Беседа 2

1 Timothy 1:5–7. The purpose of exhortation is love from a pure heart and a good conscience and unfeigned faith, from which some have retreated into idle talk, wanting to be teachers of the law, but not understanding either what they are talking about or what they are affirming: Where did heresies come from? - How to use the law. - True glory. - True pleasure. 1. Nothing brings such harm to the human race as neglect of friendly relations and little care about preserving them; equally and vice versa - nothing can give such good direction as trying to support them with all your might. Pointing to this very thing, Christ said: “if two of you agree on earth about anything they ask, it will be done for them” (Matthew 18:19); and again: “and because iniquity will increase, the love of many will grow cold” (Matthew 24:12). This was the source of all heresies. In fact, due to the fact that people do not love their brothers, they envy those who are respected, and from envy comes the love of power, and from the love of power come heresies. That is why Paul, when he said: “Admonish some, so that they do not teach otherwise,” shows the way in which this can be achieved. What is this path? Love. Just as when he says: “The end of the law is Christ” (Rom. 10:4), that is, the fulfillment, the first is united with the last, so this commandment is supported by love. The goal of medical art is health; therefore, when there is health, then little care is needed; and when there is love, few commandments are needed. But what kind of love is he talking about? About sincere, which is not limited to words alone, but stems from spiritual disposition and good thoughts and compassion. “From a pure heart,” he says, “that is, from straightforward conversion, or sincere friendship. After all, an unclean life produces schisms: “for everyone who does evil hates the light” (John 3:20). Friendship also happens between evil people, for example, robbers love robbers, and murderers love murderers; but this does not come from a good conscience, but from an evil one, not from a pure heart, but from an unclean one, not from unfeigned faith, but from feigned and hypocritical faith. Bepa reveals to us what is true, and from sincere faith love is born, because he who truly believes in God will never agree to move away from love. “From which,” he says, “having retreated, some have deviated into idle talk.” He said it well: “retreating”, because art is needed in order to direct blows directly at the target, and not past it. Therefore it is necessary that they be governed by the Holy Spirit; There are many reasons that lead one astray from the straight path, but only one goal needs to be kept in mind. “Desiring,” he says, “to be a teacher of the law.” You see, there is another reason for this - lust for power. That is why Christ says: “You are not called teachers” (Matthew 23:8), and again the Apostle: “They do not keep the law, but want you to be circumcised, that they may boast in your flesh” (Gal.6:13). They, he says, seek honors, and therefore do not pay attention to the truth. “Not understanding,” he says, “neither what they talk about, nor what they affirm.” Here he accuses them of not knowing either the purpose of the law or how long its rule was supposed to last. But why do you, if it came from ignorance, call it sin? Because they did this not only because they wanted to be teachers of the law, but also because they did not have love; Moreover, ignorance got its start from here. Indeed, when the soul indulges in carnal objects, then its insight is dulled; and when she deviates from love, then the desire to argue takes possession of her and her mental gaze becomes darkened. The one in whom attachment to these quickly passing (objects) takes root, being intoxicated with passion, can no longer be an impartial judge of truth. “They don’t understand,” he says, “what they are affirming.” They probably talked about the law and talked a lot about purifications and other external rituals. Then, leaving the refutation (of their teaching) - because it had no meaning, unless it served as a shadow and image of spiritual objects - he turns to what was much more pleasant. Why exactly? He praises the law, calling the decalogue law. Meanwhile, he excludes the first (ritual decrees) from the last (law), because if these very (prescriptions of the law) punish criminals and remain useless for us, then even more so the first (ritual decrees). “But we know,” he says, “that the law is good if someone uses it lawfully, knowing that the law is not made for the righteous” (1 Tim. 1: 8, 9). He says that (the law) is good and bad. How is it, you say, does it become bad because someone does not fulfill it as it should? And then it remains good; but what he said has this meaning: if anyone fulfills it in practice, - the expression: “if someone uses it lawfully” should be understood here like this: when they explain it in words, but in practice they transgress, this means that they are not fulfilling it properly, but not for their own benefit. However, what else can be said about this? In fact, since the purpose of the law is to justify a person, and yet he is not able (to do this), then it leads to the One who can (do it). However, you can fulfill the law in another way as it should, namely, when you keep it out of excess (good disposition). What does the expression “from excess” mean? Just as they say that a horse properly uses the bit when he does not jump or bite, but simply wears it as an ornament, so the law is properly fulfilled by the one who lives chastely, not out of necessity from the letter (of the law). So who will carry it out properly? One who knows that he has no need for it. Whoever has reached such moral perfection that he fulfills the law not for the sake of fear of it, but for the sake of virtue alone, fulfills it correctly and without stumbling, that is, when someone fulfills it as a person who is not afraid of it, but rather turns his gaze with disapproval on the punishments laid down in it. On the other hand, he calls here a righteous person who has already perfected himself in virtue. Therefore, he who does not need its guidance fulfills the law well. 2. Just as the first principles of literacy are taught to children, while the one who completes them not from them, but from other (sources), acquires greater experience in learning and uses knowledge much better, so the one who is above the law is no longer guided by the law, because whoever fulfills it not out of fear, but out of love for virtue, fulfills it much more perfectly. Consequently, the one who fears punishment and the one who seeks honor fulfills the law differently; It is also different between the one who is under the law and the one who is above the law. To properly fulfill (the law) means to live better than the law prescribes, because he fulfills and observes the law well, who does more than what the law commands - who does not need its guidance. The law for the most part prohibits evil; meanwhile, not through this, but through good deeds, a person becomes righteous. Therefore, those who abstain from evil deeds, like slaves, have not yet fulfilled the purpose of the law; therefore, he is appointed to punish crime. Thus, they also fulfill the law, but only because they are afraid of punishment. “Do you want not to be afraid of power? Do what is good." 1 Timothy 1:9) He calls the Jews lawless, as well as rebellious. “The law,” he says, “produces wrath” (Rom. 4:15): this refers to those who do evil. What then (should be attributed) to one who is worthy of honor? “By the Law,” he says, “is the knowledge of sin” (Rom. 3:20). How should this apply to the righteous? “The Law,” he says, “is not made for the righteous” (1 Tim. 1:9). Why? Because he is not subject to punishment - because he does not wait for (the law) to teach him what to do - having within himself the grace of the Holy Spirit instructing him. The law was given so that fear and threats deter (from crime). Meanwhile, a tame horse does not need a bridle, and one who does not lack a mentor does not need instruction. “But for the wicked,” he says, “and the disobedient, the ungodly and sinners, for those who insult father and mother” (1 Tim. 1:9). And he did not stop there, was not content with just a general indication of sins, but listed the sins in particular in order to make one feel ashamed of exclusive adherence to the law. Then, having enumerated the particular types of sins, he spoke about them in general, although what was said was enough to remove (from sin). Who is he talking about? About the Jews, because they were parricides and matricides, they were unrighteous and filthy; he alludes to them when he says: the wicked and the sinner. If they were such, then the law was given out of necessity. Indeed, tell me, did they not often worship idols? Didn't they try to stone Moses? Were not their hands filled with the murder of their closest relatives? Do not the prophets constantly accuse them of this? Meanwhile, for those who philosophize about heavenly things, all these (accusations) become unnecessary. “For offenders,” he says, “for fathers and mothers, for murderers, for fornicators, homosexuals, predators of mankind, (slanderers, bestiality,) liars, perjurers, and for everything that is contrary to sound doctrine” (1 Tim. 1:10). He said well: “sound doctrine,” because (all these crimes) constitute a disease of a corrupt soul. “According to the glorious gospel,” he says, “of the blessed God, which was entrusted to me” (1 Tim. 1:11). Therefore, even now a law is needed to establish the Gospel; meanwhile, for those who believe in him, he is not needed. And he calls it the gospel of glory for no other reason than for the sake of those who are ashamed of persecution and the sufferings of Christ. However, partly for other reasons, partly for this purpose, he calls (the Gospel) the gospel of glory, showing that the suffering of Christ constitutes (His) glory, or even (perhaps) he hints at future (promises). Although the present (our state) is full of shame and reproach, the future will not be like that at all: meanwhile, the gospel refers to the future, and not to the present time. Why did the angel say: “For today a Savior has been born to you in the city of David, who is Christ the Lord;” (Luke 2:11)? Because the One who was born had in the future to become the Savior, because it was not suddenly after He was born that He began to work miracles. “According to the glorious gospel,” he says, “of the blessed God.” Glory: he speaks here either about reverence for God, or (expresses the thought) that if in the present everything is filled with His glory, then much more in the future, when, he says, His enemies will be placed under His feet, when nothing will resist Him, when the righteous will see all these blessings, which neither the eye has seen, nor the ear has not heard, nor has entered into the heart of man. “I want,” says (Christ), “that where I am, they too should be with Me, so that they may see My glory, which You have given Me” (John 17:24). Let us therefore learn to find out what these people are like, and let us please them, thinking about what blessings they will enjoy, what glory, what light they will become partakers of. This glory is insignificant and impermanent, and even if it remains with us, it remains only until death, and then completely disappears, because “his glory will not follow him,” they say” (Ps. 49:18); and for many it did not even last until death. Meanwhile, one cannot think anything like that about that glory, but quite the contrary, it remains forever and will never have an end. This is the property of divine things - they are constant, not subject to any changes, nor destruction. Glory then (will depend) not on external, but on internal (objects); it is this glory that will not consist of valuable vestments, not in a multitude of servants, and not in chariots, but, without all this, the person himself will be clothed with glory. Now, if this is not the case, then there is no glory, and there it is not so. In the baths we see both nobles and ignoramuses, and even criminals, naked; and in the marketplaces, many were often exposed to danger when their servants left them for some reason. And there (the person) will always have his glory with him. And just as angels, wherever they appear, have glory in themselves, so do the saints. Or even better, just as the sun does not need clothing, has no need for anything else, but as soon as it appears, the brilliance of its glory is revealed with it, so it will be then. 3. Let us therefore strive for this glory, more honorable than which there is nothing; Let us leave her, than whom there is nothing more despicable. “Do not boast,” they say, “in the splendor of your clothes” (Sir.11:4), - this has been instilled in children since ancient times. Indeed, the dancer, the harlot, and the actor dress in brighter and more valuable garments than you. And, besides, you are vain about such a thing that if a moth attacks it, it will deprive you of the pleasure it gives you. Do you see how fickle fame is in real life? You boast of such a thing that worms produce and destroy - because, they say, in India there are some insects with which these fabrics are prepared. Buy, if you want, clothing that is woven from heavenly objects - a wonderful and bright robe, a truly golden robe. Only this gold is not one of the metals that is dug up by the hands of criminals, but is born from virtue. Let us put on this clothing, which is not designed by poor people and slaves, but by the Lord himself. But you will say that these clothes are speckled with gold. What does this have to do with you? After all, everyone is surprised at the one who arranged it, and not at the one who puts on it - because, in fact, the first is worthy of surprise. So, after all, with regard to ordinary clothes, we are surprised not at the tree on which the clothes are hung in the fulling, but at the one who works near them, despite the fact that the tree wears them and they are hung on the tree. Just as that one is hung not for the sake of need, but for the benefit of the clothing itself, in order, as they say, to shake dust out of it and so that moths do not eat it, so is this one. So, wouldn’t it be extreme madness to care so much about something that has no meaning - to come up with all sorts of means for this, to destroy one’s own salvation, to neglect Gehenna, to annoy God, to despise the hungry Christ? What else will anyone say about precious aromas - Indian, Arabian, Persian, dry and wet, about ointments and incense, (the acquisition) of which is associated with large and useless costs? Why do you, wife, anoint your body, which is filled with uncleanness inside? Why do you ruin yourself for something that smells and act as if someone were throwing fragrant ointment into the mud, or pouring balm on bricks? There are, if you want, aromas, there is a fragrant ointment with which you can anoint your soul and which is brought not from Arabia, not from Ethiopia, and not from Persia, but from heaven itself - which is not bought for gold, but with a good disposition of the will and unfeigned faith. Buy yourself this incense, the smell of which can fill the entire universe. It spread from the apostles: “For we are the aroma of Christ,” he says, “to some the aroma of death unto death, and to others the aroma of life unto life” (2 Cor. 2:15, 16). What does this mean? They say that a pig is choking on the incense. II not only the bodies of the apostles, but also their very clothes exuded the stench of spiritual fragrance; Such incense flowed from Pavlov’s clothes that they drove away demons. Was this incense really not more pleasant and healthier than any flowers, any spicy roots, any fragrant ointment? If it drove away demons, what else could it not do? Let us therefore prepare this fragrant ointment; and the grace of the Holy Spirit prepares it through alms. We will exude the stench of this fragrance when we go there, and with it we will attract the saints to us; and just as here those anointed with incense attract everyone to themselves, and when someone exuding fragrance enters a bathhouse or a church, or some other crowded place, then everyone approaches him, he attracts everyone to himself - so it is exactly in that world, when souls enter there, from which the stench of spiritual fragrance will flow, then everyone will be overwhelmed with surprise, everyone will step aside. Even here (to this soul) neither demons nor any vice dare to approach and stay with it, because they are suffocating. Let us therefore surround ourselves with this fragrance. One fragrance spreads the opinion about us that we are pampered; and the other is that we are courageous and truly worthy of wonder, and gives us great boldness. This fragrance does not grow on earth, but is born from virtue; it never fades, but always blooms; it makes those who possess it worthy of respect. We are anointed with it when we are baptized; then a pleasant fragrance flows from us; and in order for us to exude it later, it depends on our efforts. That is why in ancient times priests were anointed with myrrh, to show this as a sign of virtue, because a priest should exude a pleasant fragrance. Meanwhile, there is nothing more fetid than sin. Look how the prophet describes its nature: “My wounds stink and fester” (Ps. 37:6). And indeed, sin is worse and more stinking than any rotting ulcer. In fact, tell me, what could be more smelly than fornication? If you do not feel this at the time when the sin is committed, then think about it after committing it, and then you will see its stench, disgusting uncleanness, filth and abomination. This is generally a sin. Before it is done, it still brings some pleasantness, but after it is completed, the pleasantness passes and disappears, and grief and sadness take its place. Righteousness is quite the opposite: at first it brings work, and in the end it brings pleasure and peace. There, pleasure is not pleasure because shame and punishment awaits ahead; and here again, labor is not labor because there is hope for reward. Tell me what is drunkenness? Don't you only enjoy it while you're drinking? Or rather, even during the drinking itself (it does not bring pleasure). When (a person) falls into insensibility and does not see anyone present, but becomes worse than a raging person, then what pleasure is there? Moreover, there is no pleasure in fornication itself. When a soul, possessed by passion, loses consciousness, what pleasure is that? If this is a pleasure, then scabies will be a pleasure. I call true pleasure when the soul is not in a passionate state in which the body enslaves it and entertains it. What kind of pleasure is it to grind your teeth, roll your eyes, feel tickling and become more inflamed than appropriate? This state is so far from being a pleasure that we rush to get rid of it as quickly as possible, and then, having gotten rid of it, we grieve. If it is pleasure, then do not move away from it, but continue to enjoy the pleasure. Do you see that there is only one name for pleasure here? Meanwhile, the pleasures we offer are not like that - on the contrary, they are truly pleasant, they do not give pleasure filled with heat, but leave the soul free and lavish joy and fun. Such pleasure was enjoyed by Paul, who says: “I rejoice in this too and will continue to rejoice” (Phil. 1:18), and also: “Rejoice in the Lord always” (Phil. 4:4). That (first) pleasure is combined with shame and condemnation, it occurs secretly and is filled with countless troubles, but the latter is free from all this. Let us therefore strive for it in order to receive future benefits, through 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 to the ages of ages. Amen. These conversations were delivered by the saint, probably in Antioch around 397. You might be interested in: