Беседа 15

1 Timothy 5:11–15. Do not accept young widows, for they, falling into luxury and contrary to Christ, want to marry. They are subject to condemnation because they rejected their former faith; Moreover, being idle, they learn to walk from house to house and are not only idle, but also talkative, curious, and say things they shouldn’t. So I wish that young widows marry, bear children, manage the house and not give the enemy any reason for slander; for some have already turned aside after Satan. Idleness teaches every evil. – Variability and transience of earthly life. 1. Paul, having said a lot about widows, defining their age with the following words: “A widow must be chosen no less than sixty years old,” and showing the qualities of a widow, saying: “if she has raised children, received strangers, washed the feet of saints” (1 Tim. 5:10), here again he says: “But do not accept young widows.” Meanwhile, regarding virgins, despite the fact that this question was much more important, he does not command anything like that. And fair enough. Why? Because virgins were obliged to a higher (service), and for the sake of more exalted goals this title was established. Therefore (such commandments as) “received strangers, washed the feet of the saints,” and all the like he omitted in view of the zeal (of virgins), as well as what was said: “the unmarried cares for the Lord” (1 Cor. 7:34). If he does not determine time with precision, then do not be surprised: from the above, this is also very clearly revealed. However, I have already said that the latter chose virginity for more lofty purposes. In addition, here, the first ones, had already fallen, and they themselves gave rise to the establishment of such a law, while there was nothing of the kind there. That some have already fallen is clear from the following words: “for they, falling into luxury in opposition to Christ, desire to marry”; and again: “for some have already turned aside after Satan.” “Don’t accept young widows.” Why? “For they, falling into luxury in opposition to Christ, desire to marry.” What does it mean: “falling into luxury”? When they become dissolute, pampered; just as if someone said to an honest husband: let her go, because she belonged to someone else. Thus (the apostle) shows that they chose widowhood lightly, without thinking well. Consequently, the widow, by her widowhood, is betrothed to Christ: I, he says, am the patron of widows and the father of orphans. (The Apostle) shows that they wrongly choose widowhood, but are corrupted, and yet he tolerates them, although in another place he says: “I have betrothed you to one husband, that I may present you to Christ as a pure virgin” (2 Cor. 11:2). Despite the fact that they have dedicated themselves to him (Christ), he says, “they desire to marry. They are subject to condemnation because they rejected their former faith." Faith calls vow, truth; as if he were saying this: they deceived him, they broke their vow. “Moreover, being idle, they become accustomed.” Consequently, not only men are commanded to work, but also women, because idleness teaches all kinds of evil. He says they are subject not only to this guilt, but also to other sins. If it is indecent for a woman to go from house to house, then even more so for a virgin. “They are not only idle,” he says, “but also talkative, curious, and say things they shouldn’t. So I wish that young widows marry, bear children, and rule the house." So, what will come of it when they refuse to care for their husbands and do not make efforts for God? Then, no doubt, they will become idle, talkative, needlessly inquisitive. Indeed, he who does not care about his own will certainly care about someone else’s, just as he who cares about his own will not talk about someone else’s, and will not have any concern for it. “And they say what they shouldn’t.” There is nothing so indecent for a woman as to inquire into other people’s affairs in every possible way; however, not only for a woman, but also for a man, because this is the greatest sign of shamelessness and arrogance. "So I wish". Since they themselves want, I also want young widows to get married, have children, do housework, stay at home, because doing this is much better than anything else. True, they should have cared about the service of God, they should have kept the faith; but if this is not the case, then it is better that it be the latter than the former, because in this case God is not rejected, and they themselves do not learn this. There will be no benefit from that widowhood; and from this marriage (maybe) there are many benefits: as a result of it, their careless and lazy mind can turn (to good). But why, you ask, did not (the apostle) say that since widows have fallen, they should use special diligence so as not to experience what I spoke about, but commands them to marry? Because (marriage) is not prohibited, because it puts one in a safe position; That’s why he adds: “and they did not give the enemy any reason for slander. For some have already turned aside after Satan." So, he rejects such widows, not wanting them not to be young, but not wanting them to commit adultery, not wanting them to be idle, needlessly