Commentary on 1 Timothy (Super I Epistolam ad Timotheum Lectura)

Above the apostle instructed Timothy about the use of foods and about the persons to whom the Church ministered nourishment; here he treats of other persons belonging to the people of the Church. And first, of persons of the lowest condition; second, of persons of higher condition, there, *to the rich*. Concerning the first he does three things: for first he sets down instruction about servants; second he refutes the contrary assertion, there, *if anyone otherwise*; third he warns them to avoid the contrary and to keep to what has been said, there, *but you*. Again, the first is divided into two: first he shows what is to be held; second he teaches that this is to be taught, there, *teach these things*. Again, first he shows how servants should conduct themselves toward unbelieving masters; second, how toward believing ones, there, *but those who*. He says therefore: *whoever are servants under the yoke*, namely, on account of servile condition, which is called a yoke by a likeness; because just as oxen are held under a yoke, so that it is not permitted them to go where they wish, so servants are under a master, so that it is not permitted them to do what they wish. Gal. 5:1: *do not again be held under the yoke of servitude*. *With all honor*, that is, with due reverence. Eph. 6:5: *servants, obey your carnal masters with all fear and trembling, in simplicity of your heart, as to Christ*. The reason for this is *lest the name of the Lord and the doctrine be blasphemed*. For if masters, seeing their unbelieving servants rebellious out of regard for the faith, they would condemn the name of Christ and blaspheme our doctrine. Rom. 2:24: *the name of Christ is blasphemed through you*. Those, therefore, who have unbelieving masters, let them obey them, lest the name of God, etc. But how toward believers? *But those who have believing masters, let them not despise them*, which sometimes happens, when familiarity is shown to those of lowest station, namely, that they are puffed up into pride. Prov. 30:21: *by three things the earth is moved, and a fourth it cannot bear: by a servant when he reigns*. And the reason for this, according to the Philosopher, is that men reason falsely in such matters; for if in one respect they see themselves equal, they believe that they are equal in all things, and are unwilling to be subject to them in anything, just as in civil wars, because the common people are not subject, they believe that they are wholly equal to the nobles. And thus it could happen that servants, seeing themselves equal to their masters in some respect, namely in faith, might reckon themselves simply equal. And therefore he says *let them not despise them*. And he sets down three things. The first is the gift of faith. Hence he says *because they are believers*, and this is very great, because the just man lives by faith. Also by it the world is overcome. The second is the dignity of divine love; therefore he says *beloved*, namely, more excellently than other creatures, because they are adopted as sons of God. 1 Jn. 3:1: *see what manner of love the Father has given us, that we should be called and should be sons of God*. The third is the benefit of grace; therefore he says *because they are partakers of the benefit*, namely as regards the sacrament of the Lord. 1 Cor. 10:16: *the bread which we break, is it not a sharing in the body of the Lord?* Ps. 118:63: *I am a partaker with all who fear you*. *Teach these things*, namely to those who do not know, *and exhort*, that those who know may fulfill them. Titus 2:15: *speak these things*, etc.

Then, when he says *if anyone*, he excludes the contrary assertion. And first the manner of false doctrine; second its root, there, *proud*; third its effect, there, *from which*. If you wish to know what doctrine is erroneous, he shows this from three things. First, if it is contrary to ecclesiastical doctrine. And therefore he says *if anyone teaches otherwise*, namely than I and the other apostles, as to the first. Gal. 1:9: *if anyone preaches a gospel to you other than what you have received, let him be anathema*. For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of our understanding. And therefore no one ought to teach otherwise. Deut. 4:2: *you shall not add to the word which I speak to you, nor take away from it*. Apoc. ult.: *if anyone adds to these things, God will add upon him the plagues written in this book*. As to the second he says *and does not consent*, etc. For the Lord Jesus came that he might bear witness to the truth. Jn. 18:37: *for this I was born, and for this I came into the world, that I might bear witness to the truth*. And therefore he was sent by the Father as teacher and master. 1 Macc. 2:65: *listen to him always, and he will be a father to you*, etc. And therefore whoever does not consent to his words is in error. 1 Kings 15:23: *to rebel is like the sin of divination, and to be unwilling to consent is like the crime of idolatry*. And he says *sound*, because in the words of Christ there is nothing of corruption, nothing of falsity or perversity, because they are the words of divine wisdom. Prov. 8:8-9: *my words are just, there is nothing crooked or perverse in them; they are right to those who understand, and equitable to those who find knowledge*. As to the third, Prov. 6:20: *keep, my son, the precepts of your father, and do not abandon the law of your mother*. Hence he says *and to that doctrine which is according to piety*, namely ecclesiastical doctrine. This piety is through the worship of God. Titus 1:1: *according to the knowledge of the truth, which is according to piety*.

