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Detailed content of the interpretation of the apostolic epistles First Epistle to the Thessalonians Inscription and greeting (1:1) To whom and with what wishes does the Apostle send this message? Paul and his two disciples and collaborators, who worked together to establish a Church among the Thessalonians, or a society of believers, organized together with their pastors and teachers. This society is an institution established by God on earth for the glorification of the Father and the Son, the Lord Jesus Christ. It is to this society that he sends grace and peace, the fullness of blessing and salvation in Jesus Christ: grace - God's favor and communication with God through faith in Jesus Christ, peace - as the fruit of the inner harmony of life and the joyful feeling of purity and holiness from the action of grace in them. Yet this is from God and the Lord Jesus Christ. Part one - historical (1:2–3:13) In this part of his letter, Saint Paul recalls all the events concerning the Thessalonians, pointing out in everything the action of God’s Providence, in order to instill in them the conviction that the faith they accepted is from God, and even more so to inspire them to stand firmly in it, regardless of sorrows or hardships. Section one. The bright state of the Thessalonica Church (1:2–10) III. Her attitude towards everyone He does this by pointing out the presence among them of the basic Christian virtues (faith, hope and love, poured out by the Holy Spirit into the hearts of Christians) - (v. 3), the mercy of God shown to them in their election (vv. 4-7), as evidenced by miracles during their calling (v. 5) and the life following their calling: like Christ and his apostles, the Thessalonians joyfully accepted sorrows for the word of preaching and, more Moreover, in the new life they became a model for everyone in Macedonia and Achaia (vv. 6-7); on the beneficial effect of their glorious conversion to Christ and faith in Him on all other Christians (vv. 8-10). The fame of their conversion spread throughout the then Christian coast of the Mediterranean Sea. This was not a silent rumor about the deeds of the apostles, but a living sermon of the Thessalonians themselves about how the sermon began and took place among them among signs and wonders, and how, under the influence of the preaching of the apostles, the Thessalonians changed, turning from idols to the Living God, to new life, in the hope of the resurrection of the dead and the second glorious coming of Christ for the Judgment, in which the righteous will not see their punishment, for He will deliver them here from coming wrath. Recalling all this, the apostle expresses his grateful feelings towards God, attributing to Him all the good things he saw among the Thessalonians. Section two. The apostle’s stay with the Thessalonians, marked by the high moral character recognized by them themselves (2:1–16) This is obvious from a consideration of his life and behavior among them. Among those who accepted Christianity after the departure of the Apostle from Thessaloniki, there were those who doubted the Divinity of the mission of St. Paul. They said that the apostles were idle people - self-deceived and deceiving others. To refute this, the apostle points out: I. His preaching among the Thessalonians (2:1–6) He did not come to them in vain, not in general, but with signs and wonders with which their community was built (v. 1). It was not an empty matter because the sermon in Thessalonica took place after Philippi, where the apostles suffered for it; and therefore, if it were an empty invention, then it would not be worth continuing, but they continued it with many feats (v. 2). She was not inspired either by self-delusion, or by evil spirits, or by any political considerations (v. 3), but as God honored (v. 4). There were no inappropriate goals or methods, no flattery, no covetousness, no love of glory, God is witness to this (vv. 5-6). He says the same thing II. The nature of the apostle’s activity among the Thessalonians (2:7–12) Meekness in the spirit of love, which mothers are usually distinguished by in relation to their children (v. 7), the desire, as it were, to pour their souls into them along with the teaching (v. 8), tireless care in work, day and night (v. 9), sincere work, as both God and our conscience and yours are a witness to this (v. 10), care for everyone, as a father does in relation to children (v. 11), and all this in order to prepare you to enter the new Kingdom - God's (v. 12). III. The Apostle also points to the very faith of the Thessalonians and their courageous persistence in the accepted faith (2:13–16) The very faith of the Thessalonians indicates that this is not a human matter, but a divine one. They themselves felt that this was not the word of men, but the word of God (v. 13), and they suffered for it (v. 14); and that the Jews remain enemies of the word of God (v. 14), then there is nothing to be surprised at: they have always been like this, and for this they were previously punished temporarily, and now the final judgment is being prepared for them for the murder of the Lord, for the latter has already filled the cup of their sins (vv. 15-16). Section three. The Apostle points out his concerns for the Thessalonians after leaving Thessaloniki (2:17–3:13) Just as in Thessaloniki he was a tender mother and loving father for them, so far from them he I. Grieves for them and wishes to see them soon (2:17–20) Having left Thessaloniki, he felt like an orphan (v. 17), several times he tried to return to them, but could not - evil people at the instigation of Satan (probably Jews) interfered (v. 18). He strove for them because his apostolic work demanded it from the apostle, in which was his joy and eternal glory (vv. 19-20). II. The Apostle sends to them his beloved disciple, Timothy (3:1–5) The desire to have news about the Thessalonians forces the apostle to remain in Athens even alone (v. 1), and so he sends Timothy, a co-worker, his beloved brother, to strengthen them in the faith and console them in their sorrows (v. 2). Of course, the apostle does not hide from the Thessalonians what awaits them in Christianity, he warned about dangers (vv. 3-4); but nevertheless, there could be temptations for the weak and not only from the outside, but, most importantly, temptations of the spirit, for example, regarding the authority of the apostle. That is why the apostle could not resist sending Timothy to them (v. 5). III. Rejoices upon receiving good news from Timothy about the Thessalonians (3:6–10) The apostle calls this news “the Gospel.” It said that the Thessalonians contain right faith and love and themselves want to see the apostle (v. 6). This news comforted the apostle in the midst of his own sorrows (v. 7), for the success of the faith of the Thessalonians is the life of the apostle. Since everything is fine in this regard, the apostle is alive, no - his death (v. 8). The real news delights the apostle; he does not know how to thank God for everything (v. 9), and if there is anything he lacks now, it is to see them personally in order to complement their faith in content (v. 10). Finally, the height of concern for the Thessalonians is expressed in prayers for them. IV. The Apostle sends them his prayerful wishes (3:11–13) May God the Father and the Accomplisher of salvation, Jesus Christ, manage everything for the better regarding the Apostle’s visit to Thessaloniki. They know what is best (v. 11). And the apostle himself only prays for the increase of love among the Thessalonians, as a union of all Christian perfections, love not only for one’s own, but for everyone (v. 12). He especially desires love, for through it a person’s heart is confirmed in purity and holiness, and this is all that is needed on the day of the second coming of the Lord. Believing firmly in this truth (about love), the apostle especially strongly affirms his thought with the word “Amen” - so be it, “wake up, wake up!” (v. 13). Part two – moralizing (chapters 4–5) Section one. Lessons on the special moral needs of the Thessalonians (4:1–12) I. Advice on Chastity (4:1–8) For the sake of Christ, improve yourself in what you learned from the Apostle (v. 1), as they already know from the commandments of Christ given to them (v. 2), so that everyone watches their bodily needs (v. 4) and does not turn them into passions, like the pagans (v. 5); so that for the sake of satisfying them the honor of someone else’s family is not stolen, because the avenger for this will be God Himself (v. 6), who called us to holiness (v. 7). Therefore, the guilty person is disobedient to God, who gave us the Holy Spirit (v. 8). II. Lesson on Brotherly Love (4:9–10) They have it and received it with regeneration (v. 9), as is evident from their attitude towards the brothers in Macedonia. The Thessalonians can only strengthen themselves in this (v. 10). III. Lesson on Hard Work (4:11–12) Do not wander around uselessly in search of all kinds of easy money, but earn your own bread through honest work (v. 11), so as not to give rise to fair criticism from others (v. 12). Section two. The doctrine of the second coming of Christ with a moral conclusion from it (4:13–5:11) I. The Purpose of the Doctrine of the Second Coming of Christ (4:13–18) The purpose of the teaching is to use the thought of judgment to have a stronger effect on those living in dysfunction and to strengthen those who are healthy. In order not to worry, like the pagans, about the fate of the dead (v. 13), the apostle says that all the dead, at the second coming of the Lord, will come into fellowship with Him (v. 14). In the name of the Lord, he reassures that the living in this regard will not have any advantage over them (v. 15), for by the will of God the dead will be called first by the voice of the trumpet (v. 16), and then all who remain alive by that time, together with the resurrected, will rise into the air to meet the Lord, so as to be with Him always (v. 17). This is what you need to strengthen your weak spirit in the struggle of life (v. 18). II. Moral application of the doctrine of the second coming of Christ (5:1–11) A) The suddenness of the Lord's appearance (5:1–3) When this will be, it is unnecessary to ask (v. 1); for it is known that that day will come suddenly, like a thief (v. 2), equally for everyone - both for those who did not think about it and for those who expected it, like the time of childbirth for a woman in labor (v. 3). B) Lessons in Watchfulness and Sobriety (5:4–11) There is no harm for us from this surprise (v. 4), for we are sons of light (v. 5), and therefore must live according to this sonship (v. 6-7). Let faith and love protect us from evil influences, and let the hope of eternal salvation be our protection (v. 8). Moreover, to this, that is, to the mercy of salvation, God Himself calls us for the sake of the Lord who suffered for us (v. 9), calls us all - both the living and the dead (v. 10). In this we must support each other (v. 11). Section three. A list of moral lessons that determine the moral structure of Christian societies and every Christian at all times and in every place (5:12–24) I. Virtues on which Christian societies rest (5:12–15) A) A strong union with the shepherds (recognition of their dignity and power, honoring them and love for them) and among themselves (common peace) (5:12–13) B) Mutual maintenance of true Christian life among one another (5:14–15) Correction of emerging shortcomings (v. 14), general forbearance and active disposition towards each other (v. 15). II. Characteristics of the Christian Life in Every Christian (5:16–22) A) The highest manifestations of the Christian life (5:16–18) These manifestations are joy (v. 16), unceasing prayer (v. 17) and constant thanksgiving for everything (v. 18). B) Producers of spiritual life in Christ Jesus (5:19–22) Divine grace, revealed to them either as burning of the spirit (v. 19), or as extraordinary gifts, for example, the gift of prophecy (v. 20), the special efforts of each in considering what is good and what is bad (v. 21), and in motivating oneself to good and in resisting evil (v. 22). III. The final goal to which all should strive, with the hope of obtaining it (5:23–24) Through the sanctification of us by grace, the correct relationship of our powers of spirit, soul and body will be restored, and man will be preserved blamelessly until the day of Christ’s coming (v. 23), and this will be certain (v. 24). The Apostle is completely devoted to God and expects everything from His goodness and asks for prayers for himself (v. 25); he breathes love for his spiritual children and desires to express it in the most tender way (v. 26). Nothing interests him so much as the fruitfulness of his teaching (v. 27); obliging everything in himself to grace, he also entrusts the Thessalonians to it (v. 28). Second Epistle to the Thessalonians Inscription and greeting (1:1–2) Section one. Commendable qualities of the Christian life of the Thessalonians (1:3–4) The Apostle thanks God for the growth of the Thessalonians in Christian virtues and encourages them for further work, especially the feat of martyrdom - enduring persecution and sorrow with the hope of future blessings. He thanks God for the fact that faith grows among the Thessalonians, surpasses - outgrows all troubles, stands like a rock among the waves. With suffering, sympathy is born, and thus their love increases, connecting them as members of one family (v. 3); and then their patience during persecution is so great that all this gives the apostle the right to boast about them (of course, in the Lord) in other Churches (v. 4). Section two. Consolation of Thessalonians in patience and inspiration for firmness in it (1:5:10) I. Certification of certainty of retribution (1:5–7) The righteous suffer here, and the wicked prosper. The very fact of persistence in goodness, despite suffering, speaks for a deep conviction in righteous reward. In addition, there is a Just God, who will undoubtedly create another life (the Kingdom of God), where there will be righteous reward (v. 5). This is exactly what will happen after the righteous judgment. Together with the apostles, the Thessalonians will receive the joy that will happen on the day of the second, glorious, with the Angels, coming of the Lord (vv. 6–7). Having proved the truth of retribution at the judgment, the apostle further explains. II. What will be the reward and how will it be accomplished (1:8–10) God will be accompanied by hosts of Angels, this army is His strength; then He will appear in fire, as an instrument of judgment and vengeance, to those who do not know God - to the atheists and those who do not obey the Gospel, that is, with theoretical faith, those who show disobedience in life (v. 8). They will suffer eternal destruction from the presence of the Lord, on whom His wrath will be written, from the glory of His power, for they will feel His boundless punitive power (v. 9). But the same face of God will bring joy to others - believers. In them He will be glorified, pour out all His glory on them, and in such a way that everyone (for example, the Angels) will be surprised at this, just as one can still marvel at the wonderful change of the Thessalonians from the preaching of the Apostle (v. 10). Section three. Prayer for the success of Thessalonians in Christian perfections (1:11–12) In order for the Thessalonians to be worthy of receiving the blessings depicted by the apostle, the apostle prays that the Lord, by His gracious power, would make them worthy of his Christian name, and for this purpose, let him fill them with all the blessings that the goodness of God wants to endow them with (every favor of goodness - rebirth, sanctification, reinstatement), and help preserve and demonstrate their faith in all its strength and fullness in temptations - a matter of faith in power (v. 11), so that we may be glorified in God and He in us for the sake of grace - according to the mercy of Christ (v. 12). With news about the bright side of the life of the Thessalonians, the apostle also received information about their faults, one of which darkened their Christian thought, and the other darkened their Christian behavior. The first is that some allowed themselves to be carried away by the opinion of the imminent coming of Christ, and the second is that others, in view of the imminent end of the world, indulged in idleness and life at the expense of others. The apostle could not leave such circumstances without correction. Part two – religious correction (2:1–17) The apostle’s thought about the second coming of the Lord led the Thessalonians into confusion: some with joy, and others with fear. The Apostle dispels their thoughts that the day of the Lord is coming, for before His coming the Antichrist must yet appear. Section one. Correction of wrong thoughts about the second coming of the Lord and the revelation of the Antichrist (2:1–8) I. One Should Not Be Worried for Any Reason (2:1–2) You should not trust a false rumor, a sermon, or any supposed apostolic letter (vv. 1-2). II. The coming of the Lord must be preceded by the appearance of the Antichrist (2:3–5) This man is the embodiment of all that