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1 TIMOTHY v. 11-15.
"But the younger widows refuse: for when they have begun to wax
wanton against Christ, they will marry; having condemnation, because
they have cast off their first faith. And withal they learn to be
idle, wandering about from house to house; and not only idle, but
tattlers also and busybodies, speaking things which they ought not. I
will therefore that the younger widows marry, bear children, guide the
house, give none occasion to the adversary to speak reproachfully.
For some are already turned aside after Satan."
PAUL having discoursed much concerning widows, and having settled
the age at which they were to be admitted, saying, "Let not a widow
be taken into the number under threescore years old," and having
described the qualifications of a widow, "If she have brought up
children, if she have lodged strangers, if she have washed the
Saints' feet," proceeds now to say, "But the younger widows
refuse." But concerning virgins, though the case of their falling is
a much more gross one, he has said nothing of this kind, and rightly.
For they had enrolled themselves on higher views, and the work with
them proceeded from a greater elevation of mind. Therefore the
receiving of strangers, and the washing of the Saints' feet, he has
represented by "attending upon the Lord without distraction" (1
Cor. vii. 34, 35), and by saying, "The unmarried careth for
the things that belong to the Lord." (1 Cor. vii. 34,
35.) And if he has not limited a particular age for them, it is
most likely because that point is settled by what he has said in this
case. But indeed, as I said, the choice of virginity proceeded from
a higher purpose. Besides, in this case there had been falls, and
thus they had given occasion for his rule, but nothing of that kind had
occurred among the virgins. For that some had already fallen away is
plain, in that he says, "When they have begun to wax wanton against
Christ, they will marry"; and again, "For some have already
turned aside after Satan."
"The younger widows refuse, for when they have begun to wax wanton
against Christ, they will marry"; that is, when they have become
scornful and luxurious. For as in the case of a just man, we might
say, "Let her depart, for she has become another's." He shows
therefore that though they chose widowhood, it was not the choice of
their judgment. So then a widow, by the state of widowhood, is
espoused to Christ. For He has said," I am the defender of the
widows and the father of the orphans." (Ps. lxviii. 5.) He
shows that they do not choose widowhood as they ought, but wax wanton:
however he bears with them. Elsewhere indeed he says, "I have
espoused you to one husband, that I may present you as a chaste virgin
to Christ." (2 Cor. xi. 2.) After having given their names
to Him, "they will marry," he says, "having condemnation,
because they have cast off their first faith." By faith he means,
fidelity to their covenant. As if he had said, They have been false
to Christ, they have dishonored Him, and transgressed His
covenant. "And withal they learn to be idle."
Thus he commands not only men, but women also, to work. For
idleness is the teacher of every sin. And not only are they exposed to
this condemnation, but to other sins. If therefore it is unbecoming
for a married woman "to go from house to house," much more is it for
a virgin. "And not only idle, but tattlers also and busybodies,
speaking things which they ought not. I will therefore that the
younger widows marry, bear children, guide the house."
What then happens, when the care for the husband is withdrawn, and
the care to please God does not constrain them? They naturally become
idlers, tattlers, and busybodies. For he who does not attend to his
own concerns will be meddling with those of others, even as he who
minds his own business will take no account of and have no care about
the affairs of another. And nothing is so unbecoming to a woman, as
to busy herself in the concerns of others, and it is no less unbecoming
to a man. This is a great sign of impudence and forwardness.
"I will therefore," he says, (since they themselves wish it,)
"that the younger widows marry, bear children, guide the house."
This course is at least preferable to the other. They ought indeed to
be concerned for the things of God, they ought to preserve their
faith. But since they do not this, it is better to avoid a worse
course. God is not dishonored by their marrying again, and they do
not fall into those practices, which have been censured. From such a
widowhood, no good could arise, but good may come out of this
marriage. Hence the women will be able to correct that indolence and
vanity of mind.
But why, since some have fallen away, does he not say that much care
is to be taken of them, that they may not fall into the error he has
mentioned? Why has he commanded them to marry? Because marriage is
not forbidden, and it is a safeguard to them. Wherefore he adds,
that they "give none occasion," or handle, "to the adversary to
speak reproachfully. For some are already turned aside after
Satan." Such widows as these then he would have refused, not
meaning that there should be no younger widows, but that there should
be no adulteresses, that none should be idle, busy-bodies, speaking
things that they ought not, that no occasion should be given to the
adversary. Had nothing of this kind taken place, he would not have
forbidden them.
Ver. 16. "If any man or woman that believeth have widows, let
them relieve them, and let not the Church be charged, that it may
relieve them that are widows indeed."
Observe how again he speaks of those as "widows indeed," who are
left destitute, and have no resource from any other quarter. It was
better to have it so. For thus two great objects were attained.
Those had an opportunity of doing good, whilst these were honorably
maintained, and the Church not burdened. And he has well said,
"If any believer." For it is not fit that believing women should be
maintained by unbelievers, lest they should seem to stand in need of
them. And observe how persuasively he speaks; he has not said, "let
them maintain them expensively," but "let them relieve them."
"That the Church," he says, "may relieve them that are widows
indeed." She therefore has the reward of this help also, for she
that helps the Church, helps not her only, but those widows too whom
the Church is thus enabled to maintain more bountifully. "I will
therefore that the younger widows"--do what? live in luxury and
pleasure? By no means; but--"marry, bear children, guide the
house." That he may not be supposed to encourage them to live
luxuriously, he adds, that they give no occasion to the adversary to
speak reproachfully. They ought indeed to have been superior to the
things of this world, but since they are not, let them abide in them
at least upright.
Ver. 17, 18. "Let the elders that rule well be counted worthy
of double honor, especially they who labor in the word and doctrine.
For the Scripture saith, Thou shalt not muzzle the ox that treadeth
out the corn. And, The laborer is worthy of his reward."
The "honor" of which he here speaks is attention to them, and the
supply of their necessities, as is shown by his adding, "Thou shalt
not muzzle the ox that treadeth out the corn" (Deut. xxv. 4);
and, "The laborer is worthy of his reward." (Luke x. 7.) So
when he says, "Honor widows," he means, "support" them in all
that is necessary. Thus he says, "That it may relieve those that
are widows indeed"; and again, "Honor widows that are widows
indeed," that is, who are in poverty, for the greater their
poverty, the more truly are they widows. He alleges the Law, he
alleges the words of Christ, both agreeing herein. For the Law
says, "Thou shall not muzzle the ox that treadeth out the corn."
See how he would have the teacher labor! For there is not, indeed
there is not, any other labor such as his. But this is from the
Law. But how does he quote from Christ? "The laborer is worthy of
his reward." Let us not then look only to the reward, but to the
terms of the commandment. "The laborer," he says, "is worthy of
his reward." So that if any one lives in sloth and luxury, he is
unworthy of it. Unless he is as the ox treading out the corn, and
bearing the yoke, in spite of heat and thorns, and ceases not till he
has carried the corn into the granary, he is not worthy. Therefore to
teachers should be granted a supply of their necessities without
grudging, that they may not faint nor be discouraged, nor by attention
to inferior things deprive themselves of greater; that they may labor
for spiritual things, paying no regard to worldly things. It was thus
with the Levites; they had no worldly concerns, because the laity
took care to provide for them, and their revenues were appointed by the
law, as tythes, offerings of gold, first-fruits, vows, and many
other things. And the law properly assigned these things to them, as
seeking things present. But I shall say no more than that those who
preside ought to have food and raiment, that they may not be distracted
by care for these things. But what is double support? Double that of
the widows, or of the deacons, or simply, liberal support. Let us
not then think only of the double maintenance granted them, but of what
is added, "Those who rule well." And what is it to rule well?
Let us hear Christ, Who says, "The good shepherd giveth his life
for his sheep." (John x. 11.) Thus to rule well is, from our
concern for them, never to spare ourselves.
"Especially those who labor in the word and doctrine." Where then
are those who say that there is no occasion for the word and doctrine?
Whereas he says to Timothy, "Meditate upon these things; give
thyself wholly to them"; and, "Give attendance to reading, to
exhortation, to doctrine; for in doing this thou shalt save both
thyself, and them that hear thee." (1 Tim. iv. 15, 16.)
These are the men whom he wishes to be honored most of all, and he
adds the reason, for they sustain great labor. For when one is
neither watchful, nor diligent, but merely sits in his stall easy and
unconcerned, whilst another wears himself out with anxiety and
exertion, especially if he is ignorant of profane literature, ought
not the latter to be honored above all others, who more than others
gives himself up to such labors? For he is exposed to numberless
tongues. One censures him, another praises him, a third mocks him,
another finds fault with his memory and his composition, and it
requires great strength of mind to endure all this. It is an important
point, and contributes much to the edification of the Church, that
the rulers of it should be apt to teach. If this be wanting, many
things in the Church go to ruin. Therefore in addition to the
qualifications of hospitality, moderation, and a blameless life, he
enumerates this also, saying, "Apt to teach." For why else indeed
is he called a teacher? Some say that he may teach philosophy by the
example of his life, so that all else is superfluous, and there is no
need of verbal instruction in order to proficiency. But why then does
Paul say, "especially they who labor in the word and doctrine"?