The root of error, however, is twofold, namely the disposition of pride, and defect of intellect. As to the first he says *proud*. Now pride is called the root of errors in two ways: first because the proud wish to meddle with things they cannot attain to, and therefore it is necessary that they err and fail. Isa. 16:6: *his pride, and his arrogance, and his indignation are more than his strength*, etc. Also because they are unwilling to subject their understanding to another, but rely on their own prudence, and therefore are unwilling to obey sacred Scripture. Against this it is said, Prov. 3:5: *do not rely on your own prudence*. Prov. 11:2: *where there is humility, there is wisdom*. Also, defect of intellect. Here it must be known that just as in the body health is a certain equality of humors, so truth is a certain equality in the intellect, because truth is the adequation of thing and intellect. Hence just as one who is weak, when he does not have equality of constitution, is harmed by slight contrary accidents, so in the intellect, when a man is not founded in truth, nor has the power by which he can judge truth, he falls into error from any difficulty of a question whatsoever. Hence he says *sick about questions*, etc. Wisd. 9:5: *man is weak and of short time, and of lesser understanding of judgment and of laws*. As Boethius says, *the intellect is related to reason as the circle is to the center*. For reason proceeds discursively, considering the acts and defects and relation of one thing to another. And unless it resolves as far as the understanding of truth, reason is vain. Hence when it grasps the truth of a thing, it has it as it were as a center. But some proceed discursively and do not attain it. 2 Tim. 3:7: *always learning, and never coming to the knowledge of the truth*. And therefore he says *about questions*, that is, not arriving at the very center. And he says *questions*, etc., because in some matters doubt arises on the part of the thing, in others on the part of words and names. And therefore he says *questions*, as to the first, namely concerning things. Above, 1:4: *which questions promote rather than the edification of God, which is in faith*. As to the second he says *fights of words*. Prov. 19:8: *he who pursues only words will have nothing*. And he says *fights of words*, which is understood when a dissension arises from words alone. Because the Lord says, Jn. 8:36: *if the son shall make you free, you will truly be free*, and Matt. 17:25: *therefore the sons are free*, if from this some wished to infer that all Catholics, just as they are sons of God, so also would be free, it would be a fight of words, because the Lord there speaks of spiritual liberty, not carnal.

Then, when he says *from which*, etc., he sets down the effect of error. And first he sets down the effect itself; second he clarifies certain things he had said, there, *but it is gain*. Again, first he shows what evils follow from false doctrine; second, in whom, there, *of men corrupted in mind*. Among the evils which he sets down, some are within, in the heart, some are external. Internal are the disordered movements with respect to good, or with respect to evil. With respect to good is envy, which is sadness at another's good; hence he says *envies*, which can be understood either in the matter at hand, or universally, because when some labor not for the truth but only for words, they do not bear it with equanimity if someone prevails. Job 5:2: *envy slays the little one*. Also in the matter at hand, because if servants are held as free and not subject, masters will envy and grieve that servants are made equal to them. Now from envy a man rises up against the neighbor whom he envies. And this is contention. Prov. 20:3: *it is an honor for a man to separate himself from contentions*. Or he rises up against God, and this is blasphemy. 2 Pet. 2:12: *blaspheming what they do not know*, etc. With respect to evil, however, is suspicion; hence he says *evil suspicions*, namely of masters against Christians, as though we had feigned liberty for gain, or that the whole of Christian doctrine had been invented only so that servants might become free. Ecclus. 3:26: *the suspicion of them has supplanted many, and has held their minds in vanity*. And from these follow conflicts against the faithful. Gen. 13:7: *there arose a quarrel between the herdsmen of Abraham's flocks and Lot's*. But this is not in the hearts of all, but of some. And he sets down three conditions of these, of which the first pertains to a defect of natural light, the second to a defect of knowledge, the third to a vice of disordered affection. As to the first he says *of men corrupted in mind*, that is, even in natural reason, who have a perverse judgment. Ps. 13:1: *they are corrupted, and have become abominable*. As to the second he says *deprived of the truth*, namely of the knowledge of it. Hos. 4:1: *there is no truth, and there is no mercy, and there is no knowledge of God in the land*. As to the third he says *esteeming gain to be piety*, that is, that the worship of God is ordered toward gain and the acquisition of riches. Wisd. 15:12: *they have esteemed our life to be a game, and our manner of living to be arranged for profit, and that one ought to acquire even from evil, from whatever source*. Men of this kind, therefore, who believe this, easily despise and fall into the aforesaid evils.