inquisitive, not wanting them to say what they shouldn’t, not wanting the devil to find a reason in them (for condemnation); so that if this had not happened, he would not have rejected them. “If any faithful person has widows, he should provide for them and not burden the Church, so that she can provide for true widows” (1 Timothy 5:16). Do you see how he again calls those who are completely alone, who have no consolation from anywhere, true widows? It really was better that way. From here flowed the two greatest (goods): some found a reason to do good, others were well nourished, and the Church was not burdened. By the way, he added: “if any is faithful,” because the faithful were not supposed to receive food from the infidels, so as not to seem as if they needed them. And look how comforting (his speech) is. He did not say: let them be provided with luxurious maintenance, but: “they must be contented”, the Church, “so that it can satisfy true widows.” Consequently, for such help she receives a reward; By helping the Church, she not only helps her, but also those (widows) when she provides them with abundant support. “I wish for the young” - what? Be fed up? Or indulge in bliss? Nothing like that, but “get married, give birth to children, manage the house.” And lest you think that he exhorts them to spend their lives in pleasure, he added: “and did not give the enemy any reason for slander.” They had to be above the needs of life, but since they became below them, at least they had to stand at that level. “The highest honor should be accorded to worthy elders who rule, especially to those who labor in the word and in doctrine. For the Scripture says: Do not muzzle the ox that is threshing; and: the worker is worthy of his reward” (1 Tim. 5:17–18). 2. Here honor is called care, the delivery of everything necessary. This can be seen from the words: “Do not muzzle the threshing ox; and the worker is worthy of his reward.” Consequently, in the case when he says: “Honor widows” (1 Tim. 5:3), he is talking about the food necessary for them; “so that she can satisfy true widows,” he says; and again: “honor the true widows,” that is, the poor, because the poorer one of them is, the more widowed she is. Here he cites both the decree of the law and the commandment of Christ - both agree with each other. The law specifically says: “Thou shalt not muzzle an ox that is threshing.” Do you see what kind of work he demands from the teacher? No, truly there is no other work equal to his work. But this is a decree of the law. What commandment does he give of Christ? “The worker,” he says, “is worthy of his reward.” Therefore, we should not pay attention to the reward alone, but also to what is commanded; and he says: “the worker is worthy of his food.” Therefore, the one who indulges in pleasures and tranquility is not worthy of it. He who is not a threshing ox, who does not patiently bear the yoke, not paying attention to the heat and thorns, and does not leave it before he has gathered the fruit into the barn, is not worthy of it. Therefore, it is necessary that teachers be provided with everything they need in abundance, so that they do not work (for this themselves), do not become exhausted and, by doing unimportant things, do not deprive themselves of great things, so that they practice spiritual achievements without worrying at all about everyday affairs. Such were the Levites: they had no concern for the things of this life, because the laity took care of them and their income was determined by law, such as: tithes, a certain amount of gold coins, first fruits, prayers, and much more. But this was naturally assigned to them by law, since they were looking for the real; but I say that the primates should not have anything more than food and clothing, so that they do not amuse themselves with this. What does it mean: “pure honor”? Pure in relation to widows, or in relation to deacons, or simply – a special honor, that is, great. Therefore, we must pay attention not only to the fact that (the apostle) honors them with extreme honor, but also to what he says next: “It is worthy of those in authority.” What does it mean: “Worthy of those in charge”? Let us listen to what Christ says: “The good shepherd lays down his life for the sheep” (John 10:11). Therefore, good leadership consists in not sparing anything for the sake of caring for them. “Especially those,” he says, “who labor in the word and teaching.” Where are those now who claim that words and teaching are unnecessary? Meanwhile, he gives so many admonitions to Timothy, saying: “Take care of this, abide in this” (1 Tim. 4:15); and again: “engage in reading, instruction; By doing this, you will save yourself and those who listen to you” (1 Tim. 4:13, 16). Likewise, he wants such people to be revered more than all others. And he gives the reason: they, he says, undertake great work. And fair enough. While the other does not watch or care, but remains without care and sorrow, he works, cares, and learns, especially when he is inexperienced in external sciences. How should he not enjoy greater honor than everyone else when he devotes himself to such great labors? Moreover, it is the subject of countless