is sinful, destined to be born for the destruction of people (v. 3), an opponent of all that is holy, posing as God, demanding divine worship for himself (v. 4), as the apostle already spoke about this to the Thessalonians personally (v. 5). III. The Antichrist will not appear as long as there is something holding him back (2:6–8) Now, although his secret - his disguised work against God - is active (v. 7), there is something holding back the appearance of the Antichrist. Only when this is eliminated will the Antichrist appear (v. 6), and then the Lord to destroy his work, to kill him with the spirit of his mouth (v. 8). Section two. The Apostle hastens to both console and strengthen the Thessalonians in the temptations expected from the Antichrist (2:9–12) I. The success of the Antichrist will depend on his lying signs and wonders, for Satan will give him his power (2:9) II. Only those who have not accepted the love of truth will believe him (2:10–11) Those who do not have the truth in their souls to be saved by it, those who kill this feeling in themselves (v. 10), the Antichrist lie will take possession of them (v. 11). III. Why will the unbelievers die? (2:12) Section three. The source of consolation for the Thessalonians is to be faithful in faith (2:13–15) They are loved by God, chosen and called to salvation and eternal glory by the Lord, if they stand firmly in this faith: Glory to God, we thank God, who from all eternity through a gracious calling, through your faith in our preaching, has sanctified you with grace and made you chosen to salvation (v. 13) for the glorification of Christ in you and you with the glory of Christ (v. 14). Therefore, you should hold fast to the taught lessons (tradition) of faith (v. 15). But since only God’s promises are immutable, but the human will is shaky and wavers, then Section four. The apostle prays for the Thessalonians to be established in sound doctrine and faith (2:16–17) The Lord has already loved you and given into your hearts a feeling of spiritual joy from the action of the grace of the Holy Spirit; let this serve as a good hope for the future (v. 16), when He will comfort sorrowful hearts and confirm them in every good word and deed - in Christian teaching and good life, without which there can be no consolation in sorrows (v. 17). Part three – moral correction (3:1–15) Section one. Final Petitions, Hopes and Well-Wishes (3:1–5) The final wishes are located here, in order, according to St. Chrysostom, “to soften the hearts of those convicted and make them more receptive to his lessons.” The Apostle asks for prayers for the glorious spread of the word (v. 1) while removing evil-wishers from the path (v. 2), from whom may God save the Thessalonians (v. 3), which the Lord will give them if they obey Him (v. 4), and in support of them asks God for patience and love (v. 5). Section two. Moral speech (3:6–15) The main drawback of the Thessalonians, noticed by the apostle, was their idle, fussy and parasitious life. The apostle reproached some of them for this in his first epistle (see 1 Thess. 4:11, 5:14), but they did not correct themselves, so he reproaches them, and much more severely, in this epistle. The train of thought here is as follows. I. The Apostle expresses the general law of Christian conduct (3:6) The general law is to distance yourself from everyone who does not adhere to the teaching and tradition of the apostles (v. 6) II. The apostle explains their guilt with specific examples (3:7–11) A) The apostle's own example tells a different story (3:7–9) The Apostle himself did not burden his flock financially, although he had the moral right to do so, precisely in order to give everyone an example to follow. B) And his direct commandment teaches otherwise than what they do (3:10) He who does not want to work should not eat. B) Definitely indicates a vice (3:11) The rioters do nothing, fuss, hang out from house to house with gossip. III. The apostle offers a way out for those who are faulty and a way of behavior for those who are healthy (3:12–15) He invites them to correct themselves (leave gossip, earn their own food) (v. 12), but if they do not correct themselves, then still give alms to them (v. 13), and report in detail to the apostle about those who are faulty and not communicate with them (vv. 14–15). Well-wishes, prayers (for peace among them as they follow all his instructions) (v. 16) and a special reference to his facsimile (v. 18), as proof of the certainty and authenticity of this and his other epistles as apostolic. Inscription and greeting (1:1–5) Two main ideas are proven: that Saint Paul is a true apostle of Christ (vv. 1-2) and that our salvation is in Christ, and together he makes his dissatisfaction with the Galatians feel (vv. 3-5). He is a true apostle - a direct messenger of God. An apostle chosen not by a man, such as Barnabas or Ananias, who baptized him, and not through a man, such as any of the early apostles, such as Peter or John, but directly from the Lord Jesus Christ Himself and His God and Father, who raised Christ and gave authority in heaven and earth (v. 1). All Ephesian Christians testify to the same thing, that is, that Saint Paul is a true apostle of Christ, for they accept his teaching. And, further, not to “beloved” or “saints,” but simply to “the churches of Galatia,” that is, he does not greet either in the name of love or in the name of honor, but only in the name of community, even without the word “God,” which expressed the great indignation of the apostle (v. 2). He sends them grace, as the power of reconciliation with God after sin, and “peace,” as the power of a pure moral life before God. And all this is by grace, the will of God and the Father (vv. 3-4). For all this, glory to Him eternal (v. 5). What follows are three parts of the message. Part one - defensive (1:6–2:21) In it, the apostle defends his apostolic dignity from the attacks of enemies who said that the teaching of the apostle, his Gospel, is not the same as the teaching of the apostles Peter or James; that Paul is not an apostle from God, but an impostor, and that he learned faith not from God, but from people. The Holy Apostle provides evidence to refute all these thoughts. Section one. His teaching is true and therefore Divine and Apostolic (1:6–10) He is surprised by the change in the mood of the Galatians, who are moving to some “other” Gospel (v. 6), for there is no “other,” there is only one, and the others are lies (v. 7). No one can change the truth of his Gospel, either in heaven (Angels) or on earth. Even the apostle himself (vv. 8–9) cannot, under pain of excommunication (anathema) (vv. 10), change what he said before. Having proved the first, as if introductory, but at the same time the main idea, the apostle goes directly to the defense of his apostleship. Section two. He is a true apostle of Christ (1:11–2:21) I. On the direct revelation of the Gospel to the holy Apostle Paul by the Lord Himself (1:11–16) The Gospel that he preaches was not received by him from people, it was not invented by him, but he was taught, like the Savior’s self-videos, by the Lord Himself, who called him to the apostleship, for which there is again evidence. A) First proof of the apostle's acceptance of the Gospel of God (1:11–12) His personal testimony (“I will say”). B) Second Proof (1:13–16) The testimony of others who can confirm his sudden change from a persecutor to a defender of the faith of Christ. II. The holy Apostle Paul could not learn the Gospel from other people (1:17–24) He could not learn this Gospel from the other apostles and from believers in general, as can be seen from the circumstances of his life; and yet his Gospel was accepted by the apostles and the whole Church, therefore, it is true. A) The first proof of why the holy apostle could not learn the Gospel from other people (1:17-20) Right after his conversion, he went to preach in Arabia and Damascus, three years later he came to Jerusalem for 15 days only to meet the Apostle Peter and did not see any of the other apostles (vv. 17-19); and they accepted him into their fellowship, which means his teaching is true. All this was truly as he says (v. 20). B) Second proof of this (1:21–24) Other Churches in Syria and Cilicia, and in Judea too, glorify God for him, therefore, they also recognize his preaching. But he did not know or see any of them, therefore, his teaching was neither from the apostles, nor from any of the believers, but from God. III. On the agreement of the teaching of St. Paul with the teaching of the other apostles (2:1-10) The apostles themselves in Jerusalem gave him and Barnabas consent to this teaching. A) The motive and purpose of the apostle's journey to Jerusalem (2:1–2) He was sent by the will of God by the Churches of Antioch to the judgment of the Council of the Apostles in Jerusalem to decide whether his preaching on justification was correct. B) How Saint Paul and his companions were received in Jerusalem by the local apostles and brethren (2:3–5) Firstly, he and even the uncircumcised Titus were accepted without being forced to be circumcised (v. 3), and, secondly, Paul and Barnabas themselves, despite the attempts of false brothers, maintained freedom and peace with Jerusalem (vv. 4–5). B) How did the elder apostles react to Saint Paul and his apostleship (2:6–10) They left him to his teaching, laid no more on him (v. 6), recognized his divinely appointed field of work among the uncircumcised (v. 7), seeing in it the finger of God (v. 8), and extended the hand of fellowship to him and Barnabas (v. 9), asking them only not to forget the poor (v. 10). IV. St. Paul's Strength in the Doctrine of Freedom from the Law, as Found in the Apostle Peter (2:11–21) The Apostle is firm in his teaching, as if he had the right to other self-witness apostles, and, moreover, once he even went against the Apostle Peter himself when he saw that he was not acting according to the Gospel. St. Paul reports the following about this encounter. A) About the encounter with the Apostle Peter (2:11–14) The Apostle Peter, while in Antioch, first communicated with pagan Christians (in suppers of love), and this was until the arrival of “some from James,” when he suddenly began to avoid previous communication (vv. 11-12), and others began to do the same after him (vv. 13). This confused the people there; they were at a loss as to what it meant. Then Saint Paul condemned him, saying that he himself, as a Jew, betrayed the law - he communicated with pagans, and now suddenly he does not want to do this for the uncircumcised, forcing them, free from the law, to be circumcised, that is, to restrict their freedom (v. 14). And Peter remained silent, thereby recognizing the truth in Paul’s words. B) Apostle Paul's speech about salvation in the Lord Jesus Christ (2:15–21) Saint Paul sets out his speech to the Apostle Peter, spoken in the presence of everyone, in which he explains, in general terms (he does this in more detail in the doctrinal part of the letter), the essence of faith in the Lord Jesus and especially freedom from the law. Here he deduces from the very behavior of the Apostle Peter and other Jews the conviction that: a) It is unreasonable to hold on to the law after it has been so clearly abandoned (vv. 15-18) The Jews were better off than the Gentiles (v. 15). They had the law and sacrifices, but even with these means they realized that justification in this way was unthinkable, and they turned to the path of faith (v. 16). And now, as if afraid of something and expressing something like distrust in Christ for His way of justification (v. 17), they foolishly began to build what had just been destroyed (v. 18). On the contrary b) Anyone who believes in Christ must place the hope of salvation on Him alone (vv. 19–21) The law itself, by the greatness and impossibility of its demands, led me to the conviction of the powerlessness of salvation by it. So, I became consciously dead to works on it, but the hope of life through faith in God was revealed to me. And so I, like Christ, submissive to the will of God, leave my former path, although it was not easy for me to abandon the whole past, however, I was “crucified with Christ” (v. 19) and, thus, I live not in my own strength (“not I”), but in the strength of Christ who regenerated me. True, now I do not yet have all the fullness of His powers, but I believe that I will receive, and now I live in this hope (v. 20). Therefore it was inconsistent for me, who had received everything from Christ, to reject grace and turn to the works of the law for my salvation (v. 21). Part two - doctrine (3:1–5:12) Having cleared his apostolic authority from the slander of false brethren in the eyes of the Galatians in the first part of his letter, in the second, doctrinal part, Saint Paul proves to the Galatians that they do not at all need the law for salvation, that the road to Christ is open to them apart from the law. The law is only for the Jews and for a time, which is now, however, over for them too, and therefore the same path of salvation is open to them - by faith. Section one. Evidence that the law was unnecessary for the Galatians (3:1–14) I. The first proof of their receiving the Holy Spirit apart from the law (3:1-5) Despite the fact that the cause of Christ was so clearly and vividly grasped for the first time by the Galatians, now all this has become clouded among them (v. 1). But did they receive the grace of the Holy Spirit for the work of the law? – Of course not (v. 2). And now they are going back - from the spirit to the flesh (v. 3). This would not be the reason for God's punishment for them (v. 4), since God gave them the Spirit not for works, but for faith (v. 5). So it was with Abraham. He, too, is justified by faith, and God made him the father of nations, so that in him those who have no law—the pagans, and therefore the Galatians—would be justified. II. Second proof: from the beginning it was intended that the Gentiles should enter into the inheritance of God by faith (3:6–14) Abraham was justified for his faith and received the promise of a Descendant and seed (v. 6). But who are these descendants if not believers like Abraham? (v. 7). Likewise, the Scripture says that in Abraham all nations will receive blessing, that is, those who will be in him as his descendants, but not only in the flesh, but in the spirit, that is, by faith (v. 8). So it is so (v. 9). Therefore, be saved by faith, for by works of the law you can only receive a curse (v. 10), as the prophet said (v. 11). But the law has nothing in common with faith; its nature is different (v. 12). Now the time is such that Christ took upon Himself the answer for everyone before the law - the curse, as it was due according to the same law (v. 13), so that not only the pagans, but also the Jews would be equally justified and receive the Spirit for their faith (v. 14). Section two. Refuting the Objection to the Exclusive Importance of Faith Apart from the Law for Gentiles (3:15–29) From what has been said so far, the Galatians clearly saw that they were undoubtedly worthy of Abraham's blessing by faith alone, apart from the works of the law. But among the Jewish Christians, perplexities could arise that would prevent the formation of strong convictions on this score or would weaken those already formed. Namely, they might have thought: the promises were given to Abraham for the sake of his faith and their fulfillment was conditioned by faith, but this is because there was no law then. But the law appeared and the conditions changed, so that receiving the promise began to depend not on faith, but on the works of the law. The Apostle answers. I. The Law Does Not Abolish the Promise Made to Abraham (3:15–18) And an ordinary will cannot be changed; when changing, any change must be stipulated, and especially here, where the law had in mind completely different persons, conditions, and goals than faith (v. 15). So, a promise was given to Abraham, and it must be extended through his Descendant (Christ) to all nations (v. 16), because the law could not cancel the promise (v. 17), precisely because these are two completely different things (v. 18). II. Why was the law given? (3:19–29) But if even under the law the receipt of the promise through faith remained in force, then why was the law given? This could also be objected to the apostle. And he gives the answer: the law was given to prepare people for the acceptance of Christ, it is a mentor in Christ, which is why with the coming of Christ it became unnecessary. Now both Jews and Gentiles are one in Christ Jesus. The law is not an independent phenomenon, but only “added” to faith for greater protection of the chosen people and in them the truths of faith until the day of the coming of the Seed. He is inferior to faith (v. 19), which gave Abraham a promise without mediation (v. 20). If this is the role of the law as a protector from sin, then it does not exclude faith, which can give life (v. 21). He only more deeply revealed to people their sinfulness, as Scripture also says, that the law thus led everyone to the idea of ​​being saved only by faith in Christ (v. 22). It was before faith that the law guarded people, determining their every step (v. 23), and together