Then, when he says *but it is*, he finally declares what he had said, namely that gain is piety. And first he shows how piety is related to gain; second he shows that it does not consist in the gain of external riches, there, *for those who wish*. Again, first he shows the first point; second he assigns the reason, there, *for we brought nothing*. He says therefore: those men say that gain is piety; but I say that piety is gain; therefore he adds *with sufficiency*, but of those riches which give sufficiency. And this consists in two things. In one principally, namely piety, which orders other things to God and neighbor, and these are the virtues and gifts of grace. Wisd. 7:14: *for it is an infinite treasure to men, which they who have used, have been made partakers of the friendship of God*. Second, in the sustenance of life; hence he says *with sufficiency*, that is, in those things which are necessary for life. Matt. 6:33: *seek first the kingdom of God and his justice*, etc. Above, 4:8: *piety is useful for all things*. Then, when he says *for we brought nothing*, etc., he assigns the reason for this. And first from the human condition; second from its necessity, there, *having*. Now he sets down the condition as to two things, namely as to the beginning, because *we brought nothing into this world*, etc.; as if to say: necessity suffices, superfluity is not expedient, because *we brought nothing into this world*. Job 1:21: *naked I came forth from my mother's womb*. Also as to the end, because *we shall carry nothing away*. Ps. 75:5: *they have slept their sleep, and all the men of riches have found nothing in their hands*. Job 27:19: *the rich man, when he shall sleep, shall carry nothing with him; he shall open his eyes, and shall find nothing*. Eccle. 5:15: *as he came, so shall he return*. As to necessity he says *having food, and with which we may be covered*, because goods exist on account of necessity, which man needs against what is consumed internally, and these are food; or against what is corrupted externally, and thus man needs the coverings of clothing and houses. Heb. ult.: *let your manner of life be without avarice, content with what is present*. Ecclus. 29:28: *the beginning of the life of man is water and bread, and clothing, and a house protecting shame*.

Above the Apostle showed what gain is expedient for Christians, namely piety with sufficiency; here he shows that those who seek a superfluous gain of riches incur many losses. And first he shows the evils that follow from an inordinate appetite for riches; second he assigns the reason, at the place "for the root..." But the evils that follow are twofold: for some arise from an outward enemy, but some from inward concupiscence, at the place "desires..."

He says therefore: let us be content with food, etc.; because those who wish to become rich, not for necessity, but for abundance of riches, fall, etc. Ecclesiasticus 10:10: "Nothing is more wicked than to love money." Ecclesiastes 5:9: "He who loves riches shall not take fruit from them." And he sets down two things, namely temptations, and a snare, because first they tempt, inasmuch as riches allure, and lead to certain sins. 1 Thessalonians 3:5: "lest perhaps he who tempts should have tempted you, etc." 1 Corinthians 10:13: "Let no temptation take hold of you but such as is human." And they entangle with a snare, because riches are, to those who do not have them, unto temptation, and to those who have them, unto a snare, because they do not willingly give back what they take away. Proverbs 21:6: "He who gathers treasures with a lying tongue is vain and foolish."

On the interior side he sets down three evils. First, that he falls into many desires. For the perfection of man is that his heart be gathered into one, because the more something is one, the more like it is to God, who is truly one. Psalm 26:4: "One thing I have asked of the Lord, etc." But he who seeks riches suffers against this, because his heart is drawn to diverse things. Hosea 10:2: "Their heart is divided, now they shall perish." And this is so, because Matthew 6:21: "where your treasure is, etc."

Likewise, desires of this kind are useless in many ways. First, because they are useless spiritually, since riches do not lead to beatitude. Wisdom 5:8: "What has pride profited us? Or what has the boasting of riches conferred on us? etc." Ecclesiastes 5:9: "He who loves riches shall not take fruit from them." Likewise temporally, because they do not give what they promise. Ecclesiastes 6:1 and following: "There is another evil, which I have seen under the sun, and indeed frequent among men: a man to whom God has given riches, and substance, and honor, and nothing is lacking to his soul of all that he desires, yet God does not give him power to eat of it, but a stranger will devour it, etc." Third, they are harmful. Ecclesiastes 5:12: "Riches kept to the hurt of their owner." And he shows how they are harmful, because they plunge into destruction, namely in the present. On account of riches many have perished. Likewise in the future; hence he says "and perdition." Acts 8:20: "May your money be with you unto perdition." Or both are referred to spiritual damage. "Destruction," that is, eternal death. Romans 9:22: "He endured with much patience vessels of wrath fit for destruction, etc." And "perdition," that is, eternal punishment, which is called perdition on account of the punishment of loss, because they are as it were lost, the damned, since they cannot return to their home, namely of eternity. Job 21:30: "The wicked man is kept unto the day of destruction, and he shall be led to the day of wrath."

Then when he says "root," etc., the reason for this is shown, and this from two things, namely from the nature of cupidity, and from experience, at the place "which some," etc. He says therefore: "they fall into temptation, etc." Why? Because "the root of all evils is cupidity." Here it is to be noted that according to some, cupidity is taken in three ways. Sometimes for avarice, insofar as it is a special sin, namely an inordinate love of having riches. Sometimes as it is a genus of all sins, insofar as it implies an inordinate appetite for a temporal thing, and this is included in every sin, because sin is a turning toward a changeable good. But in this sense it is not a root, but a genus of all. In a third way, insofar as it is a certain disorder of the mind toward desiring temporal goods inordinately, and this is only a habitual sin, and not in act, but it is a certain root of all sins. And cupidity is called "root," and pride "beginning." Ecclesiasticus 10:15: "The beginning of all sin is pride," because pride denotes a corruption of the mind toward withdrawing from God. But a tree has nourishment from the root, and thus sin takes its nourishment from cupidity on the part of the turning toward a changeable good.

But I believe that he is speaking of cupidity insofar as it is a special sin, hence he says: "those who wish to become rich, etc." And this is the inordinate love of money. And therefore I say that avarice is the root of all. For all sins consist in appetite, and therefore the origin of sins is according to the origin of the things appetible. For the origin of appetible things proceeds from the end. And therefore the more a sin has an end that is more desirable, the worse it is. But the end of some sin is desirable on account of two things: namely, on account of itself, and this is excellence, because for this reason man wills that good, that he may excel. And this is pride, and therefore pride is the beginning of all sins. Likewise on account of something else, and this is that which avails for all things, and riches are of this kind, because through this men believe themselves to have all things. From this side, avarice is "the root of all evils."

Then when he says "which some," he shows the same through experience. And he says "desiring," because the more riches are had, the more they are desired. Ecclesiasticus 5:9: "The greedy man shall not be filled with money." And they fall first into spiritual harm. Hence he says "they have erred from the faith." The reason for this is that through sound doctrine of the faith many illicit gains are prohibited, from which they are unwilling to desist, and they find for themselves another doctrine, where there might be hope of salvation for them. And this usurers do especially. Second, because "they have entangled themselves in many sorrows," even in the present, because there is anxiety in acquiring, fear in possessing, sorrow in losing. Job 20:22: "When he shall be satisfied with riches, he shall be straitened, he shall burn, and every sorrow shall rush upon him." And much more shall they grieve in the future.

Then when he says "but you," he admonishes to follow sound doctrine, and to avoid the bad. And first he sets forth the way that he should follow; second he binds him by the introduction of a precept, at the place "I charge." Likewise, first he exhorts him to avoid the aforesaid sins; second he shows what he should do, at the place "but pursue." And because a servant ought to imitate his lord, since, as it is said in Ecclesiasticus 10:2: "As the judge of the people is, so also are his ministers," therefore he says: "O man of God"; as if he were to say: you are given over to the service of God. Psalm 115:6: "I am your servant." 1 John 2:6: "He who says he abides in him ought himself also to walk just as he walked." If therefore you are a man of God, you ought to do as Christ did, who, as is found in John 6:15, fled when they wished to make him king. Hebrews 12:2: "who, joy being set before him, endured the cross, despising the shame." Therefore you also "flee these things." Psalm 54:7: "I have gone far off flying away, and I remained in the wilderness."