conversations. One reproaches him, another praises him, another mocks him, he insults his memory and intentions - and he needs great strength of spirit to endure this. This is important and contributes a lot to the well-being of the Church and brings great benefits when its leaders are learned people. And when this is not the case, then many things perish in the Churches. That is why (the apostle) counts this among the other (properties of a primate), love of hobbies, meekness, and purity, saying: “teachable.” Moreover, why is he called a teacher? Of course, because you will say that with his life he should teach others wisdom. Therefore, it becomes unnecessary and verbal instruction is not needed to succeed. But how does Paul say: “especially to those who labor in word and doctrine”! After all, when it comes to dogmas, then what power does life have? However, what word is he talking about? Not about the boastful one, not about the one who is distinguished by external sophistication, but about the one who is imbued with great strength of spirit, full of reason and wisdom. Therefore, he does not need art and elegant expressions, but thoughts - not exposition, but meaning. “Do not accept an accusation against an elder except in the presence of two or three witnesses” (1 Tim. 5:19). Therefore, is it really necessary to accept the accusation (levied) against the young man without witnesses? Or just anyone? And is it really necessary to pronounce judgments without research? What does what he said mean? He says - not against others, but especially against the presbyter, because by the name of presbyter, he here means not rank, but age, since young men sin more easily than elders. From this it becomes clear that the Church, or the entire people of Asia, was already entrusted to Timothy. Therefore (the apostle) talks with him about the elders. “Rebuke those who sin before everyone, so that others also may fear” (1 Tim. 5:20). That is, do not immediately cut off, but examine everything with great accuracy. When you clearly know, strictly demand that others also be admonished. Just as it is harmful to judge thoughtlessly, so not punishing those who have clearly sinned means paving the way for others to do the same and attempt the same. Reprove, he says, showing (that you need to act) not somehow, but with severity, because in this way others will be afraid. How does Christ say: “go and tell him his fault between you and him alone” (Matthew 18:15), if he has sinned against you? However, (Christ) allows him to be exposed in church. 3. What then? Will there not be more temptation when you begin to denounce them in front of everyone? How? When they recognize the sin, but do not see the punishment, they will become more tempted. Both because those who have sinned remain unpunished, many sin, and because they are punished, many are corrected. God did the same. He brought Pharaoh to the middle (of the sea) and punished him; We also see that Nebuchadnezzar and many other people and cities received punishment. Consequently, he wants everyone to have fear of the bishop, and puts him over everyone. But since many were condemned on suspicion, he says that it is necessary that there be witnesses who would expose him, according to the prescription of the ancient law: “at the words of two witnesses, or at the words of three witnesses, the matter will take place” (Deut. 19:15). “Against the presbyter,” he says, “accept the accusation no differently.” He didn’t say: don’t condemn, but: don’t even accept the accusation and don’t call him to trial at all. But what if two witnesses lie? This rarely happens, but after an investigation in court, this can also be revealed. To (expose) sins, two witnesses are enough, since they are committed secretly and secretly, so this serves as a sign of strict investigation. But what if the sins are obvious, and there are no witnesses, but only suspicion of evil? I said above, he says: “He must also have a good testimony from outsiders” (1 Tim. 3:7). Let us love God with fear, because although “the law is not made for the righteous” (1 Tim. 1:9), many, practicing virtue out of necessity, and not as a result of the free disposition of the will, receive much benefit from fear, often cutting off their desires. Let us hear about Gehenna so that this threat and this fear will bring us something important. If He who intends to plunge sinners into it had not expressed this threat in advance, then many would have fallen into it. Indeed, if even now, when fear shakes our souls, there are people who sin so easily, as if it did not exist, then what evil would we not do if they did not tell us anything like that and did not threaten us with anything like that? Therefore, as I always say, Gehenna, no less than the kingdom, shows God’s care for us. Gehenna promotes the kingdom (of God) by moving people towards it through fear. So, let us not consider this a sign of excessive severity and cruelty, but of mercy, great philanthropy, care and love for us. If destruction had not threatened during Jonah's time, destruction would not have been prevented. If God had not said that “Nineveh will be destroyed” (John 3:4), then Nineveh would not have stood. If He had not threatened us with Gehenna, we would all have ended up in Gehenna. If fire had not threatened us, no one would have escaped the fire. He says that He will do what is contrary to His desire in order to do what He desires. He does not want the death of the sinner, but speaks of the death of the sinner so as not to put him to death. He not only expresses this in words, but also shows it in deeds, so that we avoid it. And lest anyone think that this was just a threat and not anything real, He made this clear through the events that had previously taken place here. Don't you think that the flood is an image of Gehenna, and destruction through rain is an image of the same destruction through fire? “As it was,” he says, “in the days of Noah, they married and gave in marriage” (Matthew 24:37, 38), so it is now. He predicted for a long time then, he predicts for four hundred years or more, but no one listens. Everyone believes that these are fables, everyone laughs, no one feels fear, no one cries, no one beats his chest. The river of fire boils, the flame flares up, and we laugh, indulge in pleasures and we sin fearlessly. No one ever remembers this day; no one thinks that the present is temporary, despite the fact that events daily speak of this. Premature death, changes in circumstances that occur while we are still alive, do not enlighten us, as well as illnesses and other infirmities. daily lead us to think about death; and everywhere the impermanence of things is imprinted. Neither winter, nor summer, nor spring, nor autumn never continues unchanged, but everything runs, flies and flows. But what would you like me to talk to you about: about flowers, or about virtues, or about kings who live today, but tomorrow will cease to exist? Or about the rich? Or about shiny buildings? Or about night and day? Or about the sun and the moon? Isn't this last one also decreasing? Is not the sun itself often eclipsed and covered with darkness? Isn't there a cloud covering it? Does anything visible remain unchanged? Nothing of all that is in us except the soul; and yet we do not care about her. We worry a lot about that which is changeable, considering it to be permanent; but we do not pay any attention to what constantly remains, to the soul, as if it were something fleeting. Let us assume that another has great power. But only until tomorrow, and after that she dies; This is evident from the fact that there were people gifted with great power, and now they are nowhere to be seen. Life is like a stage and a dream. Just as on the stage, after the covers are removed, the variety of images disappears, and just as, with the appearance of a ray of sunshine, all dreams fly away, so now, after the death of both the whole and of each individual follows, everything collapses and disappears. And the tree that you planted remains; and the house that you built also remains; Meanwhile, the artist and the farmer retire and perish. And when all this happens, we, despite this, do not come to our senses, and as if we were immortals, we arrange all this, indulging in pleasures and enjoyment. 4. Listen to what Solomon says, who actually experienced the meaning of real things. “I built myself houses,” he says, “planted myself vineyards, built myself gardens and groves, made myself ponds, collected silver and gold for myself, brought in singers and female singers, and I also had more large and small livestock than anyone else” (Eccl. 2:4-8). No one was so devoted to pleasure, no one was so famous, no one was so wise, no one was so powerful, no one saw everything go according to his desire. So what? None of this benefited him: but what does he say after all this? “Vanity of vanities,” he says, “all is vanity.” everything is full of power, where nothing decays or ages or approaches destruction. Let us love, I beg you, most sincerely, God - not out of fear of Gehenna, but out of the desire to acquire the kingdom. Indeed, tell me, what can be equal to the contemplation of Christ? There is nothing like that. What can equal the enjoyment of those benefits? There is nothing like that either. And rightly so, because “eye has not seen,” they say, “no ear has heard, and the things that God has prepared for those who love Him have not entered into the heart of man” (1 Cor. 2:9). Let us try to obtain these blessings and despise earthly ones. Do we not endlessly degrade these latter, (saying): human life is nothing? Why do you care about anything? Why are you going to such trouble for nothing? But do you look at shiny buildings, and their contemplation seduces you? Then look immediately at the sky, turn your gaze from the stones and pillars to this beauty, and you will see that all this is the work of ants and mosquitoes. Draw wisdom from this spectacle, ascend to the heavenly. From there, look at the shiny buildings - and you will see that they are nothing more than the toys of small children. Don't you see how much thinner, how much lighter, how much purer, how much brighter the air becomes as you rise to heights? Those who give alms have houses and residence there. And these (earthly houses) will be destroyed during the resurrection, or, more correctly speaking, before the resurrection, time itself will destroy, destroy and destroy them; even before their time, often in full strength and beauty, they are either overthrown by an earthquake, or completely destroyed by fire. Not only in relation to human age, but also in relation to buildings, premature death occurs. Often those buildings that had become dilapidated over time remained unharmed when the earth shook; Meanwhile, shiny, strong and recently built with one thunderclap, they were shaken and destroyed. And this happens, I think, according to God’s dispensation, so that we are not proud of our buildings. Do you want to keep your spirits up in another way? Go to public buildings, which you own equally with others. After all, no, truly there is no house that, no matter how brilliant it may be, would surpass the brilliance of public buildings. Stay there as long as you want. These buildings are yours, they are yours as much as everyone else’s; they are general, not private. But you will say that you don't like them. They don’t like it, firstly, due to habit, and secondly, due to covetousness. Therefore, what pleases is covetousness, not beauty. Consequently, pleasure consists of covetousness and the desire to appropriate everything to oneself. How long will we cling to this? How long will we be chained to the earth and, like worms, grovel in the mud? God gave us a body from the earth so that we would raise it to heaven, and not so that through it the soul would be brought down to the earth. It is earthly; but if I want it, it will be heavenly. Look with what honor He honored us by giving us such a task. I created, He says, the earth and the heavens; I give you creative power too - make the earth heaven, you can do it. It is said about God: “He who created [everything] and creates it” (Amos.5:8). But He gave the same power to people, just as a child-loving father, engaged in painting, not only himself (practices in this), but also his son wants to bring him to the same perfection. I created, He says, a beautiful body; I give you the power to create something better - make your soul beautiful. I said: “Let the earth produce greenery, grass yielding seed, fruitful trees” (Gen. 1:11). Say also: let the same earth produce its own fruit and let what You desire happen. I create summer and darkness, I establish thunder and create the spirit; I created the serpent to mock him, that is, the devil. I did not envy you and this power. Scold him too, if you want; you can tie him like a bird. I make the sun shine on the evil and the good; You too should imitate it—distribute your gains to both the good and the evil. I, being insulted, endure, and do good to those who insult Me; imitate you too - you can do it. I do good not for the sake of retribution; imitate and do good not for the sake of retribution and not for the sake of reward. I kindled lights in the sky; light up and you shine brighter than these, you can do this - enlighten the lost. To let one know Me is a greater blessing than to give one the opportunity to see the sun. You cannot create man, but you can make him righteous and pleasing to God. I created a being; you decorate the intention. See how much I love you and that I have given you strength even in more important matters. You see, beloved, how honored we are, and yet some foolish and ungrateful people say: why are we gifted with free will? If we did not have free will, then everything that we talked about and in which we can imitate God could not be an object of imitation for us. I rule, He says, the angels; and you through the Firstfruits. I sit on the royal throne; and you are seated with Me - through the Firstfruits. “And he raised up with Him,” says (the apostle), “and seated him in the heavenly places in Christ Jesus” (Eph. 2:6). The cherubim and seraphim and all the angelic powers, principles, authorities, thrones, dominions worship you - through the Firstfruits. Do not blame the body, which has been awarded such honor, before which even ethereal forces tremble. But what else can I say? Not only do I express my love by this, but also by my suffering. For you, I was spat upon, strangled, drained of glory, abandoned the Father and came to you, who hates Me, turns away from Me and does not even want to hear My name. I followed you and caught up with you in order to hold you; I united and combined you with Me; “Eat Me,” I said, “and drink Me.” And I hold you in grief, and I unite with you down. Isn’t it enough for you that I hold your firstfruits? Doesn't this satisfy your love? And again I descended to earth - I don’t just mix with you, but I unite, I am consumed, I am crushed into small parts so that a great dissolution and mixing and connection occurs - because what is united remains within its limits, and I merged with you. I don't want there to be anything in between anymore; I want us both to be one. So, knowing this and His great care for us, let us do everything so that we can show ourselves not unworthy of His great gifts, which may we all be worthy to receive by the grace and love of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen. These conversations were delivered by the saint, probably in Antioch around 397. You might be interested in: