|
I TIMOTHY i. 5--7.
"Now the end of the commandment is charity out of a pure heart, and
of a good conscience, and of faith unfeigned:: From which some
having swerved have turned aside unto vain jangling; Desiring to be
teachers of the law; understanding neither what they say, nor whereof
they affirm."
NOTHING iS so injurious to mankind as to undervalue friendship;
and not to cultivate it with the greatest care; as nothing, on the
other hand, is so beneficial, as to pursue it to the utmost of our
power. This Christ has shown, where He says, "If two of you
shall agree on earth, as touching anything that they shall ask, it
shall be done for them of My Father" (Matt. xviii. 19); and
again, "Because iniquity shall abound, love shall wax cold."
(Matt. xxiv. 12.) It is this that has been the occasion of all
heresies. For men, because they loved not their brethren, have
envied those who were in high repute, and from envying, they have
become eager for power, and from a love of power have introduced
heresies. On this account Paul having said, "that thou mightest
charge some that they teach no other doctrine," now shows that the
manner in which this may be effected is by charity. As therefore when
he says, "Christ is the end of the Law" (Rom. x. 4), that
is, its fulfillment, and this is connected with the former, so this a
commandment implied in love. The end of medicine is health, but where
there is health, there is no need to make much ado; so where there is
love, there is no need of much commanding. But what sort of love does
he speak of? That which is sincere, which is not merely in words but
which flows from the disposition, from sentiment, and sympathy.
"From a pure heart," he says, either with respect to a right
conversation, or sincere affection. For an impure life too produces
divisions. "For every one that doeth evil, hateth the light."
(John iii. 20.) There is indeed a friendship even among the
wicked. Robbers and murderers may love one another, but this is not
"from a good conscience," not "from a pure" but from an impure
"heart," not from "faith unfeigned," but from that which is false
and hypocritical. For faith points out the truth, and a sincere faith
produces love, which he who truly believes in God cannot endure to lay
aside.
Ver. 6. "From which some having swerved have turned aside to vain
jangling."
He has well said, "swerved," for it requires skill, to shoot
straight and not beside the mark, to have the direction of the
Spirit. For there are many things to turn us aside from the right
course, and we should look but to one object.
Ver. 7. "Desiring to be teachers of the law."
Here we see another cause of evil, the love of power. Wherefore
Christ said, "Be not ye called Rabbi" (Matt. xxiii. 8); and
the Apostle again, "For neither do they keep the law, but that they
may glory in your flesh." (Gal. vi. 13.) They desire pre
minence, he means, and on that account disregard truth.
"Understanding neither what they say, nor whereof they affirm."
Here he censures them, because they know not the end and aim of the
Law, nor the period for which it was to have authority. But if it
was from ignorance, why is it called a sin? Because it was incurred
not only from their desiring to be teachers of the law, but from their
not retaining love. Nay, and their very ignorance arose from these
causes. For when the soul abandons itself to carnal things, the
clearness of its vision is dimmed, and falling from love it drops into
contentiousness, and the eye of the mind is blinded. For he that is
possessed by any desire for these temporal things intoxicated, as he
is, with passion, cannot be an impartial judge of truth.
"Not knowing whereof they affirm."
For it is probable that they spoke of the law, and enlarged on its
purifications and other bodily rites. The Apostle then forbearing to
censure these, as either nothing, or at best a shadow and figure of
spiritual things, proceeds in a more engaging way to praise the law,
calling the Decalogue here the law, and by means of it discarding the
rest. For if even these precepts punish transgressors, and become
useless to us, much more the others.
Ver. 8, 9. ".But we know that the law is good, if a man use it
lawfully. Knowing this, that the law is not made for a righteous
man."
The law, he seems to say, is good, and again, not good. What
then? if one use it not lawfully, is it not good? Nay even so it is
good. But what he means is this; if any one fulfills it in his
actions; for that is to "use it lawfully" as here intended. But
when they expound it in their words, and neglect it in their deeds,
that is using it unlawfully. For such an one uses it, but not to his
own profit. And another way may be named besides. What is it? that
the law, if thou use it aright, sends thee to Christ. For since its
aim is to justify man, and it fails to effect this, it remits us to
Him who can do so. Another way again of using the law lawfully, is
when we keep it, but as a thing superfluous. And how as a thing
superfluous? As the bridle is properly used, not by the prancing
horse that champs it, but by that which wears it only for the sake of
appearance, so he uses the law lawfully, who governs himself, though
not as constrained by the letter of it. He uses the law lawfully who
is conscious that he does not need it, for he who is already so
virtuous that he fulfills it not from fear of it, but from a principle
of virtue, uses it lawfully and safely: that is, if one so use it,
not as being in fear of it, but having before his eyes rather the
condemnation of conscience than the punishment hereafter. Moreover he
calls him a righteous man, who has attained unto virtue. He therefore
uses the law lawfully, who does not require to be instructed by it.
For as points in reading are set before children; but he who does what
they direct, without their aid, from other knowledge, shows more
skill, and is a better reader; so he who is above the law, is not
under the schooling of the law. For he keeps it in a much higher
degree, who fulfills it not from fear, but from a virtuous
inclination; since he that fears punishment does not fulfill it in the
same manner as he that aims at reward. He that is under the law doth
it not as he that is above the law. For to live above the law is to
use it lawfully. He uses it lawfully, and keeps it, who achieves
things beyond the law, and who does not need its instructions. For
the law, for the most part, is prohibition of evil; now this alone
does not make a man righteous, but the performance of good actions
besides. Hence those, who abstain from evil like slaves, do not come
up to the mark of the law. For it was appointed for the punishment of
transgression. Such men indeed use it, but it is to dread its
punishment. It is said, "Wilt thou not be afraid of the power? do
that which is good" (Rom. xiii. 3): which implies, that the law
threatens punishment only to the wicked. But of what use is the law to
him whose actions deserve a crown? as the surgeon is of use only to him
who hath some hurt, and not to the sound and healthy man. "But for
the lawless and disobedient, for the ungodly and for sinners." He
calls the Jews "lawless and disobedient" too. "The law (he says)
worketh wrath," that is, to the evil doers. But what to him who is
deserving of reward? "By the law is the knowledge of sin." (Rom.
iii. 20.) What then with respect to the righteous? "the law is
not made," he says, "for a righteous man." Wherefore? Because
he is exempted from its punishment, and he waits not to learn from it
what is his duty, since he has the grace of the Spirit within to
direct him. For the law was given that men might be chastened by fear
of its threatenings. But the tractable horse needs not the curb, nor
the man that can dispense with instruction the schoolmaster.
"But for the lawless and disobedient, for the ungodly and for
sinners, for the unholy and profane, for murderers of fathers and
murderers of mothers." Thus he does not stop at the mention of sins
in general, nor of these only, but goes over the several kinds of
sin, to shame men, as it were, of being under the direction of the
law; and having thus particularized some, he adds a reference to those
omitted, though what he had enumerated were sufficient to withdraw
men. Of whom then does he say these things? Of the Jews, for they
were "murderers of fathers and murderers of mothers": they were
"profane and unholy," for these too he means when he says, "ungodly
and sinners," and being such, the law was necessarily given to them.
For did they not repeatedly worship idols? did they not stone Moses?
were not their hands imbrued in the blood of their kindred? Do not the
prophets constantly accuse them of these things? But to those who are
instructed by a heavenly philosophy, these commandments are
superfluous. "For murderers of fathers and murderers of mothers, for
manslayers, for whoremongers, for them that defile themselves with
mankind, for menstealers, for liers, for perjured persons, and if
there be any other thing that is contrary to sound doctrine"; for all
the things which he had mentioned were the passions of a corrupted
soul, and contrary, therefore, to sound doctrine.
Ver. 11. "According to the glorious Gospel of the blessed God,
which was committed to my true."
Thus the Law is still necessary for the confirmation of the Gospel,
yet to those who obey it is unnecessary. And he calls the Gospel
"glorious." There were some who were ashamed of its persecutions,
and of the sufferings of Christ, and so for the sake of these, as
well as for others, he has called it "the glorious Gospel," thus
showing that the sufferings of Christ are our glory. And perhaps he
glances too at the future. For if our present state is exposed to
shame and reproach, it will not be so hereafter; and it is to things
future, and not to things present, that the Gospel belongs. Why
then did the Angel say, "Behold, I bring you good tidings of great
joy, for unto you is born a Saviour "? (Luke ii. 10.)
Because He was born to be their Saviour, though His miracles did
not commence from His birth. "According to the Gospel," he
saith, "of the blessed God." The glory he means is either that of
the service of God, or, in that if present things are filled with its
glory, yet much more will things future be so; when "His enemies
shall be put under His feet" (1 COR. xv. 25), when there
shall be nothing opposed, when the just shall behold all those blessed
things, which "eye hath not seen, nor ear heard, and which hath not
entered into the heart of man." (1 COR. ii. 9.) "For I
will" says our Saviour, "that they also may be with Me, where I
am, that they may behold My glory, which Thou hast given Me."
(John xvii. 24.)
MORAL. Let us then learn who these are, and let us esteem them
blessed, considering what felicities they will then enjoy, of what
light and glory they will then participate. The glory of this world is
worthless and not enduring, or if it abides, it abides but till
death, and after that is wholly extinguished. For "his glory," it
says, "shall not descend after him." (Ps. xlix. 17.) And
with many it lasts not even to the end of life. But no such thing is
to be thought of in that glory; it abides, and will have no end. For
such are the things of God, enduring, and above all change or end.
For the glory of that state is not from without, but from within. I
mean, it consists not in a multitude of servant, or of chariot, nor
in costly garments. Independently of these things, the man himself is
clothed with glory. Here, without these things, the man appears
naked. In the baths, we see the illustrious the undistinguished, and
the base, alike bare. Often have the great been exposed to danger in
public, being left on some occasion by their servants. But in that
world men carry their glory about with them, and the Saints, like the
Angels, wherever they appear, have their glory in themselves. Yea
rather as the sun needs no vestures, and requires no foreign aid, but
wherever he appears, his glory at once shines forth; so shall it then
be.
Let us then pursue that glory, than which nothing is more venerable;
and leave the glory of the world, as beyond anything worthless.
"Boast not of thy clothing and raiment." (Ecclus. xi. 4.)
This was the advice given of old to the simple. Indeed the dancer,
the harlot, the player, are arrayed in a gayer and more costly robe
than thou. And besides, this boasting were of that, which if but
moths attack, they can rob thee of its enjoyment. Dost thou see what
an unstable thing it is, this glory of the present life? Thou pridest
thyself upon that which insects make and destroy. For Indian
insects,, it is said, spin those fine threads of which your robes are
made. But rather seek a clothing woven from things above, an
admirable and radiant vesture, raiment of real gold; of gold not dug
by malefactors' hands out of the mine, but the produce of virtue.
Let us clothe ourselves with a robe not the manufacture of poor men or
slaves, but wrought by our Lord Himself. But your garments, you
say, are in-wrought with gold! And what is that to thee? He that
wrought it, not he that wears it, is the object of admiration, for
there it is really due. It is not the frame on which the garment is
stretched at the fuller's, but the maker of it, that is admired.
Yet the block wears it, and has it bound on itself. And as that
wears it, but not for use, even so do some of these women, for the
benefit of the garment, to air it, they say, that it may not be
moth-eaten! Is it not then the extreme of folly to be solicitous
about a thing so worthless, to do anything whatever, to risk your
salvation for it, to make a mock at Hell, to set God at defiance,
to overlook Christ hungering? Talk not of the precious spices of
India, Arabia, and Persia, the moist and the dry, the perfumes
and unguents, so costly and so useless. Why, O woman, dost thou
lavish perfumes upon a body full of impurity within? why spend on what
is offensive, as if one should waste perfumes upon dirt, or distill
balms upon a brick. There is, if you desire it, a precious ointment
and a fragrance, with which you might anoint your soul; not brought
from Arabia, or Ethiopia, nor from Persia, but from heaven
itself; purchased not by gold, but by a virtuous will, and by faith
unfeigned. Buy this perfume, the odor of which is able to fill the
world. It was of this the Apostles savored. "For we are (he
says) a sweet savor, to some of death, to others of life." (2
Cor. ii. 15, 16.) And what means this? That it is as they
say, that the swine is suffocated by perfumes!
But this spiritual fragrance scented not only the bodies but the
garments of the Apostles; and Paul's garments were so impregnated
with it, that they cast out devils. What balmy leaf, what cassia,
what myrrh so sweet or so efficacious as this perfume? For if it put
devils to flight, what could it not effect? With this ointment let us
furnish ourselves. And the grace of the Spirit will provide it
through almsgiving. Of these we shall savor, when we go into the
other world. And as here, he that is perfumed with sweet odors draws
upon himself, the notice of all, and whether at the bath, or the
assembly, or any other concourse of men, all follow him, and observe
him; so, in that world, when souls come in that are fragrant with
this spiritual savor, all arise and make room. And even here devils
and all vices are afraid to approach it, and cannot endure it, for it
chokes them. Let us then not bear about us that perfume which is a
mark of effeminacy, but this, which is a mark of manhood, which is
truly admirable, which fills us with a holy confidence.
This is a spice which is not the produce of the earth, but springs
from virtue, which withers not, but blooms for ever. This is it that
renders those who possess it honorable. With this we are anointed at
our Baptism, then we savor sweetly of it; but it must be by our care
afterwards that we retain the savor. Of old the Priests were anointed
with ointment, as an emblem of the virtue, the fragrance of which a
Priest should diffuse around him.
But nothing is more offensive than the savor of sin, which made the
Psalmist say, "My wounds stink and are corrupt." (Ps. xxxviii.
5.) For sin is more foul than putrefaction itself. What, for
instance, is more offensive than fornication? And if this is not
perceived at the time of its commission, yet, after it is committed,
its offensive nature, the impurity contracted in it, and the curse,
and the abomination of it is perceived. So it is with all sin.
Before it is committed it has something of pleasure, but after its
commission, the pleasure ceases and fades away, and pain and shame
succeed. But with righteousness it is the reverse. At the beginning
it is attended with toil, but in the end with pleasure and repose.
But even here, as in the one case the pleasure of sin is no pleasure,
because of the expectation of disgrace and punishment, so in the other
the toil is not felt as toil, by reason of the hope of reward. And
what is the pleasure of drunkenness? The poor gratification of
drinking, and hardly that. For when insensibility follows, and the
man sees nothing that is before him, and is in a worse state than a
madman, what enjoyment remains? Nay, one might well say there is no
pleasure in fornication itself. For when passion has deprived the soul
of its judgment, can there be any real delights? As well might we say
that the itch is a pleasure! I should call that true pleasure, when
the soul is not affected by passion, not agitated nor overpowered by
the body. For what pleasure can it be to grind the teeth, to distort
the eyes, to be irritated and inflamed beyond decency? But so far is
it from being pleasant, that men hasten to escape from it, and when it
is over are in pain. But if it were pleasure, they would wish not to
escape from it, but to continue it. It has therefore only the name of
pleasure.
But not such are the pleasures enjoyed by us; they are truly
delightful, they do not agitate nor inflame. They leave the soul
free, and cheer and expand it. Such was the pleasure of Paul when he
said, "In this I rejoice, yea, and I will rejoice"; and again,
"Rejoice in the Lord always." (Phil. i. 18, and iv. 4.)
For sinful pleasure is attended with shame and condemnation; it is
indulged in secret, and is attended with infinite uneasiness. But
from all these the true pleasure is exempt. This then let us pursue,
that we may attain those good things to come, through the grace and
mercy of our Lord Jesus Christ, to whom,
|
|