showed us our powerlessness and through this led us to Christ, teaching us to be justified only by faith in Him (v. 24). But now the time of childhood is over, guidance is unnecessary, the law has brought us to faith (v. 25); and we have already become, by faith in Christ, through His grace, regenerated by His life - one with Him, sons of God (v. 26). How did this happen? First we were baptized, and then we put on, that is, we put on, as it were, the robe of His righteousness through the fulfillment of the Gospel (v. 27), and in this robe we all became one. There is no difference between people; the life of Christ is the same in all (v. 28). But to be Christ's is to be Abraham's seed, for Christ is his heir according to the promise through faith (v. 29). Section three. The Holy Apostle Paul defines the relationship of the Old Testament to the New (4:1–7) The apostle again explains the idea expressed about the pedagogical significance of the law for the Jews with an example from the social life of the Romans. The heir until the period determined by the father is equal to slaves (vv. 1-2); so the Jews, until time, were subject to the law - slaves (v. 3). But now the time has come, and the Father sent the Son (v. 4), and He removed the yoke of the law—slavery—from you, and you received sonship (vv. 5–6), therefore now the promise has become yours apart from the law (v. 7). Section four. Encouraging the Galatians to remain faithful to the teachings of Christ and not be bound by the law (4:8–5:12) I. The Apostle reminds the Galatians of their former life in paganism in comparison with Christian (4: 8-10) Previously, you served your gods - false, your inventions (v. 8), but then you did not know the Truth, and now, when God Himself has revealed himself to you, you build idols for yourself in Jewish ritual (v. 9), you are superstitious (v. 10). II. The apostle worries whether he taught them in vain (4:11) III. The apostle convinces the Galatians by example (4:12) He convinces them to leave the law, asks them to do this for him, not to offend him, just as they did not offend him before, but were obedient. IV. The apostle points to their former love and obedience (4:13–16) You not only obeyed, but expressed your most ardent love for me when you did not despise me, who was sick, but accepted me as an Angel, as Christ Himself (vv. 13–14), and were ready to give your eyes to me, who was sick with my eyes. This mood of yours was happiness - joy for you (v. 15), but now there is a change, is it not because of my preaching (v. 16)? – No, the false teachers are to blame for everything. V. The apostle points out the bad intentions of false teachers (4:17-18) They want to tear you away from me and my business to themselves out of vanity (v. 17), and they succeeded. With me you were jealous of one thing, and then of another, but how can it be like that in the matter of salvation (v. 18). VI. The apostle keeps them in the truth with his love (4:19–20) He is heartbroken for them (v. 19) and now he would like to see for himself how things are with them, so that, according to the situation, he can take real measures and speak as he should (v. 20). VII. The apostle points to the evidence of the law itself (4:21–5:1) In the story of Abraham there is an allegory about the abolition of the Old Testament with the coming of Christ. You must listen to the law as zealous ministers (v. 21); so listen to what he tells you. Two sons of Abraham: one was born quite normally from Hagar - carnally, the other, although also carnal, but of a higher order - according to promise. Here is the meaning of the allegory (vv. 22–23): two mothers - two Testaments. Hagar is the Testament of Sinai and present-day Jerusalem, this is the child of the slave (vv. 24–25); and the Church is the highest Jerusalem, it is Sarah, the mother of promise. Her children are the children of the Gospel, we are (v. 26). She does not give birth carnally, but she has more children than the first (the law) (v. 27). We are her children, just as Isaac was a child of promise—faith and not law, freedom and not slavery (v. 28). And so then Ishmael persecuted Isaac, so now those under the law persecute the evangelists (v. 29); therefore, God’s decision is to expel, abolish the law and sub-law (v. 30). So, we are children of the free Church (v. 31); stand firm in this freedom and do not submit to the spirit of slavery (5:1). VIII. Next, the apostle threatens the Galatians with the loss of salvation if they become under the law (5:2-6) By receiving circumcision you must lose all that you have received in Christ (v. 2); apostolically authoritatively says, such must fulfill the whole law (v. 3). But can you do this if you have lost grace in Christ? – Of course not (v. 4). Not so with us who live by faith (v. 5). For faith we receive the Spirit, through Him we merge with Christ, and in Him we receive the power to do works of love for salvation and justification, so that then circumcision is nothing for us (v. 6). IX. The Apostle urges the Galatians to return to the right path of faith and life by the fact that they have still not gone far astray (5:7-12) Everything was going so well for you, and suddenly there was a change (v. 7). But remember, everything was according to your desire. God did not force your freedom, your faith did not come from Him (in this regard, of course), so who is stopping you from changing your opinions now (v. 8). And there is trouble in them, although you have touched little, but little kvass leaves the whole dough (v. 9). There is hope that with God's help you will change and the troublemakers will answer before God (v. 10). As for the apostle himself, he is firm in his own opinion, otherwise he would not have been persecuted (v. 11). Now the apostle is confident that everything will be fine. In this case, the Galatians will obey him, but they are afraid that if false teachers remain, they will teach them something else, and prayerfully asks God to free the young Church from troublemakers (v. 12). Part three – moralizing (5:13–6:10) Section one. General beginning of the Christian life (5:13–25) It can be expressed as follows: in Christ Jesus you have been freed from the yoke of the law, but not to live according to the will of the flesh; and here a yoke is placed on you, not of law, but of love; Therefore, remain in active mutual love and spend your spiritual life in the fight against passions and lusts. You are freed from the scrupulous regulations of the law, but you would not fall into the bondage of the flesh. Hold on to love and work for it - this is also a yoke, but it is easier and more pleasant than the first (v. 13). And according to the spirit of the Old Testament, love is the whole law, its fulfillment; and in it is your happiness (v. 14), otherwise you will destroy each other (v. 15), and the means for strengthening in love: live according to the spirit, which has now been freed from the slavery of the flesh and, with the help of the Holy Spirit, overcomes the flesh, so that now you often do not do what the flesh wants, which previously, before grace, you were accustomed to serve unquestioningly (vv. 16-17). And, therefore, the law, which is lower than the voice of the spirit, is now unnecessary (v. 18). So that you may know what your struggle is with, these are the fruits of the flesh in the area of ​​desires (before enmity) and in the area of ​​feeling (before anger) (v. 19–21), and the fruits of the spirit in the area of ​​feeling and in the area of ​​desires (temperance only) (vv. 22–23). They are above the material precepts of the law, and therefore now the flesh is overcome (v. 24), we live according to the Spirit; so you must do (v. 25). Section two. What kind of leaders should be in a Christian society, and how should those whom they lead treat them (5:26–6:6) I. The apostle's teaching to those who govern and are perfect (5:26–6:5) A) Don't be vain (5:26) Vanity is the pursuit of vain, empty, vain glory from people. The cause of many evils is hidden in it, for envy is born from it, and from envy countless types of evil arise (Chrysostom). It is possible that during the religious turmoil in the Galatian Church, those who were strong in faith entered into disputes with false teachers and their followers, but in these disputes they were carried away by praise from people, for the sake of which they deliberately challenged each other to disputes, and this aroused envy of each other, especially of those who were praised more. So, instead of benefit, the disputes brought or could only bring them harm. But Saint Paul gently eliminates this harm, placing himself among the vain: “let us not be vain,” perhaps because evil was only in its infancy. B) Be attentive to the needs of the fallen and weak (6:1–2) B) Do not trumpet yourselves (6:3–5) Powers come from God (v. 3); their use, with internal self-esteem, does not give rise to praise (v. 4); praise is only from within, and therefore you need to sort yourself out (v. 5). II. Teaching to the Flock (6:6) Those who are guided, for the benefit of spiritual edification, should not spare at least material things (v. 6). Section three. Encouragement to spiritual life and every virtue (6:7–10) But let your freedom not be a cover for laziness and negligence: what goes around comes around. God sees who could do what and who did what (v. 7). And whoever continues to work to please the flesh will not expect anything except torment; whoever works for the spirit will gather life-giving material, not torment, but joy (v. 8). Although it may be difficult to work for the spirit, it is beneficial, and one should not be discouraged by the blows of fate in this field (vv. 9–10). Its content is as follows: I have told you everything on this issue from both the theoretical and practical sides (v. 11) and I ask you no longer on this matter to burden me with your suspicions regarding my apostolic authority or the sincerity of the teaching - let my complete selfless work for the cause of Christ serve as a witness from now on (v. 17). In fact, those who want your circumcision are busy, apparently, so that you and them can hide from persecution for belonging to Christianity through circumcision (v. 12), or even worse - simply in order to gain glory for themselves by the number of their followers, but not in any way in order to more conveniently fulfill the law, which they still do not fulfill, although the acceptance of circumcision obliges them to do so (v. 13). For me, in my work, there is no praise - all praise is to the Cross of Christ (v. 14). What is important here is the spiritual birth—a new creation, not a physical sign—so I am guided solely by the purity of my convictions (v. 15). Whoever lives and acts in the same way - immersing his entire soul in Christ - will receive mercy and peace from God, like spiritual Israel (v. 16). In the last verse, the apostle prayerfully asks to grant the spirit of the Galatians the Holy Spirit, by which they would be guarded and strengthened from temptation. “Amen” is an expression of the apostle’s inner conviction in everything said (v. 18). First Epistle to the Corinthians Inscription and greeting (1:1–3) Here the apostle speaks of his apostolic authority (v. 1), of the unity of the Church of Corinth with the Universal Church in the unity of sanctification and calling on the name of the Lord (v. 2) and, in view of the divisions within it, especially desires peace and grace (v. 3). I. The Apostle thanks God for the grace given to the Corinthians (1:4-7) God is his entirely, for he himself is entirely His—worthy of thanksgiving (v. 4). In Christ he enriched them both with knowledge and with words, with the ability to teach others (v. 5); This is evidenced by the miracles among them of the apostle and the gifts of the Spirit they received (v. 6) to such an extent that the Corinthians have them no less than other Churches, and all that remains is to wait in such full armor for the second coming of Christ (v. 7). II. The apostle expresses hope that God will preserve them to the end (1:8–9) He will establish them in faith and life innocent to the end (v. 8), for He has already called them and by His nature does not change His promises (v. 9). The content of the message is varied. It consists of a series of answers to questions posed to him by the Corinthian Church. Based on the issues addressed in the message, the entire message can be divided into seven sections. First department. Stopping the divisions that have begun (1:10–4:21) Section one. A brief denunciation of the controversy that has begun (1:10–16) I. Apostolic exhortation to unity of speech and like-mindedness (1:10) Premises, as a conclusion from the previous one, an exhortation to unity of speech and like-mindedness (v. 10). Let them unite both in thoughts - with the mind, and in the spirit of love - with the heart. II. Subject of Dispute (1:11–12) Where do they differ (vv. 11-12): one says that he is Paul, the other Peter, and the other Christ. III. Denouncing the absurdity of such talk (1:13–16) Explains how ridiculous it is. Christ is the Head of the body of the Church, and not any of the teachers. The important thing is not who baptized whom, but into whom we were baptized, that is, Christ, and in Him we are one (v. 13); and the apostle is therefore glad that he himself baptized very few in Corinth (vv. 14-15), so that no one would take their baptism as a reason for division (vv. 16). Section two. Determining and eliminating the causes of the rumors among the Corinthians (1:17–4:16) Eliminates the reasons for which divisions occurred among the Corinthians. Moreover, the latter were so not serious that two or three questions were enough to expose the absurdity of the discord and force those who disagreed to come to their senses. But Saint Paul set the goal for the future to ward off any possibility of such phenomena, eliminating the very sources of disagreement. The latter were: I. The First Cause and Its Remedy (1:17–2:16) Too much trust in the decisions of your mind, as well as in human wisdom in general. The main idea of ​​the apostle is that human wisdom and gospel wisdom are two opposites. Therefore, whoever wants to be a student of the wisdom of the Gospel must renounce human wisdom and even become a fool in the eyes of the world. The Gospel is wisdom, but it appears here in a completely simple form, and therefore only those who are not yet entangled in human wisdom accept it, but by accepting it in the simplicity of their hearts, they become wiser than the wise. The apostle further proves these thoughts by indicating, in particular, that A) The subject of the gospel preaching is incomprehensible to human wisdom, and this is according to the intention of God (1:17-25) The apostle was sent for a great mission - not baptism, which anyone can do, but for the gospel, and, moreover, not in the wisdom of the mind, which can lead to divisions and abolish the work of the Cross (v. 17), but in a completely different way. For the word about the Cross, whoever can accept it, is wisdom, in whatever form it is given; and whoever through his life has distanced himself from the truth will experience foolishness (v. 18). This is what the Old Testament speaks of (v. 19), and the same is clear now. Neither the Jewish scribe, nor the Greek questioner, nor the philosopher will understand the mystery of the Cross, with the appearance of which, thus, the wise men proved their inconsistency (v. 20). Therefore God saves not by wisdom, but by violence (that is, by what the world considers foolishness), which the world until that time was not able to understand either itself or from the creations of God (v. 21), because everything here is in faith; and contemporaries want evidence of either miracles or fabrications of the mind (v. 22), and without that, some considered it a temptation, and others madness (v. 23). But for us it is Divine wisdom and power (vv. 24–25). B) Among the Corinthian believers there are not many wise and prominent persons, but having believed, they receive high spiritual dignity (1:26–31) The Lord was pleased to form His Church out of insignificance, and this insignificance became more important than everything important in the world (vv. 26-28), so that no one here would boast of himself (v. 29), for all you have is from God - wisdom, righteousness, holiness, and redemption (v. 30), and all this is from God, for the glory of His One, according to the Scriptures (v. 31). B) The apostle himself came to Corinth in a humble state (2:1–5) He came in a humble form, with a simple word (vv. 1-3) about the Crucified One (v. 2), so that the faith of the Corinthians owed nothing to human wisdom (v. 4), but only to God (v. 5). D) The sermon at the first announcement is simple, but those who believe later in the realm of faith receive knowledge of true wisdom, unattainable by the wise men of the world (2:6-16) This wisdom is not human - the princes of this age (v. 6), but the one that God Himself foretold for our glorification, through redemption by the Cross (v. 7), no one knew it, otherwise they would not have crucified the Lord (v. 8). In fact, they, as those who did not love the Lord, did not see anything glorious in the Savior (v. 9). And we, through revelation by the