 1Tim 6:15 (Commentary on 1 Timothy)

“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. 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. 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. 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. 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). 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).”