Беседа 7

1 Timothy 2:2–4. So that we may lead a quiet and serene life in all piety and purity, for this is good and pleasing to our Savior God, who wants all people to be saved and to achieve the knowledge of the truth. Three types of war. - An exhortation to almsgiving. - Insignificance of money. 1. If (the apostle) wants public strife and strife and turmoil to cease, and for this purpose he commands the clergy to pray for kings and rulers, then even more so should private individuals fulfill this. There are three most terrible types of war. One type is an ordinary war, when our soldiers are attacked by foreigners; second, when even in times of peace we are at enmity with each other; the third, when everyone fights with himself. The last type of war is the most dangerous of all, because the first type, that is, war with foreigners, can never bring us much harm. Indeed, what (can she do), tell me? She can stab and kill, but she does not harm the soul in the least. But the second (type), if we do not wish it, cannot harm us, because, even if others are at enmity against us, we can remain calm - listen to what the prophet says: “for my love they are at enmity against me, but I pray” (Psalm 109:4); and again: “My soul lived long with those who hate the world” (Ps. 119:6). But we avoid the third (type of war) not without difficulty. When our body rebels against the soul, and arouses strong passions, arms against it carnal pleasures, anger, envy, then it is impossible, without putting an end to this battle, to receive the promised benefits, and the one who does not appease this confusion must inevitably fall and receive wounds that give birth to death in Gehenna. Therefore, every day special care and effort are required on our part so that this war does not flare up in us and so that the one that flared up does not continue, but is pacified and suppressed. Indeed, what benefit will it bring you if the universe enjoys deep peace if you fight with yourself? You need to have this world. If we have it, then nothing external can harm us. However, social peace also contributes a lot to this. That’s why he says: “so that we may lead a quiet and serene life.” If anyone, when peace reigns, is in confusion, then he is a very unhappy person. Do you see what he says about the world that I put in third place? Therefore, having said: “so that we may lead a quiet and serene life,” he did not stop there, but added: “in all godliness and purity.” But it is impossible to remain in piety and purity if this peace is not established. Indeed, when inquisitive speculation shakes our faith, then what kind of peace can there be? When the spirit of wickedness (disturbs us), then what peace can there be? So, so that you do not think that he is simply talking about this life, which all people lead in general, he, having said: “so that we may lead a quiet and serene life,” added: “in all godliness and purity.” Even pagans can lead a quiet and silent life, and you can meet people who are unbridled, incontinent and satiated with pleasures who lead such a life. Therefore, so that you know that he is not talking about this life, he adds: “in all godliness and purity” - because this life is filled with slander and strife, when the soul is daily vulnerable from the confusion that occurs in thoughts. And what he wants to talk about this life is clear both from the fact that he added the words (“in all godliness and purity”), and from the fact that he did not just say: “in godliness,” but also added: “in every way.” Speaking in this way, he seems to require such rules of piety that would not only be contained in the teachings of faith, but would also find confirmation in the very way of life - because piety must be sought in both one and the other. Otherwise, what will be the benefit if someone, being pious by faith, begins to lead an ungodly life? And that it is possible to become ungodly by life itself, listen to this blessed one, as he again in another place says: “They say that they know God, but deny by works” (Titus 1:16), and again: “he has denied the faith and is worse than an infidel” (1 Tim. 5:8), and again: “while calling himself a brother, he remains a fornicator, or a covetous, or an idolater, or a slanderer, or a drunkard or a predator”, such a person does not honor God (1 Cor. 5:11) and also: “Whoever hates his brother” (1 John 2:11) “does not know God” (1 John 4:8). Do you see how many types of wickedness there are? That is why he says: in all godliness and purity. Not only the adulterer is dishonest, but both the covetous and the intemperate can be called dishonest, because this passion is no weaker than carnal lust. Therefore, whoever does not curb it is called an intemperate person - that is precisely why they are called intemperate, because they do not curb their passions. Therefore, I will call the wrathful, the envious, the money-lover, and the sneaky one incontinent, and everyone who remains in sin is intemperate, dishonest, and wicked. “For this is good and pleasing to God our Savior,” says (the apostle). What does it mean? That is, God is pleased, and He desires that they pray for everyone, since He wants “all people to be saved and to achieve the knowledge of the truth.” 