Spirit, know this wisdom (v. 10), for the Spirit of God, like the spirit in man, knows the inner things of God (v. 11). We have accepted Him into ourselves (v. 12) and to them we explain the given revelation in an appropriate spiritual way (v. 13), which is why our words cannot be understood by spiritual wise men (v. 14), but not by us (v. 15), who have the mind of Christ Himself (v. 16). II. The second cause and its solution (3:1–4:16) The second source of speculation that divided the Corinthians was the incorrect concept of what role the apostles, and after them all other teachers, played in the structure of the Church of Christ, and if we judge them, then from what point of view? St. Paul now explains both. To this end, he shows: A) What is the significance of the apostles in the dispensation of salvation through faith in the Lord (3:1–23) a) People should not be considered the source of the gospel preaching (3:1–4) Transitional thought: the Corinthians are not yet spiritual and therefore do not understand the spiritual order of things, considering people the source of the gospel preaching and the agents of salvation (vv. 1-4). b) God arranges salvation, and the apostles are only His instruments (3:5–9) We are workers, according to the authority given to us (Article 5), and you are a field. One of us plants, the other waters, but God grows everything (vv. 6-7), and we are rewarded not for the result, but only for the work (v. 8). You are only God’s field, His dispensation (building), to which we were sent by God (v. 9). Based on what has been said: c) Edifying lessons for the leaders of the Corinthian parties (3:10–23) The apostle further draws conclusions as a moral lesson to the leaders of division. Having called the Corinthians the field of God, the building of God - the apostles, and the teachers-co-workers and servants of God he calls the builders of God. But the structure of God's church is different from the material, it grows from the inside, so that its previous state serves as the basis for the subsequent one, and thus it is in a constant state of structure. In relation to this, the apostle also speaks about the Church of Corinth. First, only how it was founded by him, and brings out a lesson for builders. It is necessary to build on an appropriate foundation and from the appropriate material, otherwise both the building and the builder will suffer damage. You want to continue my building work, look at the foundation I have laid (v. 10). Its foundation is Christ (v. 11). And then, who is stronger, without relaxation, will withstand the principle of construction, and who is weaker (v. 12), the Judgment of God will indicate (v. 13). There, depending on the result of the test, he will receive a reward (v. 14); but no, he himself will barely be saved, as if from fire (v. 15). Hitherto the apostle looked at the Corinthian Church, as soon as it received its beginning from him, and from this side he gave a lesson. Now he looks at it as if it were a whole building that he built. He does this in order to further frighten the reorganizers, or rather, the destroyers of the Church. Above, he raised the possibility of salvation for them, but now he directly states that “God will corrupt him.” You, the Church of Corinth, are the church of God, and therefore divisions into parties destroy it and drive out the Spirit who lives in it (v. 16), and whoever does this, God will destroy him (v. 17). Next, Saint Paul seems to give an answer to the Corinthians’ supposed question: what should they do? Namely. Lesson three - for teachers (vv. 18-20). Let some (teachers) abandon the wisdom of this age. To be truly wise for God, be foolish for the world (v. 18), because earthly wisdom is only boasting and foolishness before God. All human experience is nothing, and the wise men, according to the Old Testament, themselves fall into their own snares (v. 19). And this is so, for God Himself said the same thing through the mouth of David (v. 20). Lesson four - to the disciples (vv. 21-23). And let others (disciples) stop marveling at her and obeying her wisdom. Do not boast about teachers and their teaching (v. 21), all this is secondary, the main thing is sonship, through Christ, to God. Attention should be directed to him, otherwise, teachers, only means are given to you, and you are Christ’s (vv. 22-23). B) How should we judge the apostles (4:1–16) Not by anything external, but by whether they are faithful to their calling and purpose. a) Main idea for judgment (4:1–5) We ourselves are only God’s servants in the matter of salvation (v. 1), and therefore we can be judged not by the personal properties of each, but by whether we faithfully fulfill God’s work entrusted to us (v. 2). But only the Lord can judge this; even I myself cannot say anything in my favor. So, I submit everything to the judgment of the Lord, this is above all else for me (vv. 3-4). Do the same. Do not judge prematurely; The Lord will come and discuss everything and reward everyone according to his deeds (v. 5). b) Application to the Corinthians (4:6–8) What has been said above should apply to all teachers in Corinth. They should not be arrogant (v. 6), for there has not yet been a test at the Judgment of God. And then everything that they have is from God (v. 7). Further, the Corinthians should not boast that they had achieved everything with their new teachers. No, this is not so, for otherwise the apostles themselves would have wanted this (v. 8). No, the Corinthians do not have that main thing that constitutes the dignity of a Christian - humility, and in this respect they must imitate the apostles. c) The external position of the apostles in the world is far from brilliant (4:9–13) The path to perfection is humility, and in it the apostles are a laughing stock among the world (v. 9), and the Corinthians, their disciples, suddenly consider themselves perfect (v. 10). God destined the apostles to be so humble (vv. 11-13), but were the Corinthians like that? - No. d) Fatherly softening of instruction and reproof (4:14–16) I speak not to blame you, but out of love for you (v. 14), like a father (v. 15), asking for imitation of myself, and at the same time of Christ (v. 16). Section three. The Apostle informs about Timothy’s embassy to them and about his imminent arrival and gives suggestions in order to sober them up (4:17–21) For now I am sending Timothy to you (v. 17), but in view of the fact that in my absence many have become proud (v. 18), I will come myself to test their perfections, and not in words, but in deeds (v. 19); for for the Church of God it is not the word that is important, but the deed (v. 20), therefore the guilty must repent if they do not want the apostle to come not with love, but for punishment - with a club (v. 21). Second department. Reproaching and correcting moral shortcomings (5:1–6:20) Section one. The Apostle denounces the Corinthians for their indifference to the incestuous man and pronounces judgment on the latter (5:1–8) I. The gravity of the sin of incest and the condemnation of the indifference to it of the Corinthian Christians (5:1-2) Sin is such that it is unheard of even among the pagans (v. 1); But you are proud to have such a person among you (v. 2). II. Judgment of excommunication against an incestuous man (5:3–5) From Ephesus he gives the order (v. 3) that at the full meeting of the Church (in the name of the Lord) by the power of Jesus Christ (v. 4) he should be delivered to excommunication and into the power of Satan, who would torture his body, and then his spirit would be saved (v. 5). III. Why should this be the case for all sin (5:6–8) There is nothing to boast about here; one must be afraid of the infection of sin. Your old leaven spoils the whole dough (v. 6), you need to cleanse yourself of it. Now the Passover of Christ has come, and there should be nothing leavened (v. 7). So, let the old things go, and let us live with the unleavened bread of Christ’s life (v. 8). Section two. Instruction on the cleansing of Christian society from all obvious sinners (5:9–13) It is expressed in the requirement not to mix with any sinner (v. 9) among Christians, not even to eat with him (v. 11). That is why he concludes: cast out the wicked from among you (v. 13). As for the pagans, they must be left to the Judgment of God (vv. 10-12). Section three. Reproof for litigation before unbelievers (6:1–8) I. Christians must sort out their everyday affairs themselves (6:1–6) Not only matters of a spiritual and ecclesiastical nature, but also purely everyday disputes, the Corinthians must resolve themselves, without bringing them before pagan judges. Who dares to go to court before strangers - the wicked, and not before the saints (v. 1)? If the saints judge both the world and the angels (vv. 2-3), then it is a shame to be judged by the wicked (vv. 4). How is it that we don’t have our own judges (Article 5)? Why do they go to the pagans for judgment? This is a shame for Christians (v. 6). II. It is better to be offended than to allow litigation to arise. (6:7–8) And it would be even better not to litigate at all, with mutual compliance and readiness to endure an insult rather than to offend, and not even allow litigation to arise between one another (v. 7), let alone offend one’s brother (v. 8). Section four. Refutation of sinful and passionate life in general (6:9–20) Having established an internal court in the Church itself for obvious, unrepentant sinners, commanding the expulsion of such from the society of Christians, drawing litigants to the same court, Saint Paul further directs his word to the sinners themselves, especially carnivores, threatening them with deprivation of the Kingdom of God. I. Reproof of the carnal life (6:9–11) The Apostle denounces the life of carnivores and lists which sinners are barred from entering the Kingdom of God (vv. 9–10). Some were like this, but they were washed in baptism, sanctified, and justified (v. 11). II. Deviation from acts of carnality, gluttony and fornication (6:12–19) A) Forbidding gluttony (6:12–13) Contrary to the false interpretation of Christian freedom, the apostle sets its limits, benefits in relation to edification and the preservation of freedom from passions - addictions to anything (v. 12), for food is of little importance than the issue of eternal existence (v. 13). B) Prohibition of fornication (6:13–19) The Apostle teaches chastity, deriving his edification from the essence of the Christian faith. We are members of the body of Christ, for He mysteriously enters into fellowship with us (v. 13). Now He has risen, and we have risen in Him (v. 14). Our bodies are members of the body of Christ, we are united with Him. So, will we take our bodies away from this fellowship (v. 15)? Meanwhile, the fornicator takes away and cleaves to the harlot (v. 16), just as, on the contrary, one who unites with Christ is one spirit with Him (v. 17). Fornication defiles the very nature of man (v. 18), which is the temple of the Holy Spirit (v. 19). III. General conclusion about glorifying the Lord in souls and bodies (6:20) Without giving the body to the service of sin, we must take care that both body and spirit serve for the glory of God. Third department. Instructions on Marriage and Singleness (7:1–40) From the seventh chapter, Saint Paul responds to the letter of the Corinthians to him and resolves various perplexities that arose among them, while giving them instructions about the order of Christian life. In the first place are his instructions on marriage and celibacy. Section one. Marriage Instructions (7:1–24) I. General Marriage Law (7:1–2) It is better to be single (v. 1), but to avoid fornication, get married (v. 2). II. Advice on Marital Cohabitation (7:3–6) In mutual relations, let there be goodwill (v. 3); if husband and wife are one, then each can dispose of their bodies only with the consent of the other (v. 4), withdrawing due to intense prayer, but with fear that this withdrawal will not be a reason for temptation by Satan (v. 5). However, these thoughts are only his personal advice (v. 6). III. Advice to the Single and Widowed (7:7–9) The first is to imitate the apostle in chastity (v. 7), and the second is not to remarry or remarry (v. 8); however, if you have the strength to overcome passion in yourself, if not, get married (v. 9). IV. Advice to married couples not to dissolve their marriage (7:10–24) A) When both spouses are Christians (7:10–11) This is already a commandment of the Lord (v. 10), and after a divorce, do not marry (v. 11). B) When one of the spouses is not a Christian (7:12–24) a) Why there is no need to dissolve such a marriage (7:12–16) Giving instructions to those married, of which one party belongs to the infidels, the apostle advises believers not to divorce if the infidels married to them do not want a divorce (vv. 12-13), for the purity of marriage is not violated here. On the contrary, the faithful party can serve to convert the unfaithful (v. 14), and if that party demands divorce, submit in the name of peace (v. 15). But, in general, in such cases of mixed marriages there is no need to despair of the possibility of the spouse’s conversion, and therefore divorce is not needed (Article 16). b) Everyone in whatever rank you are called, remain in that rank (7:17–24) The apostle tries to dispose everyone so that everyone remains in the state in which they were called to faith. God has determined for everyone his own way of salvation (v. 17): if you are circumcised, therefore remain so; do not be ashamed of your circumcision; if you are uncircumcised, so too (v. 18); for the essence of the matter is in keeping the commandments, which circumcise our spirit (v. 19). Even if you are a slave, it is even better if you serve in the name of freedom in Christ (vv. 20-21), for in Christ we are all slaves (vv. 22). And you have been purchased by Christ, and your way has been shown to you; remain in Him, remembering that you must do everything before the Lord, and not before men (vv. 23–24). Section two. Instructions on Celibacy (7:25–40) I. General provisions on celibacy (7:25–35) A) It is better to be celibate (7:25–28) This is in the name and example of the apostle (v. 25), and for the sake of the gravity of the present time (vv. 26–27); however, whoever marries does not sin (v. 28). B) Reasons why celibacy is preferable (7:29–35) a) The time is already short (7:29–31) You can fall into such circumstances that you forget about everything: husbands about their wives (v. 29), those who cry will not have time for tears and those who rejoice will not have time for earthly joy (vv. 30-31). b) In celibacy it is more convenient to please God (7:32–35) The Apostle wants, in view of the main service to God, to free them from unnecessary worries that their marriage ties impose on people (vv. 32-34). However, this again is not a commandment, but advice (v. 35). II. Applying these Instructions to Action (7:36–40) A) Instructions for virgins (7:36–38) Whoever considers it a shame for his daughter to remain a virgin, let him marry her off (v. 36), and whoever does not, not (v. 37); in general, virginity is higher than marriage (v. 38). B) Instructions for widows (7:39–40) Until the death of her husband, the wife must live with him, and after that she can marry whomever she wants, but only for a good one - in the Lord (v. 39), but it is better to remain a widow. All this is his advice, but he himself gives it meaning in the thought that his advice agrees with the will of the Holy Spirit, whom he has within himself (v. 40). Fourth department. Prohibition of eating food sacrificed to idols (8:1–11:1) Taking advantage of the right of Christian freedom, some of the Christians of Corinth allowed themselves to attend pagan festivals and ate food sacrificed to idols. To justify themselves, they relied on their knowledge that there are no idols as living beings, but only delusions, to which they are completely calm, as “knowing” people. The Apostle accuses them of bringing temptation to those weak in faith with their “knowledge”, and then harming themselves - becoming defiled, although they do not think of doing either one thing or another. Section one. Reproof for tempting the weak (8:1–9:7) I. How temptation occurs (8:1–13) A) In the eyes of the mind, idols are nothing (8:1–6) The apostle points out the inconsistency of the view of the Corinthians in its very essence, in their thoughts about this subject. You write about your understanding of the matter, but knowledge is not everything; it must be supplemented with love, which alone can create (v. 1); and you have little knowledge, although you boast in it (v. 2). The highest knowledge is obtained through love, which will give you a correct understanding of the matter (v. 3); you do not have this love, for you serve to seduce your neighbor, and therefore you do not have true knowledge. And therefore he further expounds the true doctrine of the unity of the Divinity in contrast to the plurality of gods among the pagans (vv. 4-6). B) Why is it sinful to partake in idols’ meals (8:7–13) There is a temptation for the weak, who must be protected. There are still those among you who recognize something behind idols, and therefore see a reproach of conscience in something sacrificed to idols (v. 7). Of course, food itself is nothing before God (v. 8), but beware of tempting the weak with it (v. 9). The weak, seeing you in the church, will taste like you (v. 10), but he does not have your knowledge, and therefore this eating will be a reproach for his conscience; and this is a sin for him, and perhaps from this incident he will again completely turn into paganism and perish (v. 11), but then you are already a criminal against Christ (v. 12). The conclusion is clear, at least for the apostle: give up what offends your brother (v. 13). II. The apostle urges us to refrain from temptation (9:1–27) He exhorts by example. What did the apostle do that the Corinthians could take an example from him on this issue? Answers are given to this. A) St. Paul points to his apostleship (9:1–3) He is an apostle both by calling (v. 1) and by preaching among them (v. 2), this is the protection of his complete freedom (v. 3). B) As an apostle, he could benefit from content from believers (9:4–14) a) First proof of this point (9:4–6) Following the example of the other apostles, who enjoyed support and help from the godly women who accompanied them (vv. 4-6). b) Second proof of this point (9:7) According to the law of everyday customs, the warrior, the vinedresser, and the shepherd all benefit from their craft. c) Third proof (9:8–10) According to the Law of Moses: there it is commanded that the ox also be given room to eat what he threshes (vv. 8-9), which allegorically refers to the apostle, a worker in God’s field (v. 10). d) Fourth Proof (9:11–12) In essence of the sermon: for the spiritual things we have given, one can use the physical things (v. 11), but he did not do this either, so as not to give rise to temptation with a possible criticism (v. 12). e) Fifth proof (9:13) The same is true of the Old Testament priesthood; they fed on sacrifices. f) Sixth proof (9:14) This is also a direct command of the Lord, Who commanded the apostles to live from preaching. So, the apostle could benefit from their support for himself. B) However, the apostle did not exercise this right (9:15–18) He does not write so that next time they will give him this content; no, his praise lies in free preaching, and he does not want to give it up, and therefore he does not need anything from them (v. 15). If he only preaches, there is no praise for him - this is the Lord’s commandment to him (v. 16); and whatever he preaches freely is his reward (vv. 17–18). The conclusion is clear: I sacrifice my right so as not to interfere with the Gospel; you also sacrifice the right of your knowledge and do not eat something sacrificed to idols, so as not to seduce the brother for whom Christ died, and not again plunge into destruction the one whom my preaching saved. D) Saint Paul renounced many other things in favor of converts (9:19–23) Being free, he enslaved himself to everyone (v. 19) in order to be all and all, entering into the position of both Jew and Greek and the weak (vv. 20-22), in order to be a partner in the cause of Christ (v. 23). E) Application of everything said to the Corinthians (9:24–27) What happens at your games? “They run a lot to the place for a reward, although it is intended for one person.” Flee also (v. 24); but just as there, despite the doubtfulness of success, competitors train themselves by abstinence, so much more should you abstain in view of your high goal and the opportunity to obtain it (v. 25). In fact, whoever knows his goal as he does himself will not pay attention to strangers who will tell him that he is only beating air; and you know your goal (v. 26), therefore strengthen your spirit by self-control for success in receiving the crown (v. 27). Section two. Those who eat food sacrificed to idols become defiled themselves (10:1–11:1) I. Examples of God's Judgments (10:1–4) A) Parallel between Christians and Israel (10:1–4) You are baptized, and they were baptized in the cloud and in the sea (vv. 1-2); you partake of the Body and Blood of the Lord, and they tasted spiritual meat and spiritual beer (vv. 3-4). B) Application to Christians of what was in Israel (10:5–14) God did not spare those when they sinned, and He will not spare you, for these were all images for us. Only a few two were saved then - Caleb and Joshua (v. 5). Do not be lustful, like the Israelites, when they switched from sacrifices to carnal knowledge, but for you it’s the other way around (vv. 6-7). Do not expose yourself to the danger of falling into the sin of immorality during meals (v. 8), do not deliberately put yourself in temptation, thinking that Christ will definitely always save you (v. 9), do not complain about shortcomings, like those in the desert (v. 10). Whatever happened to them will also happen to you, for all this was written for your instruction (v. 11). And they, perhaps, relied on their own strength, but you do not rely much on yourself, your knowledge (v. 12). It may be difficult for you to avoid sacrifice to idols, but God will help you (v. 13). So avoid things sacrificed to idols (v. 14). II. Those who eat things sacrificed to idols become partakers of the demonic meal, and therefore are guilty of idolatry (10:15–22) Think like reasonable people (v. 15): in Christian communion we communicate with Christ (vv. 16-17), the same thing happened in the Israeli sacrifices - those who partake of them become fellow members of the altar (v. 18), and in the sacrifice to idols they become fellow members, but to whom? – To those who are served through sacrifices, that is, idols. Who are they? True God? - No, idols are demons (vv. 19-20). So, it is impossible for those sacrificed to idols to communicate with those who communicate in the Cup of Christ (v. 21), otherwise God will be jealous of us, and who can stand! (v. 22). III. How to deal with food so as not to sin by eating something sacrificed to idols? (10:23–11:1) Everything should be for edification (v. 23), and we must act accordingly. Eat everything that is sold in the market, for it is the Lord’s (vv. 24–26), and eat as a guest (vv. 27). But when they tell you that it is sacrificed to idols, then do not eat, so that there is no temptation and condemnation, even if at that moment your conscience is calm, for everything is the Lord’s (v. 28). Have mercy on someone else’s conscience (v. 29), do everything in such a way as not to give a reason to blame either yourself or your faith (v. 30), but everything for the glory of God (v. 31), which, however, will not happen if we serve as a reason for temptation. And this must be avoided following the example of the apostle (vv. 32-33), who must be imitated as he imitates Christ (11:1). Fifth department. Reproaching and correcting some irregularities in church meetings (11:2–3:4) Regarding two items. Section one. Against women not covering their heads in church (11:2–16) Covering heads is a sign of humility and chaste isolation of wives in the family, so any woman who did not cover her head showed disrespect and lack of modesty towards elders. Pagan women uncovered their heads only during sacrifices, as a sign of their special reverence for their god. The Apostle established otherwise, but for some reason the pagan custom did not cease to enter into everyday life among the Corinthians. And it was on this basis that the disagreement arose, in view of which the Corinthians turned to the apostle for clarification, and he gave them an answer. I. An admonition based on the relationship of God to man and husband to wife (11:2-12) First, St. Paul praises the Corinthians for their faithfulness to what they had previously been taught, despite the fact that he did not then explain to them the moral significance of the custom taught (v. 2). Now he gives an explanation, indicating the reasons for what was taught. The head of the husband is Christ, and the head of the wife is the husband (v. 3), therefore in prayer the husband prays with an open head, as a representative of the power of God on earth, otherwise he would humiliate this dignity of his (v. 4), otherwise the wife - by opening her head, she humiliates the position of her husband and herself, her chastity. Then she is all the same as shaven, but none of you wants to be like that (vv. 5-6). So, the husband should not cover his head, but the wife should, for the head of the husband is Christ, and the wife is the husband (v. 7), the wife is from the husband (v. 8), and for the husband (v. 9), and lower than the husband, and therefore has on her head a sign of authority over her, which will delight the Angels participating in prayer with people (v. 10). But this advantage is only here, before people on earth, and not on the issue of salvation, where they are both equal (vv. 11-12). II. Exhortation taken from the laws of nature (11:13–16) Judge (v. 13), after all, nature gave more luxurious hair to the wife than to the husband; This is the glory and beauty of both of them (v. 14) and, in particular, the hair of the woman - the veil of her chastity (v. 15). To think and act differently means to go against the customs of the entire Church (v. 16). Section two. Against disturbances at love suppers (11:17–34) I. Pointing out and rebuking the discord at love feasts (11:17–22) He condemns these assemblies (v. 17); here they have divisions (v. 18). In general, the apostle has nothing against differences of opinion as a means for clarifying the truth, but (v. 19) the differences of opinion of the Corinthians are not good. Because of them, they have something worse (v. 20): everyone eats ahead of time what he brought with him, and even to the point of indecency, but then it is better not to go to church, for this you have at home (vv. 21-22). To dispose them to spend their time properly at these suppers, the apostle says further II. About the Sacrament of the Body and Blood of the Lord (11:23–32) A) Establishment of the Sacrament of the Body and Blood of the Lord (11:23–26) The Apostle speaks about this not on his own behalf, but that it was revealed to him by the Lord (v. 23), that the Lord Himself established the Sacrament in His remembrance (vv. 24–26). This is his goal! Are you acting in accordance with this goal? B) About the worthy approach to the Sacrament of the Body and Blood of the Lord (11:27–32) We must prepare ourselves for this Sacrament. Cultivate in yourself those feelings that are commanded by Christ, otherwise you are a culprit against His Body and Blood - His murderer (v. 27). We must prepare ourselves by testing our conscience - repentance (vv. 28-29). God's judgment is inevitable, and this is reflected in your illnesses or even death (v. 30). But this would not have happened if we had first judged ourselves - tested ourselves in our conscience (v. 31). And it is good that He now punishes us for this, and does not postpone judgment until later, when He would condemn us with the whole unfaithful world (v. 32). III. Rules regarding love feasts (11:33–34) Do not disturb the unity of the meetings (v. 33), and whoever cannot wait for others should eat at home (v. 34). This was the main thing he wanted to tell them, hoping to supplement the instructions during a personal meeting. Sixth department. About spiritual gifts (12:1–14:40) In the primacy of the Church, the extraordinary gifts of the Holy Spirit were manifested with special force in believers, which made it clear to everyone that only Christianity is the one true religion and faith pleasing to God. All these gifts of grace were sent, in addition to witnessing the truth of faith, also so that with their help the entire Church would be edified and strengthened in faith and love. But the Corinthians, with childish vanity, boasted to each other of their gifts, especially the gift of tongues to those who did not have it; and in the meeting, everyone was in a hurry to discover his gift, edifying only himself, so in the meetings there was noise and disorder instead of general edification. To enlighten them, Saint Paul first writes about the gifts of grace in general, explaining how they are equivalent both in source and in their meaning in the Church, and then about love, as the container and at the same time the condition of the gifts. Section one. About gifts of grace in general (12:1–31) I. The general action of grace-filled gifts in man, in contrast to paganism (12:1–3) There was constraint, but here there was freedom, for there they were outside of nature, but here - in nature itself (vv. 1-2), there they could blaspheme Christ, but here they could not (vv. 3). II. Spiritual gifts are equal in their source, purpose, and purpose (12:4–11) The apostle claims that with all the variety of gifts they have one source - the Holy Spirit (vv. 4-7). The apostle divides all the gifts of the Holy Spirit into three classes according to their significance for the benefit of the Church: gifts of knowledge and the word of teaching, gifts of practical life, extraordinary gifts, less useful for the edification of the Church (vv. 8-10). But they all come from one source - the Holy Spirit (v. 11). III. Gifts of grace are given for the benefit of the whole Church (12:12–26) The members of the body are members of the Church, of which Christ is the Head (v. 12), for we all live by one Spirit (v. 13). But the body, as such, consists of many members (v. 14); here there is complete mutual communication - none of the members of the body refuses the other (vv. 15-21), they are so closely connected with each other, helping and mutually supporting the weakest (vv. 22-25), so that the suffering of one is felt by everyone, and their joy is only common (vv. 26). IV. The distinction of gifts is for the good of the whole Church (12:27–31) There are various ministries here. Just as members in the body (vv. 27–28), each cannot be everything in the Church, just as one organ cannot replace the whole body (vv. 29–30). But if you desire higher gifts, then seek (v. 31). I will tell you that the point of Christ’s life is not gifts. There is something in Christianity that is higher than all gifts - the most excellent way, the way of life, the spirit of life in Christ Jesus. And this is what I want to show you now. Section two. About love as the highest path (13:1–13) I. The apostle first shows the superiority of love over all gifts and exploits (13:1-3) Having proved that without love there is no benefit either from faith, or from knowledge, or from prophecy, or from the gift of tongues, or even from a perfect life and martyrdom, the apostle describes the beauty of this unparalleled virtue, decorating its image, as if with some kind of paint, with various kinds of virtues and carefully combining their parts. II. Love is superior in nature to all gifts (13:4–7) III. The superiority of love over all gifts is that it endures forever (13:8–13) Love is above all gifts, above prophecy and the gift of tongues (vv. 8-9), knowledge (vv. 10-12), faith and hope (v. 13), for it never fails (v. 13). Having indicated the high importance of love, the apostle advises the Corinthians to strive for it and at the same time pray to receive spiritual gifts, especially prophecy before the gift of tongues. Section three. On using the gift of prophecy and the gift of tongues (14:1–40) I. The Prevalence of the Gift of Prophecy over the Gift of Tongues (14:1–25) A) The gift of tongues, without interpretation, is for the edification of those who have it (14:1–20) The gift of tongues, without interpretation, is only for the edification of oneself, but prophecy is for the edification of others (vv. 1-5). For example, if the apostle spoke in an incomprehensible language, he would not be understood, just as before the formation - an unclear signal (vv. 6-11). Therefore, seek a gift that is useful for the Church, that is, prophecy, or, with the gift of tongues, their interpretation; then prayer by the Spirit will be understandable to everyone (vv. 12-19), otherwise the gift of tongues is mere child’s play (vv. 20). B) Prophecy is for the edification of all believers (14:21–25) The gift of tongues serves as a sign for unbelievers, and prophecy serves as a confirmation for believers (vv. 21-22), otherwise the gift of tongues alone is useless and even harmful (vv. 23-25). II. Rules for the use of the gifts of prophecy and tongues in the church (14:26–38) A) General law of the use of gifts (14:26) First the general law is given (v. 26): everything is for edification. B) Private rules (14:27–36) a) To those who speak in tongues (14:27–28) Speak no more than two or three times and without interrupting each other, and moreover, when there is an interpreter, and if there is no interpreter, remain silent. Also speak in order - both two and three; Moreover, whoever is the last, that is, has just received the revelation, speak, but the one who received the revelation earlier, perhaps while still at home, remain silent (vv. 29-31). And here there is nothing impossible, for the Holy Spirit does not act by force (vv. 32-33). It is prescribed to remain silent in church, and not to teach in any way, for the wife is lower than the husband (v. 34). Ask your husband about things you don’t understand, and then at home, and not in church (v. 35) - this is the general church custom (v. 36). B) General conviction to fulfill what was said (14:37–38) He who is understanding will understand what is said (v. 37), but he who is not understanding will be silent and do it (v. 38). III. Conclusion of all that has been said about the gift of prophecy and tongues (14:39–40) So, having begun to talk about the gifts of prophecy and tongues, the apostle first proved that the gift of prophecy is better and more useful for the Church than the gift of tongues, now he concludes: be zealous for the gifts of prophecy, but when someone receives the gift of tongues, do not forbid him to use it with the restrictions that I have made. To this he mainly attaches the words that “only everything is decent and in order,” and how decent and in order, he already depicts this in the above rules. Seventh department. On the resurrection of the dead (15:1–58) Section one. Evidence of the resurrection of the dead from the body (15:1–34) I. The certainty of the resurrection of Christ in the flesh (15:1–11) At the basis of his teaching about the bodily resurrection, the apostle places the certainty of the resurrection of Christ Himself in the body, for with the recognition of this undoubted fact, as evidenced by the mass of people who saw the Risen One, the possibility of our resurrection cannot be denied. II. Denial of the resurrection introduces disorder into the Christian worldview (15:12–19) If Christ is not resurrected and we are not resurrected (vv. 12–16), then there is no redemption (v. 17) and future life (v. 18), and then we are the most miserable people (v. 19). III. The power of Christ's resurrection is such that it will also resurrect us (15:20–28) If in Adam we all died, then in Christ we will all be made alive (vv. 20–22). With His Resurrection, Christ laid the foundation of His Kingdom (v. 23). It will be realized only after victory over sin, and then the Kingdom of glory will begin, which the Savior will hand over to God the Father (vv. 24–28). IV. Convictions to Accept the Truth of the General Resurrection (15:29–32) A) Conviction taken from the idea of baptism (15:29) We are baptized not into the dead, but into the living, otherwise there could be no rebirth. B) Conviction drawn from the experience of preaching the resurrection (15:30–32) The Apostle convinces us to accept the truth through the experience of his sorrows and dangers when preaching about the resurrection. Thus, through faith in the resurrection, both the idea of ​​baptism and the meaning of the suffering of the apostle are clarified. V. A brief exhortation concerning all that has been said (15:33-34) Avoid evil influences that have inspired them with lies about the resurrection (v. 33), and drive away false thoughts from their souls (v. 34). Section two. Teaching about the manner of resurrection and the properties of resurrected bodies (15:35–53) The unbelieving Corinthians confused the belief of the rest in the resurrection of the dead by offering objections, to which the apostle answers in detail. I. By what power will bodies be resurrected (15:35–38) The apostle answers: by the will of God, through nature, as happens with plants, when a grain is born from a rotten seed. II. In what form will bodies be resurrected (15:39–50) A) They will be different from each other (15:39–41) They will be different, just as the earthly and heavenly bodies are different among themselves - with each other and within themselves. B) The apostle points out the differences between resurrected bodies (15:42–44) The very features of this difference: instead of corruption - incorruptibility (v. 42), instead of humiliation - glory and instead of weakness - strength (v. 43), instead of soulfulness - spirituality and immortality (v. 44). B) Resurrected bodies will be spiritual, not spiritual (15:45–50) The difference between bodies resurrected from those on earth should be undeniable also in terms of the idea of salvation, for the corruptible will not receive salvation, and incorruptibility can only be received from Christ, just as we receive corruption from Adam. III. Prophecy of how the future resurrection will take place (15:51–53) At the sound of the Angel's trumpet, the bodies of the dead will rise spiritual and immortal; in the same way, we who have lived up to this moment will change, like those (vv. 51-52), such is the law regarding this change (v. 53). Section three. A song of victory over death with a short exhortation (15:54–58) The power of death, sin, and its power, the law, have perished. Christ freed us from both (vv. 54-57), and now all that remains for us is to be firm in the Christian life (vv. 58). A) Orders for the preparation of alms for the Jerusalemites (16:1–4) He asks to be guided by the rules given to them for this case in Galatia (v. 1), to put aside a little on Sundays (v. 2), and then to give everything to the apostle to send to Jerusalem (vv. 3-4). B) Announcement of his plans for travel and preaching work (16:5–9) Winter and spring until Pentecost - in Ephesus, where there is a lot of work because the door to the Church is wide open to them, in the summer in Macedonia, in the fall for a little while in Corinth, and then again in Macedonia, in the fall to arrive for the winter in Corinth and from here go where the Holy Spirit indicates. C) The command about Timothy with the message about Apollos (16:10–12) He asks to receive with honor Timothy, who was sent by him to establish affairs in the Corinthian Church (vv. 10-11). And as for Apollos, whom they asked to send to them, he says regarding this that now he cannot come, but will come later, when it is convenient for him (v. 12). D) Reminders to stand firm in the faith, not to abandon mutual love, and to give credit to those who labor among them in the cause of God (16:13–18) Be courageous when enduring troubles for your faith (v. 13), and let love strengthen you with the consciousness of mutual sympathy (v. 14). The house of Stephen, the first convert among them and now apparently their leader, should be treated with respect (vv. 15-16), especially in view of his embassy to the apostle on the basis of real perplexities, and in view of his personal sympathy for him and the other envoys, who by their visit so vividly reminded the apostle of the whole Corinthian community and calmed his troubled mood, as well as that of the whole Church (vv. 17-18). E) Greetings, expressions of good wishes, bows (16:19–20) On behalf of the Asian Churches, Aquila and Priscilla with their community (v. 19), greetings with a holy kiss (v. 20). E) The last word and good wishes of the apostle (16:21–24) He writes his greetings personally (v. 21). One must love Christ, without which there is no communion with Him. Otherwise there will be excommunication, and this is true, just as it is true that the Lord has already come (v. 22). So, may the grace of Christ be with you and in this grace the love of him, the apostle towards them, mysteriously, not by earthly ties, connecting him with his disciples in Corinth (vv. 23-24). Second Epistle to the Corinthians It is no longer especially, as in the Epistle to the Galatians, that the apostle insists on his authority of apostleship; indicates Timothy next to him, whom they should treat as a fellow apostle with respect. And the message itself is addressed, as it were, to all the Asian Churches, sending them both grace for the integrity of spiritual life and peace in relationships. There is the closest union between the apostle and the believers, which he proves by the fact of mutual consolation and mutual prayers. Thanks be to God for consoling him and all his co-workers in grief in the thought that God is doing this for the good of the believers. The consolation the apostle received from God is transferred to the believers who come into contact with him (vv. 3-4). It happens that in proportion to the suffering, consolation is also given (v. 5), therefore the suffering of the apostle, turning into consolation, also serves for salvation, especially since it occurs both for them and for him in suffering for the faith (vv. 6-7). Then he adds that the prayers of believers also contributed to their participation in getting rid of troubles. As if as an example of his sorrows and the communication of the Corinthians in them, the apostle points to the incident that happened to him in Ephesus, when he was thrown to the beasts; His situation was difficult then, but God delivered him, as if raising him from the dead, so death was inevitable (vv. 8-10), and this was not without the participation of the prayers of the Corinthians (v. 11). Part one – theoretical (1:12–7:16) Section one. Reason for change of travel plan (1:12–2:11) Why did the apostle not come to Corinth, although he promised to do so? His enemies said that he was frivolous, therefore, he could not be trusted, and this thought was transferred to the work and dignity of the apostolic preaching. To this the apostle gives them the answer that he fulfills his ministry with the sincerity and truth that are characteristic of Christ and Christianity. I. The Sincerity of the Apostle (1:12–14) I have always and everywhere acted with a clear conscience, and I did the same now with you. All his activities bore the imprint of simplicity and sincerity, as the fruit of a life inspired by grace, and not carnal wisdom (v. 12). What he writes is the truth; and he is confident that on the day of Judgment they will not mistake each other (vv. 13-14). II. The unfoundedness of interpreting for the worse that the apostle changed his plan (1:15-17) Based on this, you should not misinterpret the fact that I changed the plan of my path, and do not think that this was done out of my frivolity, as if there was some kind of trick here. He did not assume so much suspicion in them, promising to come to them for their own joy (v. 15). His path was through Corinth to Macedonia, then again to them and to Judea (v. 16). If he did not get to them, then the fault here is not in his frivolity, but in the will of God (v. 17). III. This change of travel plan does not cast any shadow on the immutability of the gospel truth (1:18–22) But that’s not all: I’m afraid that you might go further and, from the seeming instability of my promise, conclude that my entire sermon is unsteady. But no! After all, our word also has its mark on you - you have the anointing. So, our preaching was true. The Gospel of St. Paul is full of truth, for it is from God Himself, Who is the Truth (v. 18). Did not all that was preached among them come to pass (vv. 19-20); Yes, and you already have evidence of this in your souls, having received as a deposit from God in your hearts - His Spirit, which you feel in yourself both in the forgiveness of sins and in the feeling of sonship with God (vv. 21-22). IV. The real reason for the change in travel plan (1:23–2:4) From this you must conclude that the reason for my change of path was a particularly important reason: I did not want to come to you as a judge, but expected that you yourself would correct your shortcoming (with an incestuous man). I did not want to upset you (v. 23), but, being confident in your faithfulness, I left you to correct yourself (vv. 24–2:1). Otherwise, if he had arrived and found them still out of order, the sorrow would have increased even more, so for now he sent a message to them (v. 3). So his behavior was due to his special love for them (v. 4). V. On the pardon of the repentant incestuous man (2:5–11) The Corinthians did well to excommunicate the incestuous man, as the apostle wrote to them, but now, due to repentance, he asks to be accepted into fellowship. The sinner is guilty not so much before the apostle as before the Corinthian Church, having introduced desecration into it, therefore the apostle, having punished him, punished him out of love for them (v. 5). Now this chastisement is enough (v. 6), accept it with love for encouragement (vv. 7-8). As previously, in fulfillment of my will, you excommunicated him, so now, in fulfillment of the same will, accept him (v. 9); and then I will also accept on behalf of Christ (v. 10), so that my brother does not perish in disunity with the Church (v. 11). Section two. On the height of Christian revelation, or gospel truth, with an account of how it is established on earth (2:12–7:1) I. Introduction to Conversation on Gospel Truth (2:12–13) In Troas and with the success of the preaching, but without news through Titus, he was in sorrow and hurried to Macedonia to meet him to find out about the state of affairs in Corinth (12-13). II. Contemplating the power and glory of gospel truth (2:14–7:1) A) On the properties and effects of Christian revelation or gospel truth (2:14–4:6) a) The word of the gospel is self-attesting (2:14–3:3) The Apostle thanks God that all is well, and like a conqueror in the incense of victory and triumph he moves forward (v. 14). The incense of his preaching is destructive to some, but brings salvation to others. Such is the power of this word of God, but it is not from people, but from God (vv. 15-16). All that remains for us is not to add anything to the Divine teaching, which false teachers do, as if to explain it (v. 17). The best evidence of the truth of the gospel is the believers (3:1), for example, and the Corinthians (v. 2): in their hearts lives the scripture of His law written by the Holy Spirit, which was made (that is, inscribed) by the servants of the Spirit - the apostles (v. 3). b) The word of the gospel is not ours, but from God, and it is more glorious than the revelation of the Old Testament (3:4-11) So, the Spirit wrote his teaching in the hearts of people, but this does not happen for the sake of the merits of the apostles themselves, but for the sake of Christ, therefore they have hope in Him alone in this case, and for His sake God gives them strength (vv. 4-5). It is more glorious than the Old Testament revelation, how much higher is the spirit and life - death and letters (v. 6), and the visible shine from the face of Moses - the inner glory with which the hearts of the servants of the New Testament are full; one is so much higher than the other (vv. 7-8), further more glorious, in how much justification (the content of the New Testament) is more glorious than condemnation (the content of the Old Testament) (v. 9). Finally, all the visible glory of the Old Testament passed away - faded away as a temporary phenomenon, before the unceasing - eternal service (vv. 10-11). c) The word of the gospel is bright in itself and enlightens everyone (3:12–18) In the hope that they, the apostles, have more than Moses, their word is bolder (v. 12). They reveal the truth more fully to the people; Moses had to hide the Divine within himself under a veil from the face of the people. The people were given the skeleton of what later became the very essence in Christ. He had only prototypes in rituals and other things (v. 13), so now this veil lies over their eyes (vv. 14-15) until they turn by faith to Christ (v. 16); and when they are given adoption by the Spirit, the latter will free our souls from the passions that prevented us from freely seeing the truth behind the rituals (v. 17), and believers will be able to look completely freely at that Divine, from the sight of which Moses hid his face before the people (v. 18). d) The word of the gospel is irresistible, self-effective (4:1–6) The Apostles are assisted by the Spirit of God, and with Him they boldly go to the work of preaching (v. 1). Without any cunning tricks to lure people into their party, they appeal only to the conscience of people, as before God (v. 2); and whoever has not yet lost his conscience and the fear of God, whoever is not one of those who are perishing, will be saved (v. 3). Those who have the god of this age, the enemy of everything spiritual, has hidden everything that is higher than the material, they perish. But whoever receives the word, for those it is saving (v. 4), for in him they recognize Christ the Comforter (v. 5). So now what happened in the days of creation is being accomplished. Just as then the glory of God shone around the world, so now the glory of the knowledge of God through Jesus Christ has shone around everyone (v. 6). B) Treasure of grace in scanty vessels (4:7–5:10) Having outlined the essence of the apostolic gospel and shown the greatness of the glory of the New Testament revelation of salvation, Saint Paul further shows how outwardly the ministers of this gospel are humbled. a) The goals of the outwardly humble state of the ministers of the gospel (4:7-12). It was for the greater glory of God and to promote the faith of the apostles themselves, taught by preaching, that the power of our gospel deliberately settled in us, the weak and infirm, so that they could see that it was not we who were doing this, but the Divine grace living in us (v. 7). So, despite all our adversities, we are strong precisely by this strength (vv. 8-9); It is as if we always die for the cause of Christ, but therefore we ourselves always come to life by the power of the Lord, for with the sufferings of Christ His life is revealed in us (vv. 10-11); but, constantly reviving us for new exploits of the gospel, we also revive you to life in Christ by the power of preaching (v. 12). b) The apostles in the work of evangelism are inspired by the confidence of their future co-glorification with the Lord Jesus (4:13–15) The Apostle says that what evangelists endure during their apostleship is supported by the confidence that for their preaching they will participate in the glory of Christ in the future life. We act, together with David, in accordance with our faith (v. 13) that the Lord will accept you and us together into His eternal Kingdom (v. 14), so that everyone together glorify God, since the glory of God is the final goal of the entire work of salvation in Christ (v. 15). Having touched upon the question of eternal life, the apostle now dwells especially on it, because contemplation of it gives special stability in goodness. c) Contemplation of the future life (4:16–5:10) The future life is full of glory (vv. 16–18) Confident in the future life, we do not lose heart in sorrows: let the old man in us decay, but the inner one is renewed hourly (v. 16), for temporary sorrows create bliss for us (v. 17) and, living in the interests of the unseen in the future, we become stronger in troubles for this future glory (v. 18). Why the Hereafter is Especially Desirable (5:1–5) Our body is only a temporary dwelling for the spirit; after its death, we must move to a new home, already eternal, for such a dwelling (v. 1). We long for this promised dwelling, but our soul must prepare for it, clothe itself in the beauty of good works corresponding to it, so as not to be naked to the shame of all (vv. 2-3). We now long for our body to change, freed from everything corruptible (v. 4); for this is why we were created, but first we fell, and then by the resurrection of Christ we were restored to the rights of a grace-filled life, and in the meantime we received a guarantee of it in the Sacrament of Baptism (v. 5). What must one do in order to be worthy of the future glorious life (vv. 6–10) Although we are generally calm about the future at the thought of eternal life, our stay in the body, of course, removes us from the Lord (v. 6), because now we live only by faith in the Lord, and not by His knowledge (v. 7). But, wanting to leave the body (v. 8), we must prepare for communion with Him, doing His will (v. 9), so that our body may be worthy of the bliss that the Lord prepares for us at His second coming (v. 10). C) How the Gospel is preached (5:11–7:1) The Apostle speaks of how the preaching of the Gospel proceeds. Through Christ, God reconciled the world to Himself and gave us the word of reconciliation, so we now walk, convincing everyone to be reconciled to God. We say the same to you Corinthians, adding advice. a) Be careful not to miss the favorable time (5:11–18) All that the apostle had previously said about the height of his ministry was not intended for the faithful Corinthians, but for those of them who had doubts about it (v. 11), so that you could answer these enemies of my cause about my true worth (v. 12). We always give you an example of humility, but since it concerns the assertion of Divine authority for us, we point out our dignity, step out of our usual modest role, doing this only for the glory of God (v. 13). The apostle is prompted to the work of selfless preaching by the contemplation of what has been done for us by Divine love, when Christ died for all the dead and united them all (v. 14), and so that all those purchased by His Blood should live not for themselves, not according to the flesh, but for Him (v. 15). This is what the apostle does, for whom there is no longer any difference in the flesh between people; he does not even know Christ as the Son of David, but as the Head of all, whose will he must do (v. 16). And all those who have been reborn are now called to a new life, as a new creation in Christ (v. 17), for, having reconciled us to Himself in Christ, the Lord also installed the ministers of this reconciliation among people - the apostles (v. 18). b) The ministry of the apostles significantly helps us in arranging our salvation (5:19–6:2) So, the Lord made peace with the world and sent the apostles with the message to accept this reconciliation (v. 19), and they ask to make peace with God (v. 20), for He Himself did everything for this reconciliation, even sacrificed His Son (v. 21); and now grace is given to you, which you must accept and use for yourself (6:1), for the favorable moment has come (v. 2). c) How the apostles helped ensure that believers did not receive grace in vain (6:3–10) They did not give anyone any temptation or reason to reproach their work of ministry (v. 3); in everything they tried to be at the height of their high calling (vv. 4–10). Having said what the apostles do and how they generally conduct the service of reconciliation, Saint Paul makes corresponding demands on the Corinthians. d) Obligations of those who accepted the preaching of the apostles (6:11–7:1) First of all, they must cleanse themselves of everything bad; and then God will dwell in them and take them into Himself, which is the final goal of rational beings. You should have nothing in common with infidels. Firstly, from the moral side - what do the faithful have in common with unbelievers, secondly, from the mental side - light and darkness regarding the knowledge of God and one’s whole life and its goals (v. 14); thirdly, on the part of their leading persons - Christ and Belial; fourthly, in relation to the beginning and end of life - the faithful with the unfaithful - one knows what awaits him, and the other does not (v. 15); fifthly, from the side of the goal of religion - the communion with God of the Church of God and idols: Christ settled here, and there an idol (v. 16). Just as in ancient times God commanded Israel to shun idols, so now the new Israel is commanded to abandon all this in soul, for God has called everyone into sonship to Himself (vv. 17-18). Therefore, we must cleanse ourselves of all that is bad (7:1). But the apostle asks them to do all this after he called on them to enlarge their hearts to accept him, the apostle, into it, just as he had already accepted them himself (6:11-13). Section three. Expression of joy and comfort brought by the return of Titus with good news from Corinth (7:2–16) Previously, the apostle reproached some of the Corinthians for not loving him enough; now he again asks to accept him into their hearts, especially when they love those who were unworthy of their love (v. 2). He talks about how, out of love for them, he worried about them until Titus arrived with news from Corinth (vv. 3-6). And now he is completely calm and comforted (v. 7), and does not even regret that he somewhat burdened them with his letter, for their sadness was good sadness - according to God, it led through a decisive rejection of sin to the path of salvation (vv. 8-10). This is exactly what happened with them (v. 11). Thus, what was important here was not the work of the sinner himself, but the life of the Corinthians in Christ, that there was no temptation for them from that sinner (vv. 12-13). Finally, he once again expresses joy at their correction and adds that they received Titus well and did not violate the trust that the apostle had in them by sending his messenger, that is, Titus (vv. 14-15). Therefore, he is once again glad that, having become confident in them, he can continue to rely on them (v. 16). Part two – practical (8:1–9:15) The purpose of the speech was to incite the Corinthians to give alms in favor of the Jerusalem Christians, who had to suffer more than others from the fanaticism of the Jews. Section one. Incentives for Charity in Various Examples (8:1–15) I. Motivation by the example of the Macedonians (8:1-6) It is worthy of surprise that on this occasion it is noticed in Macedonia (v. 1): there generosity is directly proportional to their own need (v. 2), so that they are willing beyond their strength (v. 3), it was not necessary to ask for alms from them, but only not to offend with a refusal - to accept (v. 4). For the sake of the cause of God they were ready to give everything (v. 5); It would be good for you to do the same, and therefore I am sending Titus to you, who has already begun this collection with you, so let him finish it (v. 6). II. Other, closer to the Corinthians, motivations for generous almsgiving (8:7–15) A) Even if they have other good qualities, they should not lag behind other Christians in this virtue (8:7–9) I call you to this perfection (v. 7) not by force of command, but only by pointing out the zeal of others in order to arouse your zeal for alms (v. 8), for Christ also deprived Himself of all that was characteristic of Him by His nature, for our enrichment (v. 9). B) The work of mercy is not new for them: they have already begun, all that remains is to finish (8:10–11) You wanted to do this last year (v. 10), and now you will finish it as you wanted before (v. 11). B) Not excessive what is required, but who can do what (8:12–15) Let us not exceed our strength (v. 12), so that there is an equal balance between those who have nothing and those who have a surplus (vv. 13–14), as was the case when collecting manna: there the Lord Himself distributed how much anyone needed (v. 15). Section two. The apostle's order to send Titus to Corinth with the other two brothers (8:16–9:5) So that there would be no delay in collecting alms, Saint Paul decided to send Titus with two brothers for this purpose. Now informing the Corinthians about this, the apostle considers it necessary to say I. Who are sent (8:16–24) First of all comes Titus (v. 16), who took up this matter out of his own zeal (v. 17), and with him another brother, a companion, whom the Church indicated to me specifically for this matter (vv. 18-19); This was required by caution, so that, in view of the abundantly collected alms, there would be no criticism (vv. 20-21). I add to them one more brother, also chosen by the Church for this work (v. 22). Titus is from me, and those two are from the Churches, and I ask them to be received with honor and respect, so that my praise of you will not be in vain (vv. 23-24). II. Why did the apostle send Titus and other brothers to the Corinthians for alms (9:1-5) So that the Corinthians would have everything ready by the time the apostle himself came to them with the Macedonians and so that he would not later be ashamed for them before the Macedonians (vv. 1-4), together, so that all this would be voluntary, and not as an exaction from the covetous (vv. 5). Section three. Exhortations to give generously, willingly, and cheerfully (9:6–15) I. In proportion to voluntary generosity comes God's blessing (9:6–11) Almsgiving is sowing, and as one sows, so will he receive a harvest from God (v. 6). Therefore, we must try to willingly do good (v. 7) and pray to God to grant the Corinthians some of his generosity for the work of charity (v. 8), for according to Scripture, the righteousness of God for the righteousness of men endures forever (v. 9). If only He who gives an abundance of harvest in the field would multiply the fruits of your righteousness - love for mankind (v. 10), so that others would send thanks to God for this (v. 11). II. Voluntary generosity stimulates the whole Christian life and serves to the glory of the Christian profession (9:12-15) Those who receive alms from you will thank God (v. 12) for the fact that He subjugated you to the Gospel of Christ and that this Gospel was not accepted by you dead, but had a living effect on you (v. 13); and not only will they thank God for you, but they will also pray for you that God will abundantly pour out His grace on you (v. 14). And in conclusion, as an expression of his satisfaction with the Corinthians, he thanks God for everything that He has done for them since they accepted Christianity (v. 15). Part three – protective (10:1–13:10) They said that the apostle was strict only in words, because he was very much a stranger to considerations of a purely earthly nature, as if he were two-faced. To this St. Paul gives answers. Section one. “I am as strict in person as I am in writing” (10:1–11) Having introduced a rumor about himself that he is personally humble, and in his absence he is strict (v. 1), and hinting that those who say this about him would not have to experience the correctness of his words (v. 2), the holy apostle explains that it is impossible to judge him by appearances (v. 3). His weapons are not ordinary, but powerful - both for the destruction of evil plans (v. 4), and for the crushing of every false teaching that is contrary to the mind of God (v. 5), which can manifest itself, if necessary, upon his arrival in Corinth (v. 6). Armed with this power, with which each of you can judge, bearing within himself also the spirit of the power of Christ (v. 7), the apostle could appear among them as strict as he was strict in the epistle (vv. 8-11). Section two. “My apostolic title authorizes me to be strict” (10:12–12:18) I. The portion assigned to the Apostle Paul for his preaching (10:12–18) Probably his opponents boasted that they were the main ones in Corinth. To this the holy apostle replies that it was not they, but he, who founded the Church in Corinth, as God directed him to do, and that, therefore, it is not they, but he, who is the master here. They boast by praising themselves (v. 12); and he - according to the work he has completed (v. 13). God appointed him to be in Corinth, He enlightened him with the light of the Gospel (v. 14), and the apostle hopes to be even more successful with them in the gospel (v. 15) and to spread the work even further than them (v. 16), but even here he boasts not about himself, but about God’s help in his work (vv. 17-18). II. On selflessness in preaching the Gospel (11:1–20) He asks for leniency due to the fact that he is forced to talk about himself (v. 1), for he betrothed the Corinthian Church to Christ (v. 2), but evil people may come who want to dissolve this union (v. 3). They will come with a new teaching of the Gospel, but one could still listen to them if they preached something new, which he would not know without them (v. 4), but the apostle is not lower than even the chief apostles themselves (v. 5). Although inferior to someone in the gift of speech, he is not inferior to anyone in knowledge, as the Corinthians themselves know this (v. 6). They had his modesty and undemandingness so as not to give them a reason for temptation, that is, for their own exaltation (v. 7). He used content from the Macedonian Churches (vv. 8-9), but did not take anything from the Corinthians and especially insists on this (vv. 10); he did this not because he did not love them (v. 11), but in order not to give rise to condemnation for self-interest from his enemies, so that they would not have any advantage over him (v. 12), since they actually love to imitate the apostles (v. 13). And this is not surprising, since Satan sometimes takes the form of a bright angel, therefore, even more so, his servants can take the form of servants of God (vv. 14-15). However, the apostle decides to boast not in the Lord, but out of foolishness, since the Corinthians value this foolishness, he will boast in the flesh, like them (vv. 16-19). The Corinthians listen to these self-praisers, and they enslave them to themselves, humiliating them to such an extent that they seem to hit them in the face (v. 20). III. What did the apostle endure during his evangelistic labors (11:21–32) Even if the Corinthians wanted it, the apostle ironically notes, I cannot boast that I act like the false apostles, who rob them and magnify themselves over them (v. 21). But what can really relate to the dignity of my apostleship, I can boast about: he, like them, is a Jew and a descendant of Abraham (v. 22), he is a servant of Christ, who suffered more than anyone else for the work of preaching (vv. 23-27) in the organization of church life (vv. 28-29). He is ready to boast about his weaknesses, in which God’s help to his apostolic deed was reflected (vv. 30-31); The category of these cases should include what happened to him in Damascus (v. 32). IV. The Apostle's Rapture to the Third Heaven (12:1–10) The descriptions of the disasters that the apostle suffered were great proof of his dignity as a true servant of Christ. But some wanted to judge the same thing by the existence of any extraordinary manifestations of the apostle’s closeness to God. It is for this purpose that Saint Paul further narrates about the Divine visions that happened to him. A) About the rapture of the apostle to Paradise (12:1–6) He had a vision, which he did not seem to attribute to himself, either because the state he experienced then was too different from ordinary experiences, or also because his modesty - humility - prevented him from recognizing it (vv. 1-6). In this case, God Himself protected him from the temptation of pride, sending him a special state or set of circumstances that would keep him from exalting himself. B) About the dirty trick of the flesh, given to the apostle to cover up his spiritual perfections (12:7–10) The dirty trick of the flesh is the difficult circumstances of his preaching. God did not want to take away this dirty trick of the flesh from him, so that the power of Christ would be more manifested in his weakness, and with which the apostle himself fully agrees (vv. 7-9). That is why he boasts in his weaknesses, for