For when doctrines are concerned, what life will answer the purpose?
And of what word is he speaking? Not of pompous language, nor of
discourse set off with externals decorations, but that which possesses
the mighty power of the Spirit, and abounds with wisdom and
understanding. It needs not set phrases, but thoughts to give it
utterance, not skill in composition, but power of mind.
Ver. 19. "Against an elder receive not an accusation, but before
two or three witnesses."
May we then receive an accusation against a younger man, or against
any one at all without witnesses? Ought we not in all cases to come to
our judgments with the greatest exactness? What then does he mean?
Do not so, he means, with any, but especially in the case of an
elder. For he speaks of an eider not with respect to office, but to
age, since the young more easily fall into sin than their elders, And
it is manifest from hence that the Church, and even the whole people
of Asia, had been now intrusted to Timothy, which is the reason why
he discourses with him concerning elders.
Ver. 20. "Them that sin rebuke before all, that others also may
fear."
Do not, be says, hastily cut them off, but carefully enquire into
all the circumstances, and when thou hast thoroughly informed thyself,
then proceed against the offender with rigor, that others may take
warning. For as it is wrong to condemn hastily and rashly, so not to
punish manifest offenses is to open the way to others, and embolden
them to offend.
"Rebuke," he says, to show that it is not to be done lightly, but
with severity. For thus others will be deterred. How is it then that
Christ says, "Go and tell him his fault between him and thee alone,
if one sin against thee." (Matt. xviii. 15.) But Christ
Himself permits him to be censured in the Church. What then? is it
not a greater scandal, that one should be rebuked before all? How
so? For it is a much greater scandal, that the offense should be
known, and not the punishment. For as when sinners go unpunished,
many commit crimes; so when they are punished, many are made better.
God Himself acted in this manner. He brought forth Pharaoh, and
punished him openly. And Nebuchadnezzar too, and many others, both
cities and individuals, we see visited with punishment. Paul
therefore would have all stand in awe of their Bishop, and sets him
over all.
And because many judgments are formed upon suspicion, there ought, he
says, to be witnesses, and men to convict the offender according to
the ancient law. "At the mouth of two or three witnesses shall every
matter be established. Against an elder receive not an accusation."
(Deut. xix. 15.) He does not say, "do not condemn," but
"receive not an accusation," bring him not to judgment at all. But
what if the two witnesses are false? This rarely happens, and it may
be discovered upon examination on the trial. For since offenses are
committed in secret, we ought to be satisfied with two witnesses, and
this is sufficient proof of investigation.
But what if the offenses be notorious, and yet there are no
witnesses, only a strong suspicion? It has been said above that he
ought "to have a good report of them which are without." (1 Tim.
iii. 7.)
Let us therefore love God with fear. The law indeed is not made for
a righteous man; but since the greater part are virtuous from
constraint rather than from choice, the principle of fear is of great
advantage to them in eradicating their desires. Let us therefore
listen to the threatenings of hell fire, that we may be benefited by
the wholesome fear of it. For if God, intending to cast sinners into
it, had not previously threatened them with it, many would have
plunged into it. For, if with this terror agitat ing our souls, some
sin as readily as if there were no such thing in existence, what
enormities should we not have committed, if it had not been declared
and threatened? So that, as I have ever said, the threatenings of
hell show the care of God for us no less than the promises of heaven.
For the threat cooperates with the promise, and drives men into the
kingdom by means of terror. Let us not think it a matter of cruelty,
but of pity and mercy; of God's concern and love for us. If in the
days of Jonah the destruction of Nineveh had not been threatened,
that destruction had not been averted.
Nineveh would not have stood but for the threat, "Nineveh shall be
overthrown." (Jonah iii. 4.) And if hell had not been
threatened, we should all have fallen into hell. If the fire had not
been denounced, no one would have escaped the fire. God declares that
He will do that which He desires not to do, that He may do that
which He desires to do. He willeth not the death of a sinner, and
therefore He threatens the sinner with death, that He may not have to
inflict death. And not only has He spoken the word, but He has
exhibited the thing itself, that we may escape it. And lest it should
be supposed to be a mere threat, He has manifested the reality of it
by what He has already done on earth. Dost thou not see in the flood
a symbol of hell, in that rain of all-destroying water an image of the
all-devouring fire? "For as it was in the days of Noah," He
says, "they were marrying and giving in marriage" (Matt. xxiv.
38), so is it even now. It was then predicted long before it took
place, and it is now predicted four hundred years or more beforehand:
but no one heeds it. It is looked upon as a mere fable, as a matter
of derision; no one fears it, no one weeps or beats his breast at the
thought of it. The stream of fire is boiling up, the flame is
kindled, and we are laughing, taking our pleasure, and sinning
without fear. No one even bears in mind That Day. No one considers
that present things are passing away, and that they are but temporal,
though events are every day crying out and uttering a fearful voice.
The untimely deaths, the changes that take place in our lives, our
own infirmities and diseases, fail to instruct us. And not only in
our own bodies are these changes visible, but in the elements
themselves. Every day in our different ages we experience a kind of
death, and in every case instability is the characteristic of things we
see. Neither winter, nor summer, nor spring, nor autumn, is
permanent; all are running, flying, and flowing past. Why should I
speak of fading flowers, of dignities, of kings that are to-day, and
to-morrow cease to be, of rich men, of magnificent houses, of night
and day, of the sun and the moon? for the moon wanes, and the sun is
sometimes eclipsed, and often darkened with clouds? Of things
visible, in short, is there anything that endures for ever?
Nothing! No, nor anything in us but the soul, and that we neglect.
Of things subject to change we take abundant care, as if they were
permanent: but that which is to endure for ever we neglect, as if it
were soon to pass away. Some one is enabled to perform mighty
actions, but they shall last till to-morrow, and then he perishes,
as we see in the instances of those who have had yet greater power, and
are now to be seen no more. Life is a dream, and a scene; and as on
the stage when the scene is shifted the various pageants disappear, and
as dreams flit away when the sunbeams rise, so here when the end
comes, whether the universal or that of each one, all is dissolved and
vanishes away. The tree that you have planted remains, and the house
that you have built, it too stands on. But the planter and the
builder go away, and perish. Yet these things happen without our
regarding it, and we live on in luxury and pleasure, and are ever
furnishing ourselves with such things, as if we were immortal.
Hear what Solomon says, who knew the present world by actual
experience. "I builded me houses, I planted me vineyards, I made
me gardens, and orchards and pools of water. I gathered me also
silver and gold. I gat myself men-singers, and women-singers, and
flocks, and herds." (Eccles. ii. 4, 5.) There was no one
who lived in greater luxury, or higher glory. There was no one so
wise or so powerful, no one who saw all things so succeeding to his
heart's desire. What then? He had no enjoyment from all these
things. What after all does he say of it himself? "Vanity of
vanities, all is vanity." (Eccles. xii. 8.) Vanity not simply
but superlatively. Let us believe him, and lay hold on that in which
there is no vanity, in which there is truth; and what is based upon a
solid rock, where there is no old age, nor decline, but all things
bloom and flourish, without decay, or waxing old, or approaching
dissolution. Let us, I beseech you, love God with genuine
affection, not from fear of hell, but from desire of the kingdom.
For what is comparable to seeing Christ? Surely nothing! What to
the enjoyment of those good things? Surely nothing! Well may there
be nothing; for "eye hath not seen, nor ear heard, neither have
entered into the heart of man the things which God hath prepared for
them that love Him." (1 Cor. ii. 9.) Let us be anxious to
obtain those things, and let us despise all these. Are we not
continually complaining that human life is nothing? Why art thou
solicitous for what is nothing? Why dost thou sustain such toils, for
what is nothing? Thou seest splendid houses, does the sight of them
delude thee? Look up to heaven. Raise thy view from pillars of stone
to that beautiful fabric, compared with which the others are as the
works of ants and pismires. Learn philosophy from that spectacle,
ascend to heavenly things, and look thence upon our splendid
buildings, and see that they are nothing, the mere toys of little
children. Seest thou not how much finer, how much lighter, how much
purer, how much more translucent, is the air the higher thou
ascendest? There have they that do aims their mansions and their
tabernacles. These that are here are dissolved at the resurrection,
or rather before the resurrection destroyed by the stroke of time. Nay
often in their most flourishing state and period an earthquake
overthrows, or fire entirely ruins them. For not only the bodies of
men, but their very buildings are liable to untimely deaths. Nay,
sometimes things decayed by time stand firm under the shock of an
earthquake, whilst glittering edifices, firmly fixed, and newly
constructed, are struck but by lightning and perish. And this, I
believe, is the interposition of God, that we may not take pride in
our buildings.
Would you again have another ground for cheerfulness? Go to the
public buildings, in which you share equally with others. For the
most magnificent private houses, after all, are less splendid than the
public edifices. There you may remain, as long as you please. They
belong to you as much as to others, since they are common to you with
others; they are common, and not private. But those, you say,
delight you not. They delight you not, partly because you are
familiar with them, and partly from your covetousness. So the
pleasantness is not in the beauty, but in the appropriating! So the
pleasure is in greediness, and in the wish to make every man's goods
your own! How long are we to be nailed to these things? How long are
we to be fastened to the earth, and grovel, like worms, in the dirt?
God hath given us a body of earth, that we might carry it with us up
to heaven, not that we should draw our soul down with it to earth.
Earthy it is, but if we please, it may be heavenly. See how highly
God has honored us, in committing to us so excellent a frame. I made
heaven and earth, He says, and to you I give the power of creation.
Make your earth heaven. For it is in thy power. "I am He that
maketh and transformeth all things" (Amos v. 8, Sept.), saith
God of Himself. And He hath given to men a similar power; as a
painter, being an affectionate father, teaches his own art to his
son. I formed thy body beautiful, he says, but I give thee the
power of forming something better. Make thy soul beautiful. I said,
"Let the earth bring forth grass, and every fruitful tree."
(Gen. i.
11.) Do thou also say, Let this earth bring forth its proper
fruit, and what thou willest to produce will be produced. "I make
the summer and the cloud. I create the lightning and the wind."
(Amos iv. 13; Ps. lxxiv. 17.) I formed the dragon, that
is, the devil, to make sport with him. (Ps. civ. 26.) Nor
have I grudged thee the like power. Thou, if thou wilt, canst sport
with him, and bind him as thou wouldest a sparrow. I make the sun to
rise upon the evil and the good: do thou imitate Me, by imparting of
that is thine to the good and the evil. When mocked I bear with it,
and do good to those who mock Me: do thou imitate Me, as thou
canst. I do good, not to be requited; do thou imitate Me, and do
good, not to be repaid. I have lighted luminaries in the heavens.
Do thou light others brighter than these, for thou canst, by
enlightening those that are in error. For to know Me is a greater
benefit than to behold the sun. Thou canst not create a man, but thou
canst make him just and acceptable to God. I formed his substance,
do thou beautify his will. See how I love thee, and have given thee
the power in the greater things.
Beloved, see how we are honored! yet some are so unreasonable and so
ungrateful as to say, "Why are we endowed with free will?" But how
in all the particulars which we have mentioned could we have imitated
God, if there had been no free will? I rule Angels, He says, and
so dost thou, through Him who is the First-fruits. (1 Cor. xv.
23.) I sit on a royal throne, and thou art seated with Me in Him
who is the First-fruits. As it is said, "He hath raised us up
together and made us sit together in heavenly places in Christ
Jesus." (Eph. ii. 6.) Through Him who is the
First-fruits, Cherubim and Seraphim adore thee, with all the
heavenly host, principalities and powers, thrones and dominions.
Disparage not thy body, to which such high honors appertain, that the
unbodied Powers tremble at it.
But what shall I say? It is not in this way only that I have shown
My love to thee, but by what I have suffered. For thee I was spit
upon, I was scourged. I emptied myself of glory, I left My
Father and came to thee, who dost hate Me, and turn from Me, and
art loath to hear My Name. I pursued thee, I ran after thee, that
I might overtake thee. I united and joined thee to myself, "eat
Me, drink Me," I said. Above I hold thee, and below I embrace
thee. Is it not enough for thee that I have thy First-fruits
above? Doth not this satisfy thy affection? I descended below: I
not only am mingled with thee I am entwined in thee. I am masticated
broken into minute particles, that the interspersion, and commixture,
and union may be more complete. Things united remain yet in their own
limits, but I am interwoven with thee. I would have no more any
division between us. I will that we both be one.
Therefore knowing these things and remembering His abundant care for
us, let us do all things which may prove us not unworthy of His great
gift, which God grant that we may all obtain, through the grace and
lovingkindness of Christ Jesus our Lord, with whom,
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