2. Imitate God. If he wants all people to be saved, then it is obvious that he needs to pray for everyone; if He wanted everyone to be saved, then you want the same; and if you want this, then pray, since such people tend to pray. Do you see how He uses all means to convince the soul that it is necessary to pray for the pagans? And pointing to the benefits that flow from this, he says: “so that we may lead a quiet and serene life,” and - what is much more important than this - this pleases God, through this we become like Him when we desire the same thing as He. This is enough to persuade even a beast. So, do not be afraid to pray for the pagans: this is what He (God) wants. Just be afraid of cursing others, because He doesn’t want that. And if you need to pray for pagans, then obviously for heretics, because you need to pray for all people, and not persecute them. This is also worthy of approval for another reason - because we are of the same nature. In addition, God approves and favorably accepts our mutual love and good-naturedness towards each other. However, if the Lord himself wants to give them salvation, then what do you say is the need for prayer on my part? This brings a lot of benefit to both them and you; disposes them to love, and does not allow you to become bitter; and this has the power to attract them to faith, since there are many such people who, due to discord among themselves, apostatized from God. He now calls this salvation from God, saying: “so that all people are saved” - because this is truly salvation, and without it the other (salvation) does not amount to anything great, it bears only the name and title of salvation. “And they attained the knowledge,” he says, “of the truth.” What truth? Namely, faith in Him. Since even before He said: “so that they do not teach otherwise,” so that no one would look at them (the Gentiles) as enemies, and would not start a quarrel with them about this, he says: “so that all people will be saved and achieve the knowledge of the truth.” Then, having said this, he added: “For there is one God is one and mediator between God and men” (1 Tim. 2:5). He said: “and they have come to the knowledge of the truth,” thereby expressing that the universe has not yet reached the truth. Then he said again: “For there is one God,” expressing the idea that there are not many (gods), as some think. He said that (God) also sent an Advocate, the Son, showing that He wants everyone to receive salvation. So what? Is the Son really not God? On the contrary, He is perfect God. How does he say: “one”? By contrast with idols, and not with the Son, because he reasoned about truth and error. The intercessor must join both parties in relation to whom he is an intercessor; It is characteristic of an intercessor, having what belongs to both parties in relation to whom he is an intercessor, to bring them into (mutual) communication. If he has what belongs to one side, but is separated from the other, then he is no longer an intercessor. Therefore, if He does not participate in the nature of the Father, then He is not an intercessor, but is disunited (with Him). And just as He became a partaker of human nature, because He came to people, so He became a partaker of divine nature, because He came from God. Since two natures were united through Him, He had to be close to both natures. Just as any place occupying the middle (between two localities) touches each of them, so he who connects two natures must be a partaker of both natures. Therefore, just as He was made man, so was God. Being (only) a man, He would not have become an intercessor, because He had to talk with God. Likewise, being (only) God, He would not be an intercessor, because those for whom He served as an intercessor would not accept Him. And just as in another place he says: “There is one God the Father and one Lord Jesus Christ” (1 Cor. 8:6), so here: one and one. He does not suppose two, because he was talking about polytheism, and for this, so that someone would not cite the number two as proof of polytheism, he used (the expression): “one and one.” Do you see with what great caution he uses the words of Scripture? One and one make two; but we will not say this, despite what reflection suggests. Here you do not say: one and one make two; and yet you say what reflection does not lead to (namely): if you gave birth, then you suffered. “For there is one God,” he says, “and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all. This was the testimony in its time" (1 Tim. 2:5, 6). So what? Is it really for the pagans, tell me? Yes, - and, despite the fact that Christ died for the pagans, will you really not agree to pray (for them)? So why, you say, did they not believe? Because they didn’t want to, but everything was done on His part. His suffering testifies to this, says (the apostle). He came, he says, to testify to the truth of the Father, and was slain; therefore, not only the Father testifies of Him, but He also testifies of the Father. “I have come,” He says, “in the name of My Father” (John 5:43), and also: “No one has ever seen God” (John 1:18), and again: “that they may know You, the only true God, and Jesus Christ, whom You have sent” (John 17:3), and also: “The Spirit (is) God” (John 4:24). Consequently, He testified even to death. And the words: “in due time” mean: in proper time. “For whom I am appointed a preacher and an apostle—I speak the truth in Christ, I do not lie—a teacher of the Gentiles in faith and truth” (1 Tim. 2:7). 3. Therefore, if Christ suffered for the pagans, and I was chosen as a teacher of languages, then why don’t you pray for them? It is good (he acts) in the present case that, after showing that he deserves trust, he says: “For whom I am appointed a preacher,” that is, chosen, because the (other) apostles put very little work into this. Then he added: “teacher of the pagans in faith and truth.” Again: in faith; but don’t think, having heard (the expression): “in faith,” that there was a deception hidden in this, because he says: “and the truth.” And if this is the truth, then it is not a lie. Do you see the abundantly poured out grace? The Jews did not offer prayers for them (for the pagans), but now grace has been extended (and over them). Therefore, he said about himself that he was chosen as a teacher of languages - hinted that grace poured out everywhere in the universe. “He gave Himself,” he says, “for redemption.” How then, when He was betrayed by the Father, therefore, was it a work of His goodness? He intended to punish them, and yet did not do so; they should have perished, but for them He gave up His Son and sent us preachers to preach about the cross. This was enough to attract everyone and show the love of Christ. Truly great and indescribable are the blessings that God has shown us! He sacrificed Himself for his enemies, for those who hated Him and turned away from Him. What anyone else would not do for his friends, or for his children, or for his brothers, the Lord did for slaves, and the Lord, who (by nature) was not like slaves, but God, did for people, and such people who did not deserve approval. If they deserved approval, if they were pleasing to Him, then it would not be so worthy of surprise. Meanwhile, now it especially amazes every mind that He died for such ungrateful and senseless people. What people do not do for their fellow tribesmen, God has done for us; and we, while enjoying the fruits of such love, still pretend and do not love Christ. He sacrificed Himself for us; but we despise Him when He needs even the necessary food, and we do not visit Him when He is sick or naked. What kind of wrath, what kind of punishment, what kind of hell is this worthy of? After all, if not something else, then could it be that the fact that He deigned to appropriate human suffering to Himself and say: I hunger, I thirst, was not able to turn everyone (to Him)? But, alas, how strong is the power of money, or better yet, how great is the corruption of those who voluntarily enslave it! It is not they who have great power, but we are too weak and enslaved by it - we are despicable and earthly, we are carnal, we are meaningless; It is truly not in them that great power is contained. What can they do, tell me, being deaf and insensitive? If even the devil, the nasty demon who is so angry and causes disorder in everything, means nothing, then what power does money have? If you see silver, imagine that it is tin. But you can't? In this case, think about what the truth is, namely, that this is earth, because it really is earth. But are you not convinced by this evidence? Thoughts that we too are perishing, that many of those who acquired it received almost no benefit from it, that countless people who were proud of it became dust and ashes, that even now they are being subjected to the most terrible punishment, becoming much poorer than those who spent their lives among poverty and glass, and often those who rest on beds of ivory are more worthy of pity than those who lie on manure Is it pleasing to the eye? But there are many other things that can delight the eye even more. So, flowers, clean air, the sky, and the sun bring much more pleasure. In addition, it has a lot of rust on it, as a result of which many even claimed that it was black; and this can be seen in the (silver) images that have turned black; Meanwhile, there is nothing black in the sun, neither in the sky, nor in the stars. And these flowers are much more pleasant than the color (silver). Consequently, it is not color that delights us, but covetousness and injustice; it is what delights the soul, not silver. Reject covetousness from your soul, and then you will see that what now seems precious will be more despicable than dirt. Reject this passion. Likewise, those tormented by fever, even if they see a dirty puddle, strive for it as if it were a clean source; Meanwhile, completely healthy people often do not feel thirsty for clean water. Reject illness and you will see things as they exist. And so that you know that I am not lying, I can point out to you many who did this. Put out the fire and you will see that these things are less valuable than flowers. Gold is good; but it is good (when spent) in alms to help the poor, and not for useless use, not to lie inside (the pantry), or to be buried in the ground, or to hang around the hands, feet and head. It was not found so that through it we might bind (creatures) in the image of God, but so that we might loose those bound. Use the gold for this: release the bound one, so that you do not bind the one who has been released from the bonds. Why, tell me, do you prefer an insignificant thing to everything in the world? Doesn't the fact that it is gold make it a bond? Does matter make fetters? Whether it is gold or iron makes no difference, except that the former is heavier than the latter. But what makes this thing easy for us? Vanity, and the fact that everyone looks at her bound with (golden) chains, although she should be more ashamed of this. And (to make sure) that this is the truth, tie her up and leave her in the desert, where there is no one to look: then she will feel the weight of these bonds, and will begin to look at them with sorrow. Let us be afraid, beloved, lest we hear these terrible words: “bind his hands and feet” (Matthew 22:13). Why are you, wife, causing yourself this (evil)? Not a single prisoner is tied hand and foot; Why are you even tying your head? Isn't it enough to tie your hands and feet? Why do you entangle your neck with countless chains? I ignore the worries about this, the fear, anxiety and arguments with my husband when there is a shortage of these things - and the death that they face if any of these things go missing. Is this pleasure, tell me? In order for another to delight his eyes, you are subjected to bonds, and worries, and dangers, and sorrows, and daily disputes. Doesn't this deserve all reproof and condemnation? Therefore, we will not, I beg you, we will not do this again. Let us resolve every alliance of unrighteousness, let us break the bread of the hungry, let us do everything else that can give us boldness before God, so that we may be worthy to receive the promised benefits in Christ Jesus our Lord, 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: