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| 1 Timothy 5.8
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Homily XIV.
1 Timothy v. 8
“But if any provide not
for his own, and especially for those of his own house, he hath denied
the faith, and is worse than an infidel.”
Many consider that their own virtue is sufficient for their salvation,
and if they duly regulate their own life, that nothing further is
wanting to save them. But in this they greatly err, which is proved by
the example of him who buried his one talent, for he brought it back
not diminished but entire, and just as it had been delivered to him. It
is shown also by the blessed Paul, who says here, “If any one
provide not for his own.” The provision of which he speaks is
universal, and relates to the soul as well as the body, since both are
to be provided for.
“If any provide not for
his own, and especially for those of his own house,” that is,
those who are nearly related to him, “he is worse than an
infidel.” And so says Isaiah, the chief of the Prophets,
“Thou shalt not overlook thy kinsmen of thy own seed.”
(Isa.
lviii. 7, Sept.) For if a man deserts those who are united by ties of
kindred and affinity, how shall he be affectionate towards others? Will
it not have the appearance of vainglory, when benefiting others he
slights his own relations, and does not provide for them? And what will
be said, if instructing others, he neglects his own, though he has
greater facilities; and a higher obligation to benefit them? Will it
not be said, These Christians are affectionate indeed, who neglect
their own relatives?1239
| 1239 Colb., “For the heathen will presently say, Well! these
Christians are affectionate indeed, to neglect their own relatives! And
he well said,” &c. | “He is
worse than an infidel.” Wherefore? Because the latter, if he
benefits not aliens, does not neglect his near kindred. What is meant
is this: The law of God and of nature is violated by him who provides
not for his own family. But if he who provides not for them has denied
the faith, and is worse than an infidel, where shall he be ranked who
has injured his relatives? With whom shall he be placed? But how has he
denied the faith? Even as it is said, “They profess that they
know God, but in works they deny Him.” (Tit. i. 16.) What has God,
in whom they believe, commanded? “Hide not thyself from thine own
flesh.” (Isa. lviii. 7.) How does he then
believe who thus denies God? Let those consider this, who to spare
their wealth neglect their kindred. It was the design of God, in
uniting us by the ties of kindred, to afford us many opportunities of
doing good to one another. When therefore thou neglectest a duty which
infidels perform, hast thou not denied the faith? For it is not faith
merely to profess belief, but to do works worthy of faith. And it is
possible in each particular to believe and not to believe.1240
| 1240 Colb. omits this sentence. | For since he had spoken of luxury and self-indulgence,
he says that it is not for this only that such a woman is punished,
because she is luxurious, but because her luxury compels her to neglect
her household. This he says with reason; for she that liveth to the
belly, perishes hereby also, as “having denied the faith.”
But how is she worse than an infidel? Because it is not the same thing
to neglect our kindred, as to neglect a stranger. How should it be? But
the fault is greater here, to desert one known than one who is unknown
to us, a friend than one who is not a friend.
Ver. 9, 10. “Let not a
widow be taken into the number under threescore years old, having been
the wife of one man. Well reported of for good works.”
He had said, “Let them
learn first to show piety at home, and to requite their parents.”
He had also said, “She that liveth in pleasure is dead whilst she
liveth.” He had said, “If she1241
| 1241 The
feminine is not marked, but implied by his comment; see p.
450. |
provides not for her own she is worse than an infidel.” Having
mentioned the qualities which not to have would render a woman unworthy
to be reckoned among the widows, he now mentions what she ought to have
besides. What then? are we to receive her for her years? What merit is
there in that? It is not her own doing that she is threescore years
old. Therefore he does not speak of her age merely, as, if she has even
reached those years, she may not yet, he says, without good works, be
reckoned among the number. But why then is he particular about the age?
He afterwards assigns a cause not originating with himself, but with
the widows themselves. Meanwhile let us hear what follows. “Well
reported of for good works, if she have brought up children.”
Truly, it is no unimportant work to bring up children; but bringing
them up is not merely taking care of them; they must be brought up
well; as he said before, “If they continue in faith, and charity,
and holiness.” (1 Tim. ii. 15.) Observe how
constantly he sets kindnesses to our own relatives before those to
strangers. First he says, “If she have brought up
children,” then, “If she have lodged strangers, if she have
washed the Saints’ feet, if she have relieved the afflicted, if
she have diligently followed every good work.” But what if she be
poor? Not even in that case is she debarred from bringing up children,
lodging strangers, relieving the afflicted. She is not more destitute
than the widow who gave the two mites. Poor though she be, she has an
house, she does not lodge in the open air. “If,” he says,
“she have washed the Saints’ feet.” This is not a
costly work. “If she have diligently followed every good
work.” What precept does he give here? He exhorts them to
contribute bodily service, for women are peculiarly fitted for such
attendance, for making the bed of the sick, and composing them to
rest.
Strange! what strictness does he
require of widows; almost as much as of the Bishop himself. For he
says, “If she have diligently followed every good work.”
This is as though he meant that, if she could not of herself perform
it, she shared and cooperated in it. When he cuts off luxury, he would
have her provident, a good economist, and at the same time continually
persevering in prayer. Such was Anna. Such strictness does he require
of widows. Greater even than of virgins, from whom he yet requires much
strictness, and eminent virtue. For when he speaks of “that which
is comely,” and “that she may attend upon the Lord without
distraction” (1 Cor. vii.
35.),
he gives, in a manner, a summary of all virtue. You see that it is not
merely the not contracting a second marriage that is enough to make a
widow, many other things are necessary. But why does he discourage
second marriages? Is the thing condemned? By no means. That is
heretical. Only he would have her henceforth occupied in spiritual
things, transferring all her care to virtue. For marriage is not an
impure state, but one of much occupation. He speaks of their having
leisure, not of their being more pure by remaining unmarried. For
marriage certainly implies much secular engagement. If you abstain from
marriage that you may have leisure for the service of God, and yet do
not so employ that leisure, it is of no advantage to you, (if you do
not use your leisure,) to perform all services to strangers, and to the
Saints.1242
| 1242 The sense is clear, but the Greek admits of no grammatical
construction. Downes, as usual, alters it boldly. This translation
supposes an abrupt construction, reading ἐπιδεικνύ&
219·. | If you do not thus, you abstain
from marriage not for any good end, but as though you condemned the
state. So the virgin, who is not truly crucified to the world, by
declining marriage, appears to condemn it as accursed and
impure.
Observe, the hospitality here
spoken of is not merely a friendly reception, but one given with zeal
and alacrity, with readiness, and going about it as if one were
receiving Christ Himself. The widows should perform these services
themselves, not commit them to their handmaids. For Christ said,
“If I your Master and Lord have washed your feet, ye ought also
to wash one another’s feet.” (John xiii. 14.) And though a
woman may be very rich, and of the highest rank, vain of her birth and
noble family, there is not the same distance between her and others, as
between God and the disciples. If thou receivest the stranger as
Christ, be not ashamed, but rather glory: but if you receive
him not as Christ,
receive him not at all. “He that receiveth you,” He said,
“receiveth Me.” (Matt. x. 40.) If you do not
so receive him, you have no reward. Abraham was receiving men that
passed as travelers, as he thought, and he did not leave to his
servants to make the preparations for their entertainment, but took the
greater part of the service upon himself, and commanded his wife to mix
the flour, though he had three hundred and eighteen servants born in
his house, of whom there must have been many1243
| 1243 Old Lat., “Many wives that were.” “Of
whom” may also be taken collectively of the household. | maidservants; but he wished that himself
and his wife should have the reward, not of the cost only, but of the
service. Thus ought we ever to exercise hospitality by our own personal
exertions, that we may be sanctified, and our hands be blessed. And if
thou givest to the poor, disdain not thyself to give it, for it is not
to the poor that it is given, but to Christ; and who is so wretched, as
to disdain to stretch out his own hand to Christ?
This is hospitality, this is
truly to do it for God’s sake. But if you give orders with pride,
though you bid him take the first place, it is not hospitality, it is
not done for God’s sake. The stranger requires much attendance,
much encouragement, and with all this it is difficult for him not to
feel abashed; for so delicate is his position, that whilst he receives
the favor, he is ashamed. That shame we ought to remove by the most
attentive service, and to show by words and actions, that we do not
think we are conferring a favor, but receiving one, that we are
obliging less than we are obliged. So much does good will multiply the
kindness. For as he who considers himself a loser, and thinks that he
is doing a favor, destroys all the merit of it; so he who looks upon
himself as receiving a kindness, increases the reward. “For God
loveth a cheerful giver.” (2 Cor. ix. 7.) So that you are
rather indebted to the poor man for receiving your kindness. For if
there were no poor, the greater part of your sins would not be removed.
They are the healers of your wounds, their hands are medicinal to you.
The physician, extending his hand to apply a remedy, does not exercise
the healing art more than the poor man, who stretches out his hand to
receive your alms, and thus becomes a cure1244
| 1244 ἐκμαγειον, as if wiping a sore clean. |
for your ills. You give your money, and with it your sins pass away.
Such were the Priests of old, of whom it was said, “They eat up
the sin of My people.” (Hosea iv. 8.) Thus thou
receivest more than thou givest, thou art benefited more than thou
benefitest. Thou lendest to God, not to men. Thou increasest thy
wealth, rather than diminishest it. But if thou dost not lessen it by
giving, then it is indeed diminished!
“If she have received
strangers, if she have washed the Saints’ feet.” But who
are these? The distressed saints, not any saints whatever. For there
may be saints, who are much waited on by every one. Do not visit these,
who are in the enjoyment of plenty, but those who are in tribulation,
who are unknown, or known to few. He who hath “done it unto the
least of these,” He saith, “hath done it unto Me.”
(Matt.
xxv. 40.)
Moral.
Give not thy alms to those who preside in the Church to distribute.
Bestow it thyself, that thou mayest have the reward not of giving
merely, but of kind service. Give with thine own hands. Cast into the
furrow thyself. Here it is not required to handle the plow, to yoke the
ox, to wait the season, nor to break up the earth, or to contend with
the frost. No such trouble is required here, where thou sowest for
heaven, where there is no frost nor winter nor any such thing. Thou
sowest in souls, where no one taketh away what is sown, but it is
firmly retained with all care and diligence. Cast the seed thyself, why
deprive thyself of thy reward. There is great reward in dispensing1245
| 1245 Gr.
“being able to dispense.” | even what belongs to others. There is a
reward not only for giving, but for dispensing well the things that are
given. Why wilt thou not have this reward? For that there is a reward
for this, hear how we read that the Apostles appointed Stephen to the
ministry of the widows. (Acts vi.
5–7.)
Be thou the dispenser of thine
own gifts. Thine own benevolence and the fear of God appoint thee to
that ministry. Thus vainglory is excluded. This refreshes the soul,
this sanctifies the hands, this pulls down pride. This teaches thee
philosophy, this inflames thy zeal, this makes thee to receive
blessings. Thy head, as thou departest, receives all the blessings of
the widows.
Be more earnest in thy prayers.
Inquire diligently for holy men, men that are truly such, who, in the
retirement of the desert, cannot beg, but are wholly devoted to God.
Take a long journey to visit them, and give with thine own hand. For
thou mayest profit much in thine own person, if thou givest. Dost thou
see their tents, their lodging? dost thou see the desert? dost thou see
the solitude? Often when thou hast gone to bestow money, thou givest
thine whole soul. Thou art detained, and hast become his
fellow-captive, and hast been alike estranged from the
world.
It is of great benefit even to
see the poor. “It is better,” he saith, “to go to the
house of mourning, than to the house of feasting.” (Eccles. vii.
2.)
By the latter the soul is inflamed. For if thou canst imitate the
luxury, then thou art encouraged to self-indulgence, and if thou canst
not, thou art grieved. In the house of mourning there is nothing of
this kind. If thou canst not afford to be luxurious, thou art not
pained; and if thou canst, thou art restrained. Monasteries are indeed
houses of mourning. There is sackcloth and ashes, there is solitude,
there is no laughter, no pressure of worldly business. There is
fasting, and lying upon the ground; there is no impure savor of rich
food, no blood shed,1246
no tumult, no
disturbance, or crowding. There is a serene harbor. They are as lights
shining from a lofty place to mariners afar off. They are stationed at
the port, drawing all men to their own calm, and preserving from
shipwreck those who gaze on them, and not letting those walk in
darkness who look thither. Go to them, and make friends with them,
embrace their holy feet, more honorable to touch than the heads of
others. If some clasp the feet of statues, because they bear but a
likeness of the king, wilt thou not clasp his feet who has Christ
within him, and be saved? The Saints’ feet are holy, though they
are poor men, but not even the head of the profane is honorable. Such
efficacy is there in the feet of the Saints, that when they shake off
the dust of their feet, they inflict punishment. When a saint is among
us, let us not be ashamed of anything that belongs to him.1247
| 1247 Sav. mar. τῶν
αὐτοῦ. The other
reading is scarcely intelligible. | And all are saints, who unite a holy
life with a right faith and though they do not work miracles nor cast
out devils, still they are saints.
Go then to their tabernacles. To
go to the monastery of a holy man1248
| 1248 μοναστήριον. The monasteries of that date were formed by those who
gathered round some holy man. For instances, see Theodoret, Hist.
Relig. | is to
pass, as it were, from earth to heaven. Thou seest not there what is
seen in a private house. That company is free from all impurity. There
is silence and profound quiet. The words “mine and thine”
are not in use among them. And if thou remainest there a whole day or
even two, the more pleasure thou wilt enjoy. There, as soon as it is
day, or rather before day, the cock crows, and you see it not as you
may see it1249
| 1249 Some words added from Colb. | in a house, the servants snoring,
the doors shut, all sleeping like the dead, whilst the muleteer without
is ringing his bells. There is nothing of all this. All, immediately
shaking off sleep, reverently rise when their President calls them, and
forming themselves into a holy choir, they stand, and lifting up their
hands all at once sing the sacred hymns. For they are not like us, who
require many hours to shake off sleep from our heavy heads. We indeed,
as soon as we are waked, sit some time stretching our limbs, go as
nature calls, then proceed to wash our face and our hands; afterwards
we take our shoes and clothes, and a deal of time is spent.
It is not so there. No one calls
for his servant, for each waits upon himself: neither does he require
many clothes, nor need to shake off sleep. For as soon as he opens his
eyes, he is like one who has been long awake in collectedness.1250
For when the heart is not stifled within by
excess of food, it soon recovers itself, and is immediately wakeful.
The hands are always pure; for his sleep is composed and regular. No
one among them is found snoring or breathing hard, or tossing about in
sleep, or with his body exposed; but they lie in sleep as decently as
those who are awake, and all this is the effect of the orderly state of
their souls. These are truly saints and angels among men. And marvel
not when you hear these things. For their great fear of God suffers
them not to go down into the depths of sleep, and to drown their minds,
but it falls lightly upon them, merely affording them rest. And as
their sleep is, such are their dreams, not full of wild fancies and
monstrous visions.
But, as I said, at the crowing
of the cock their President comes, and gently touching the1251
sleeper with his foot, rouses them all. For
there are none sleeping naked. Then as soon as they have arisen they
stand up, and sing the prophetic hymns with much harmony, and well
composed tunes. And neither harp nor pipe nor other musical instrument
utters such sweet melodies, as you hear from the singing of these
saints in their deep and quiet solitudes. And the songs themselves too
are suitable, and full of the love of God. “In the night,”
they say, “lift up your hands unto God. With my soul have I
desired Thee in the night, yea with my spirit within me will I seek
Thee early,” (Isa. xxvi. 9.) And the Psalms
of David, that cause fountains of tears to flow. For when he sings,
“I am weary with my groaning, all the night make I my bed to
swim; I water my couch with my tears” (Ps. vi. 6.): and, again,
“I have eaten ashes like bread.” (Ps. cii. 9.) “What is
man that thou art mindful of him?” (Ps. viii. 4.) “Man is
like to vanity, his days are as a shadow that passeth away.”
(Ps.
cxliv. 4.) “Be not afraid when one is made rich, when the glory of
his house is increased” (Ps. xlix. 16.); and,
“Who maketh men to be of one mind in a house” (Ps. lxviii.
6.):
and, “Seven times a day do I praise Thee, because of Thy
righteous judgments” (Ps. cxix. 164.): and, “At
midnight will I rise to give thanks unto Thee, because of Thy righteous
judgments” (Ps. cxix. 62.): and, “God will
redeem my soul from the power of the grave” (Ps. xlix. 15.): and,
“Though I walk through the valley of the shadow of death, I will
fear no evil, for Thou art with me” (Ps. xxiii. 4.): and, “I
will not be afraid for the terror by night, nor for the arrow that
flieth by day, nor for the pestilence that walketh in darkness, nor for
the destruction that wasteth at noonday” (Ps. xci. 5, 6.): and, “We
are counted as sheep for the slaughter” (Ps. xliv. 22.): he expresses
their ardent love to God. And again, when they sing with the Angels,
(for Angels too are singing then,) “Praise ye the Lord from the
Heavens.” (Ps. cxlviii. 1.) And we meanwhile are
snoring, or scratching our heads, or lying supine meditating endless
deceits.1252
| 1252 He
means not self-deceits, but actual frauds, for he is now as it were on
a sally, among the enemy’s works. | Think what it was for them to spend
the whole night in this employment.
And when the day is coming on,
they take rest again; for when we begin our works, they have a season
of rest.1253
| 1253 Not their principal rest, but an interval. | But each of us, when it is day,
calls upon his neighbor, takes account of his outgoings, then1254
| 1254 So
Old Lat. (prob. from εἶτα
εἰς) Ed. εἰ εἰς,
“if he goes.” Colb. om εἰ. | goes into the forum; trembling he appears
before the magistrate, and dreads a reckoning. Another visits the
stage, another goes about his own business. But these holy men, having
performed their morning prayers and hymns, proceed to the reading of
the Scriptures. There are some too that have learned to write out
books, each having his own apartment assigned to him, where he lives in
perpetual quiet; no one is trifling, not one speaks a word. Then at the
third, sixth, and ninth hours, and in the evening, they perform their
devotions, having divided the day into four parts, and at the
conclusion of each they honor God with psalms and hymns, and whilst
others are dining, laughing, and sporting, and bursting with gluttony,
they are occupied with their hymns. For they have no time for the table
nor for these things of sense. After their meal1255
| 1255 ἄριστον. See
on Stat. Hom. ix. 1, note e, and x. 1, note a. |
they again pursue the same course, having previously given themselves a
while to sleep. The men of the world sleep during the day: but these
watch during the night. Truly children of light are they! And while the
former, having slept away the greater part of the day, go forth
oppressed with heaviness, these are still collected,1256
remaining without food1257
| 1257 This seems to contradict what was said just before, but it need
not be taken quite strictly, as the former meal was not at table, and
extremely light. | till the evening, and occupied in hymns.
Other men, when evening overtakes them, hasten to the baths, and
different recreations, but these, being relieved from their labors,
then betake themselves to their table, not calling up a multitude of
servants, nor throwing the house into bustle and confusion, nor setting
before them high-seasoned dishes, and rich-steaming viands, but some
only partaking of bread and salt, to which others add oil, whilst the
weakly have also herbs and pulse. Then after sitting a short time, or
rather after concluding all with hymns, they each go to rest upon a bed
made for repose only and not for luxury. There is no dread of
magistrates, no lordly arrogance, no terror of slaves, no disturbance
of women or children, no multitudes of chests, or superfluous laying by
of garments, no gold or silver, no guards and sentinels, no storehouse.
Nothing of all these, but all there is full of prayer, of hymns, and of
a spiritual savor. Nothing carnal is there. They fear no attacks of
robbers, having nothing of which they can be deprived, no wealth, but a
soul and body, of which if they are robbed, it is not a loss but a
gain. For it is said, “To me to live is Christ, and to die is
gain.” (Philip. i. 21.) They have freed
themselves from all bonds. Truly, “The voice of gladness is in
the tabernacles of the righteous.” (Ps. cxviii.
15.)
There is no such thing to be
heard there as wailing and lamentation. Their roof is free from that
melancholy and those cries. Deaths happen there indeed, for their
bodies are not immortal, but they know not death, as death. The
departed are accompanied to the grave with hymns. This they call a
procession,1258
not a burial;1259
and when it is reported that any one is
dead, great is their cheerfulness, great their pleasure; or rather not
one of them can bear to say that one is dead, but that he is perfected.
Then there is thanksgiving, and great glory, and joy, every one praying
that such may be his own end, that so his own combat may terminate, and
he may rest from his labor and struggles, and may see Christ. And if
any is sick, instead of tears and lamentations they have recourse to
prayers. Often not the care of physicians, but faith alone relieves the
sick. And if a physician be necessary, then too there is the greatest
firmness and philosophy. There is no wife tearing her hair, nor
children bewailing their orphan state before the time, nor slaves
entreating the dying man to give them an assurance that they shall be
committed to good hands. Escaping from all these, the soul looks but to
one thing at its last breath, that it may depart in favor with God. And
if disease occurs, the causes of it are matter of glory rather than of
reproach, as in other cases. For it proceeds not from gluttony nor
fullness of the head, but from intense watchfulness and fasting, or the like
causes; and hence it is easily removed, for it is sufficient for its
removal to abate the severity of these exercises.
Tell me then, you will say,
whether any one could wash the Saints’ feet in the Church?
Whether such are to be found among us? Yes: undoubtedly they are such.
Let us not, however, when the life of these saints is described despise
those that are in the Churches. There are many such often among us,
though they are in secret. Nor let us despise them, because they go
from house to house, or go into the forum, or stand forth in public.1260
| 1260 προίστανται. “Stand forth in behalf of
another.” | God hath even commanded such services,
saying, “Judge the fatherless, plead for the widow.”
(Isa.
i. 17.) Many are the ways of being virtuous, as there are many
varieties of jewels,1261
though all are
called jewels; one is bright and round on all sides, another has some
different beauty. And how is this? As coral has, by a kind of art, its
line extended, and its angles shaped off, and another color more
delicious than white, and the prasius above every green, another has
the rich color of blood, another an azure surpassing the sea, another
is more brilliant than the purple, and thus rivaling in their varieties
all the colors of flowers or of the sun. Yet all are called jewels. So
it is with the Saints. Some discipline1262
themselves, some the Churches. Paul therefore has well said, “If
she have washed the Saints’ feet, if she have relieved the
afflicted.” For he speaks thus, that he may excite us all to
imitation. Let us hasten then to perform such actions, that we may be
able hereafter to boast that we have washed the Saints’ feet. For
if we ought to wash their feet, much more ought we to give them our
money with our own hands, and at the same time study to be concealed.
“Let not thy left hand know,” He says, “what thy
right hand doeth.” (Matt. vi. 3.)
Why takest thou so many
witnesses? Let not thy servant know it, nor, if possible, thy wife.
Many are the impediments of the deceitful one. Often she who never
before interfered, will impede such works, either from vainglory, or
some other motive. Even Abraham, who had an admirable wife, when he was
about to offer up his son, concealed it from her, though he knew not
what was to happen, but was fully persuaded that he must slaughter his
son. What then, would any one that was but an ordinary man have said?
Would it not be, “Who is this that perpetrates such acts?”
Would he not have accused him of cruelty and brutality? His wife was
not even allowed to see her son, to receive his last words, to witness
his dying struggles. But he led him away like a captive. That just man
though not of any such thing, inebriated as he was with zeal,1263
| 1263 πόθῳ. Love of God,
or desire to do His will. | so that he looked only how to fulfill
that which was commanded. No servant, no wife was present, nay, he
himself knew not what would be the issue. But intent upon offering up a
pure victim, he would not defile it with tears, or with any opposition.
Mark too with what gentleness Isaac asks, “Behold the fire and
the wood, but where is the lamb for a burnt offering?”: and what
was the father’s answer? “My son, God will provide Himself
a lamb for a burnt offering.” (Gen. xxii. 7,
8.)
In this he uttered a prophecy that God would provide Himself a burnt
offering in His Son, and it also came true at the time. But why did he
conceal it from him who was to be sacrificed? Because he feared lest he
should be astounded,1264
lest he should
prove unworthy. With such care and prudence did he act throughout this
affair! Well then hath the Scripture said, “Let not thy left hand
know what thy right hand doeth.” If we have one dear to us as one
of our own members, let us not be anxious to show to him our charitable
works, unless it be necessary. For many evils may arise from it. A man
is excited to vainglory, and impediments are often raised. For this
reason let us conceal it, if possible, from our own selves, that we may
attain the blessings promised, through the grace and lovingkindness of
Jesus Christ our Lord, with whom, &c.E.C.F. INDEX & SEARCH
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