What then shall he do? He exhorts to two things: first, namely, to pursuing spiritual arms; second, to fighting in them, at the place "fight the good." But spiritual arms are either for doing good, or for enduring evil. The first, however, is either in relation to the neighbor, to whom we are ordered through two things, namely through justice and piety or mercy, because the first without the second is severity; the second without the first is remission. As to the first he says "pursue justice," which befits prelates. Wisdom 1:1: "Love justice, you who judge the earth." Likewise as to the second he says "piety," that is, mercy. Proverbs 20:28: "Mercy and justice preserve the king, and his throne is strengthened by clemency." But in relation to God, the first is that which perfects the intellect, namely faith. Hebrews 11:6: "Without faith it is impossible to please God, etc." The second, which perfects the affection, is charity. 1 John 4:16: "He who abides in charity abides in God, and God in him." For enduring evils there are two virtues, namely patience and meekness, because man in evil incurs two inordinate passions, namely inordinate sorrow, and anger which arises from it. And therefore patience is against immoderate sorrow. Luke 21:19: "In your patience you shall possess your souls." And meekness is against anger.

Then he leads him to the due combat. And first he shows how he should fight; second he introduces the reason. He says therefore "fight the good fight," namely by the example of soldiers, who fight in two ways: namely, sometimes to defend what they have, sometimes to acquire what they do not have; and this is imminent for the saints. The first, that they may guard what they have, namely faith and the virtues; and therefore he says "of the faith," that is, for guarding the faith. Ecclesiasticus 4:33: "Fight even unto death for justice, etc." Or "of the faith," that through faith you may avoid sins. 1 John, last chapter: "This is the victory which overcomes the world, our faith." Or "of the faith," that is, that you may convert others to it. And he says "good," that is, a lawful fight. 1 Corinthians 9:25: "Everyone who strives in the contest abstains from all things." It is good then when one abstains from all hindrances. 2 Timothy 4:7: "I have fought the good fight." Second, they fight to acquire what they do not have. And this is eternal life, which is acquired through combat. Matthew 11:12: "The kingdom of heaven suffers violence, and the violent bear it away." And therefore he says "lay hold of eternal life," namely, as one holding it, that by your combat you may conquer. Or, that you may fight the fight of faith. And with what reward? That you may lay hold of eternal life. 1 Corinthians 9:25: "But we an incorruptible, etc."

Then when he says "unto which you are called," he sets down the reason for this saying, namely "lay hold," etc. And first he responds to an objection, as if he were to say: you say that I ought to lay hold; I would indeed wish to, but I cannot. Nay, you can, because it is owed to you by right, since you have been called to it by God, and by the King of that kingdom. And therefore you ought most of all to strive. 1 Peter 2:9: "He has called you out of darkness into his marvelous light." Second, he sets forth the obligation; as if he were to say: "fight the good fight," because you have given an oath of doing this, and therefore it is not lawful for you to resist. Hence he says "and confessed a good confession before many witnesses," that is, at your consecration you professed the good fight, when you were ordained bishop. 1 Corinthians 9:16: "For if I do not preach the gospel, etc.," up to "a dispensation has been entrusted to me." Or "a good confession," namely by preaching the faith, that you may keep it.

Then when he says "I charge," he binds him to the aforesaid things by a precept, which he first sets down, and second manifests certain sayings, at the place "which in its own." But in the precept, first he introduces witnesses, second he commends the precept, third he shows how long he should keep the precept. He introduces as witnesses God the Father, and our Lord Jesus Christ. He says therefore: I have admonished you, but lest you believe that it is lawful to do otherwise, "I charge you," just as you ought to charge your subjects, "before God." He had introduced two things, namely "lay hold of life," and "you have confessed," etc., and therefore he introduces the author of life, "who gives life to all things." But he says "God," who is the whole Trinity, who is the author of life. Likewise he also introduces the man Christ, who confessed himself to be the Son of God, which is the good confession of our faith. Likewise he commends the commandment, because it is in itself just, and right, and irreproachable by others. Job 6:30: "You shall not find iniquity in my tongue." And for how long is it to be kept? "Until the coming of the Lord." The term "until" denotes the end of the intention, that is, that through observance of this commandment you order yourself toward the coming. Or until your death, because as you shall be at that time, such shall you be found then. Matthew 24:13: "He who shall persevere unto the end, etc."

Above, the Apostle, setting forth a precept to Timothy, commanded that he keep the aforesaid things until the coming of Christ, and therefore he here treats of the coming of Christ, concerning which he makes three things clear. First, that it will be at a fitting time; second, that it will be manifest; third, he shows the author of the coming.

As to the first he says *whom he will show forth in his own times*. 2 Peter, last chapter: *there shall come in the last days scoffers in deception*, etc. And therefore he wishes to show that although the coming may seem to be delayed, nevertheless it will be shown forth in its own time. Ecclesiastes 3:1: *all things have their season*. Ecclesiastes 8:6: *for every business there is a time and opportunity*. The fitting time is the end of the world, because that time is the time of harvest, and of the gathering of the fruit. And therefore it is fitting that he come at the end.

As to the second he says *he will show*, that is, he will make manifest. For although he is visible as to the flesh, yet his power is hidden; but then his divinity too will be manifest to the saints, while the reprobate will see only the glory of the flesh.

But as to the third he says that God the Trinity will show him forth. And concerning this he does two things: first he describes the coming of Christ; second, breaking forth into his commendation, he praises him, at the place *to whom be honor*, etc.

Likewise, concerning the first he does three things. First he describes the author of the coming from perfect operation; second, from singular power; third, from the incomprehensibility of nature.

The first, when he says *blessed*. For beatitude is a perfect operation, which belongs to the supreme operative power, most excellently disposed. And this is our beatitude. But the beatitude of God is that by which he knows himself. For if he did not know himself, he would not be God. Blessed Gregory: *God, while he enjoys himself, is perfectly glorious*. And fittingly he says of the author of this coming that he is blessed, because the coming of Christ is for this, that he may lead us to beatitude. Tobit 13:20: *I shall be blessed if there shall be a remnant of my seed to see the brightness of Jerusalem*.

As to the second he says *who alone is mighty*. Psalm 88:9: *thou art mighty, O Lord*, etc. But why does he say "alone"? Do not all things have power? Indeed, by participation, but God alone essentially of himself. Hence he says *King of kings, and Lord of lords*. Ambrose: *Lord is a name of power*, and king likewise. He therefore who has a lord and a king over him is subject to power, and such a one is not powerful of himself, but from another. If therefore Christ is *King of kings*, etc., it is necessary that he alone have power not from another, but that all have it from him. And a twofold power of God is designated: namely, the governing power of the world, when he says *King of kings*, as though named from governance. Proverbs 20:8: *the king who sits on the throne of judgment scatters away all evil with his look*. Likewise the power of creating, when he says *Lord of lords*. Psalm 99:3: *know that the Lord he is God, he made us*. Apocalypse 19:16: *and he had on his garment, and on his thigh, written: King of kings, and Lord of lords*.

As to the third he says *who alone has immortality, and inhabits light inaccessible*. The incomprehensibility of God is evident from two things. First, because he transcends whatever in creatures is comprehensible; second, because this very fact, that God is, exceeds the comprehension of all.

The first, when he says *alone*. For in every change there is a certain corruption, because everything that is changed, insofar as it is such, ceases to be such. That therefore is properly and truly incorruptible which is utterly immutable. But every creature, considered in itself, has some change, or mutability; God however is wholly immutable. But if any creature is immutable, this belongs to it from the gift of grace. And from this he shows that the nature of God transcends everything that is in created nature. Above, 1:17: *to the king of ages, immortal*, etc.

As to the second he says *light*, etc. Light among sensible things is the principle of seeing; hence that by which anything is known, in whatever way, is called light. But each thing is known through its form, and according as it is in act. Hence, as much as it has of form and act, so much it has of light. Things, therefore, which are a certain act, but not pure act, are luminous, but are not light. But the divine essence, which is pure act, is light itself. John 1:8: *he was not the light*, etc. But God dwells with himself, and this light is inaccessible, that is, not visible to the eye of flesh, but intelligible. And yet no created intellect can approach him.

It must be noted, however, that the intellect can approach the knowledge of some nature in two ways: namely, so as to know, and so as to comprehend. But it is impossible for the intellect to arrive at comprehending God, because thus it would know God as he is knowable; but God is perfectly knowable insofar as he has entity and light; but these are infinite, therefore he is infinitely knowable. But the power of the created intellect is finite. And therefore even the intellect of Christ does not comprehend God.

But there is another way of knowing God, namely by attaining to him. And according to this, no created intellect, by its own natural powers, attains to knowing that which God is. And the reason for this is that no power can reach to anything higher than its own object, just as sight [cannot] know something higher. But the proper object of the intellect is that which a thing is; hence whatever surpasses that which a thing is exceeds the proportion of every intellect. But in God, being and his quiddity are not other than each other. How then is he knowable? Let us therefore approach to know him, here through grace, and in the future through glory. Psalm 33:6: *approach unto him, and be enlightened*.

But how then does God inhabit light inaccessible? And in Psalm 96:2: *cloud and darkness are round about him*; Exodus 9: *Moses approached the darkness, in which God was*. Dionysius answers: *all darkness is inaccessible light*. It is therefore the same thing that here is called light, and there darkness; but it is darkness insofar as it is not seen, but light insofar as it is seen.

But a thing is invisible in two ways. In one way on account of itself, as the opaque; in another way on account of its excess, as the sun to the eye of the owl. Thus certain things are not visible to us on account of the defect of their being, and certain things on account of their excess; and thus God is in a certain way inaccessible to us.

*Whom no man has seen*. If this is understood of comprehension, then it is absolutely true, even of the Angels, because God alone comprehends himself. But if of the vision by which he is attained, then it is understood in three ways. In one way, no one has seen him with the bodily eye. In another way, according to essence, with the eye of the mind, no one living in the flesh has seen him, except Christ. Exodus 33:20: *man shall not see me and live*. In the third way, no one has seen what God is through himself. Matthew 11:27: *no one knows the Father*, etc. Matthew 16:17: *flesh and blood has not revealed it to thee*.

Then he breaks forth into the praise of God, saying *to whom be honor*. And he sets down two things. The first pertains to the showing of reverence, saying *honor*, which is the showing of reverence. Malachi 1:6: *if I be a father, where is my honor*, etc. The second pertains to governance, when he says *everlasting dominion*.

Above he treated of the instruction of persons of the lowest status; here he returns to his subject, and instructs him how to instruct the rich. And first he does this; second, he treats of the instruction of Timothy himself, at the words *O Timothy*. And always when he instructs him for the instruction of others, he warns him not to neglect himself. And concerning the first, first he excludes the vices which are wont to abound in the rich; second, he leads them to good things, at the words *to do good*. Likewise concerning the first, first he sets forth the vices which are wont to be in the rich; second, he excludes these, giving the reason for this, at the words *in the uncertainty*.

He says therefore, *to the rich*. Riches imply abundance. Now there is an abundance of spiritual things, and these are the true riches. Isaiah 33:6: *the riches of salvation are wisdom and knowledge, the fear of the Lord is his treasure*. There are certain bodily riches, and these are not true riches, because they do not suffice. And therefore he adds, with a certain diminishment, *of this age*. Baruch 3:18: *who treasure up silver, and gold, in which men trust*.

*To these therefore command*. When he dealt with servants, he did not set down a command, because it is a virtue for a man to use authority toward the greater, not toward the lesser. And therefore he says: do not desist, on account of their riches and their high status, from commanding them. And what ought he to command? *Not to be highminded*, that is, not to think anything lofty about themselves. Is this then evil? I respond: it can be rendered evil for two reasons. First, if one is highminded about himself on account of things which do not have true excellence. And this is the case if it is in temporal things; hence whoever, on account of exterior excellence, is highminded about himself, savors inordinately, and this is pride. And yet carnal men care for no other loftiness but this one, and this can be acquired through riches. Ecclesiastes 10:19: *all things obey money*. Hence because the rich of this world have these things, they are vainly puffed up. Likewise in another way, because there are certain things which have loftiness, such as the spiritual gifts. Ecclesiasticus 25:13: *how great is he who has found wisdom and knowledge*, etc. For in these a person can inordinately savor loftiness, not from the nature of the gifts, but either by attributing to himself what he does not have, or by not recognizing that what he has is from God. Hence in the first case the inordinateness is on account of a defect in the things; in the second, on account of an inordinateness of affection.

The second vice in the rich is hope in worldly things. Hence he says *nor to hope*. Job 31:24: *if I have thought gold my strength, and have said to the finest gold: my confidence*. Proverbs 10:15: *the substance of the rich man is the city of his strength*. Then when he says *in the uncertainty of riches*, he assigns the reason for the warning. For a man hopes in that from which he believes he has help; but help is had from what is strong, and riches are fragile; therefore one ought not to hope in them. Matthew 6:11: *do not treasure up for yourselves treasures on earth, where rust and moth destroy*, etc. But *in the living God*, where true hope is to be placed. Jeremiah 17:7: *blessed is the man who trusts in the Lord, and the Lord will be his confidence*. James 1:5: *he gives to all abundantly*. But what he says, *abundantly for enjoyment*, can be explained in two ways: in one way, so that enjoyment is taken for joy, and in this way it is found also in bodily things. Or explain it thus, that through these things we may arrive at the enjoyment of God.

Then when he says *to do good*, he exhorts to the working of good. Now those who have an affection for riches, first strive to acquire what they do not have; second, that they use what they have; third, that they arrive at the end of riches: the Apostle admonishes concerning these three things. First, that they acquire spiritual riches which they do not have. And therefore he says *to do good*, etc. Isaiah 1:17: *learn to do good*. As to the second, it must be known that there is a twofold use of riches. One is to keep, and the other is to give, but the principal one is to give. And therefore he sets down these two: first, that they give, hence he says *to give readily*, that is, without inward heaviness of heart. 2 Corinthians 9:7: *not out of sadness, or out of necessity*, etc. And without delay. Proverbs 3:28: *do not say to your friend: go and come back, and tomorrow I will give to you, when you can give at once*. Job 31:16: *if I have made the eyes of the widow wait*. Second, that he keep them not indeed only for his own benefit, but for a certain common good; hence he says *to share*, that is, to hold them as common. Romans 12:13: *sharing in the necessities of the saints*. As to the third, that they arrive at the end of storing up treasure, therefore he says *treasure up*, etc. The spiritual treasure is the gathering of merits, which are the foundation of the future building that is being prepared for us in heaven, because the whole preparation of future glory is through merits, which we acquire through grace, which is the principle of meriting. Matthew 6:20: *treasure up for yourselves treasures in heaven, where neither moth*, etc. 1 Corinthians 9:24: *so run, that you may obtain*.

Then when he says *O Timothy*, he instructs Timothy himself. And first, that he preserve good things; second, that he avoid evil things, at the word *avoiding*. He says therefore: *O Timothy, guard the deposit*. A man's deposit is every good which anyone has, which has been entrusted to him by God, that he may preserve and multiply it. Ecclesiasticus 17:18: *he will preserve a man's grace as the pupil of the eye*. 1 Corinthians 15:10: *and his grace in me was not void, but his grace always remains in me*. And thus he tells him to guard the deposit, that is, to preserve and multiply himself in the grace of God. For whoever hides his talent is punished. Matthew 25:28: *take the talent from him, and give it to him who has ten talents. And cast the useless servant into outer darkness*, etc. And prelates especially have a deposit, namely the care of their neighbors and of the faithful. John, last chapter: *feed my sheep*. Hebrews, last chapter: *they keep watch as men who will render an account for your souls*. 2 Timothy 1:14: *guard the good deposit*.

Likewise, that he avoid evils, especially those which are apt to defile the faith. The reason for this is that just as the secular prince is set to guard the unity of the kingdom, so the spiritual prince to preserve spiritual unity. But the peace of the kingdom consists in justice, and therefore that prince is ordered to justice; but the unity of the Church is in faith, and therefore he principally admonishes to the guarding of the faith. Luke 22:32: *I have prayed for you, that your faith may not fail, and you, once converted, confirm your brothers*, etc. Now faith could likewise be corrupted through fallacy, just as any science also could. But, as is said in the first book of the Sophistical Refutations, a fallacy sometimes arises from the word, sometimes from the thing. Hence there is fallacy in the expression, and outside the expression. And thus faith is sometimes corrupted through certain disordered words, just as Jerome says, that heresy arises from words spoken in a disordered manner. And therefore he says *avoiding the profane novelties of words*. For not to want to hear anything new is to bark against customs. But new profane things are not to be heard. But there is profane novelty when something is introduced against the faith. And it is called new in comparison to that which is ancient. This is what Nestorius did, when he called the Virgin Mary *christotocos*, so as to infer that she was not the Mother of God. And therefore the holy fathers at the Council of Ephesus established that she should be called *theotocos*. 2 Timothy 1:13: *holding the form of sound words, which you have heard from me, in faith and love in Christ Jesus*. And chapter 2:16: *avoid profane and vain talk*, etc.

But sometimes it is corrupted through real sophistical arguments. And that is to be avoided. And he says, *and the oppositions of knowledge falsely so called*, because it is not true knowledge, but apparent knowledge. For knowledge, according to its proper nature, is only of true things. But it is impossible that the true be contrary to the true, although sometimes two false things are contrary to one another; and therefore it is impossible that that which is repugnant to divine truth, which is the highest truth, be true. Colossians 2:8: *see that no one deceive you through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ*. *Promising*, that is, saying that they have it. Jeremiah 10:14: *every man has become foolish by his own knowledge*; which is not of God, because *he who speaks a lie, speaks from his own*, John 8:44. Jeremiah 2:16: *the children of Memphis and Taphnes have deflowered you even to the crown [of the head]*. Isaiah 47:10: *your wisdom and your knowledge, this has deceived you. The grace of God be with you. Amen.*