when he is weak, then he is strong (v. 10). V. About the miracles of the Apostle Paul in Corinth with a reminder once again about free preaching (12:11–18) You ought to praise me, otherwise you make me, in forced praise, reach the point of foolishness (v. 11). In me I have everything that an apostle can boast of - both signs and wonders (v. 12); I don’t have it in me that I used my contents with you, so I won’t use it later, when I come to you for the third time. Just as a father does not take anything from his children for raising them, so I (vv. 13-14) will willingly spend what I have (vv. 15). And not only did I not take from you, but neither did my messengers, who were known for their behavior and honesty (vv. 16-18). Section three. Armed with such power, I will come, I will not spare (12:19–13:10) Here is the conclusion from everything said in this part. Above, he defended his apostolic dignity, but now he says that he did all this not for himself, but for them, and if now they do not correct themselves, he will come to punish them. I am not writing this to justify you in our eyes (v. 19), but to correct you, so that you will have neither strife (v. 20) nor carnal lusts, and so that I will not be ashamed of you before God (v. 21). Twice I promised to be with you, now I will finally come, and this time with the fulfillment of my threat, for just as with two witnesses the law acquires force, so here with two witnesses a warning the word acquires force (13:1). So this is what I warned you about (v. 2). And what this power is, you know for yourself, experiencing within yourself the effect of my preaching and gifts of grace (v. 3). Just as Christ, although apparently weak, is strong in victory over death, so we are apparently weak, but our strength is only hidden, and we can demonstrate it (v. 4). If you want to test us, test us better if you have sufficient faith (v. 5), and you will learn about us later (v. 6); but we pray to God that you do not know this strength: it would be better if we continue to be weak (v. 7). Our strength is only against the enemies of the truth (v. 8), and we are thus glad when we are weak, for then you are strong - everything is going well for you (v. 9). That is why he writes this letter in order to avoid severity when dating (v. 10). Asks to be in peace and harmony (v. 11), greeting each other at prayer meetings with a brotherly kiss. He and his companions bow. (v. 12). Sends wishes for grace from God the Father, love of the Son and fellowship in the Holy Spirit. The word “Amen” affirms the truth of everything said above (v. 13). Inscription and greeting (1:1–7) The writer's title (v. 1) is a servant of Christ with the rank of apostle. A brief indication of the subject of the message: the gospel of the Son of David foreshadowed by the prophets (v. 2) (v. 3), and then in the resurrection - the revealed Son of God - Jesus Christ (v. 4). The right of the apostle to preach about Christ to the pagans, the grace of the apostleship for the subjugation of tongues to the faith (v. 5), and consequently, them too (v. 6). Wishing peace and grace to the Christian community in Rome (v. 7): out of love for them, God called them with grace, which may it increase among them for the sake of Jesus Christ. The apostle sets forth thoughts that encourage the desire to read and become interested in the message. I. The Apostle Commends the Faith of the Romans (1:8) He praises the faith of the Romans and thanks God for it, that they talk about it all over the world, for Rome was its center. II. The apostle expresses his desire to see the Romans (1:9–13) He testifies to his disposition towards them, expressing a desire to see them and make them participants in the benefits of his apostleship (that is, what was given to him by the grace of the apostleship, he can pass on a certain spiritual gift to them). III. The Apostle's Duty to Enlighten All by Faith (1:14–15) He points out the reason for such a desire in the duty that lies upon him - to enlighten everyone with faith, and therefore Rome. IV. Main Subject of the Epistle (1:16–17) The gospel is the power of God, in it the truth of God is revealed (that is, both the very essence of God and the work of our salvation), which appears only from faith to faith, like resting in God, which is what true life consists of, as the prophet said. Part one - doctrine (1:18–11:36) Section one. No one can be justified before God by his own strength (1:18–3:20) Section Introduction (1:18) Everyone (for replacing piety with wickedness and truth with unrighteousness) is subject to judgment - both pagans and Jews. I. The Gentiles Contain the Truth of God in Untruth (1:19–2:16) A) The Gentiles are convicted of wickedness (1:19–23) Religiously, they suppressed piety with wickedness. Although they knew God, they did not honor Him as they should. The wickedness of the pagans and its fruits - the thought of God is innate in the soul of man (v. 19), and the truth of His existence is obvious from the things He created (v. 20), but then they began to forget God, became occupied with earthly things, cast out conscience and the fear of God (v. 21) and instead of God they put their own mind (v. 22), which gave them their god (v. 23). Thus wickedness replaced piety. B) The Gentiles are convicted of falsehood (1:24–31) Truth - moral truth - was replaced by untruth. Here she is with her fruits. a) Sensuality of the Gentiles (1:24–27) They gave themselves over to sensuality: instead of the spirit, the body began to guide them, they became its slaves and reached the bottom in their moral state. b) The iniquities and untruths of the Gentiles (1:28–31) They began to do all kinds of unrighteousness: having driven God out of their mind and spirit, they fell into a depraved mind (v. 28) and sins (vv. 29–31). B) Irresponsibility of those who know and those who do not (1:32–2:16) In addition to all the horror in which the pagan world found itself, it must also be noted that they all have no justification before God at His judgment for their bad character. They knew what to do, but they didn't do it. They are unrequited because they boasted even about sin (v. 32), because they condemned it in others, therefore, they knew what sin was (2:1-2). Even if some are now prospering (v. 3), then they are abusing the mercy of God (v. 4). The judgment will be (v. 5) merciful to some (vv. 6-7) and threatening to others (vv. 8-10), impartial (v. 11) on everyone, depending on his position: the subordinate - according to the law, and the pagan - according to the strength of his conscience (vv. 12-16). In the previous verses, the apostle put the Jews on a par with the pagans before the judgment of God and thereby aroused in them the danger of being condemned. In the following verses he addresses himself exclusively to the Jews and proves that II. Like the pagans, the Jews also contain the truth of God in untruth (2:17–3:20) A) The Jews know the will of God not only for themselves, but also for the Gentiles (2:17–20) By purpose and by feeling, they know the will of God not only for themselves (vv. 17-18), but also for others - the pagans (vv. 19-20), they consider themselves their example and light. B) In fact, the Jews live abnormally (2:21–24) In fact, it turned out that the Jews were living abnormally, in contradiction to their purpose and consciousness. They teach one thing and do another (vv. 21–22). Boasting that they have given the law, they themselves blaspheme it by breaking it (v. 23), and also give the pagans a reason to do so (v. 24). B) The advantages of the Jew show him only as worse than the Gentile (2:25–29) All their advantages over the pagans are useless. They represent the Jew only as worse than the pagan - your circumcision and law are good when you are faithful to the law (vv. 28-29), confirmed by its seal - circumcision, and when this is not the case, then he who does not have the law and circumcision, but lives according to the law, is superior to you (vv. 25-27). D) What is the advantage of a Jew over a Gentile (3:1–8) The apostle answers - great; they were bearers of God’s promises, they, as God’s trustees, were given comforting truths about the Messiah, which they should have been the first to bring and make the world happy with them (v. 2), but it turned out differently. The best (by position and education) of the Jews did not believe, but their unbelief could not be a reason for violating God's promises (v. 3). God is not a lie, but people are a lie (v. 4) and will answer for their lies. Although they say that thanks to their lies the truth of God has spread, and therefore there is nothing to judge them (v. 5), the apostle says that then it would be impossible to judge the world (v. 6). And for evil deeds one could only expect a reward, but there will be a righteous judgment against such - the sophists (vv. 7-8). E) The Apostle accuses the Jews with the words of the prophets (3:9–20) The Apostle again accuses the Jews, but not on his own behalf, but on behalf of the prophets, and thereby makes them irresponsible before the judgment of God. All the advantages of the Jews were not theirs, but from God, but they themselves were full of sin (v. 9). The apostle proves this idea with a number of extracts from the Scriptures (vv. 10–18). If the law thus accuses those under the law, then the Jews are unrequited (v. 19): they cannot say that they still have something fulfilled from the law. The latter himself, without an internal law, which they did not have, led only to the knowledge of their sin (v. 20). Section two. The truth of God comes from faith. God created a special, wondrous image of salvation in His only begotten Son, our Lord Jesus Christ (3:21–7:6) I. The Apostle persuades, attracts and inclines to faith in the Lord Jesus Christ (3:21–4:25) Having proved that the human race itself, by its own strength, could not justify itself before God, because it turned out to be completely and completely depraved by the very essence of its nature and worthy of the wrath of God according to His justice, the apostle says that, despite this guilt of mankind before God, He now proclaims in the Gospel a new image of His righteousness and justification in His Only Begotten Son, through faith in Him. Now a completely different truth has appeared, independent of the works of the law (v. 21) - faith in Jesus Christ and, as such, it is common to all people (v. 22) both because everyone needs it, and because it is given to everyone freely, for the sake of the merits of the atonement of Jesus Christ (vv. 23-24). It was foreshadowed in the Old Testament in the purgatory - for the sake of the Coming, and in the New - for the sake of the Coming One, when by the power of faith the redemptive work of Christ is assimilated, in order to be God both Righteous and the Justifier (vv. 25-26). So now the boasting of the law has fallen away, for all things are now given freely, by faith and grace (v. 27). Conclusion: the time has come for justification, not by law, but by faith (v. 28), so that all would be saved - both Jews and Gentiles. Then there is no need for a law at all? - No, the law is the way, and faith is the fulfillment (vv. 29-30). So faith established the law (v. 31). The apostle takes evidence of the necessity and saving power of faith from the examples of Abraham and David (4:1-25). Justification by faith is necessary, for otherwise there can be no justification as such. Abraham was not justified by the works of the law (v. 1), which, if they have praise, are not in the eyes of God, who knows their real value (v. 2), and it is said directly that he was justified by faith (v. 3), but it cannot be otherwise. If by works, then by duty, but once justified, then by mercy, and not for works (vv. 4-5). Justification by faith is saving. This is what David says, calling him blessed, that is, by faith (vv. 6-8). And this must be said not only about the justification of the circumcised, but also of the uncircumcised. Abraham was justified by faith even before he was circumcised (vv. 9-10), and circumcision was not the cause of righteousness, but a sign of it, so that the uncircumcised also might be justified by faith (vv. 11) and the circumcised - not for circumcision only, but for faith, of which circumcision was a sign (v. 12). The great promises were not given to Abraham and his descendants for works, but for faith, first of all - the inheritance of the world was not promised in a carnal sense, and the promise was before the existence of the law (v. 13). Then the fulfillment of the promise did not rest on the works of the law, although later it existed under the law, for then the promise itself should have ended (v. 14), because wrath comes from the law, but the promise comes from mercy (v. 15). Therefore, to be sure, the promise must be based on mercy, and not on right, that is, law, and then the promise could be what it is, that is, for everyone, and for the Gentiles (v. 16). Abraham's faith was unparalleled in strength, and its fruits were great - the promise extended to us. Whoever believes as he does in Jesus Christ, He will quicken him (as the dead nature of Abraham and Sarah was previously quickened) in His resurrection (vv. 17-25). B) Accessing Grace to Receive Bliss (5:2) B) Confidence of victory over evil (5:3–11) Of which we will be convinced both by our feeling (vv. 3–5) and by reality itself, seeing what the Savior has done for us. He died for us while we were sinners (vv. 6–8); and therefore now, after the shedding of the atoning blood, he will be even more merciful to the redeemed (v. 9). And if He saved by death, that is, before His glorification, now He will now even more enable us to achieve special closeness to God - in sonship (vv. 10-11). III. The significance of Christ's economy in the salvation of all mankind (5:12–21) The apostle explains how the righteousness of one saves all, and he does this by comparing Christ, the New Adam, with the ancient one. Sin and death were in all people (v. 12), for all from Adam and in him sinned before the law (vv. 13–14). Therefore, Adam is the image of the future; namely, just as for the sin of one all became sinners, so for grace all will receive not only forgiveness, but also more - the grace of sonship (v. 15). The apostle further reveals this advantage of grace over crime. Usually for one sin there is one punishment, but grace delivers from many, and not just from one crime (v. 16). There was death, and here the result is life through the sanctifying work of grace (v. 17). The First Adam infused the spirit of disobedience to God, and the Second, the New Adam, infused obedience and life (vv. 18–19). The law brought into the consciousness of people their complete helplessness and, with all the greater force, revealed the beneficence of grace for people (v. 20), so that they could see how great it is, bestowing, instead of inevitable death, life on all humanity (v. 21). IV. Faith in the Lord who saves places an obligation on believers to be holy (6:1–7:6) With the advent of the Kingdom of grace, everyone is invited there by God Himself, but under the condition of being holy and righteous in this Kingdom. Arguing on this matter, the apostle legitimizes this demand, deducing it from our grace-filled, mystical union with Christ. A) A holy life is obligatory for those who are united with Christ (6:1–10) The abundance of grace does not give the right to sin (v. 1), we now live a new life. We died to sin (v. 2) when we renounced it in baptism and received grace-filled power (v. 3), with which we must walk the path to sanctification (v. 4). This path is natural for us, for in baptism we grew together (grafted in) to Christ at the moment of His death, now it remains to extend this connection through a new life in holiness and righteousness (v. 5). But in order to see more clearly what it means to die with Christ and why work is needed in the new life, the apostle explains this: if the old man has died, then his body must die, that is, due to original sin, his passions must also die, which is achieved by continuous work in a holy life (v. 6). For since we have died to sin, we are free (v. 7) and, therefore, we already live with Christ (vs. 8), Who will help us overcome sinfulness by living with God (vv. 9–10). B) Means to combat sin (6:11–14) Further, the apostle suggests ways on how we can persevere in this holiness and how to demonstrate it. The first remedy is to remember that you are dead to sin (v. 11). Second, cast out the sin that dwells in the lusts of the body (v. 12), and to do this, do not give your members to the service of sin, but to the service of God (v. 13), for the reign of sin has ended and the time of grace has come (v. 14). B) Incentives to acquire grace (6:15–23) The incentive to progress in holiness is the consciousness that we have already entered under the direction of a holy life by the help of grace (v. 15) and must fight against sin lest we become its slaves (v. 16); and thank God that you have now been set free from the bondage of sin to serve righteousness (vv. 17-18). All that remains is to serve righteousness now, at least to the extent of the previous service to sin (v. 19). For this is the fruit of such a new life in comparison with the old. Previously you were strangers to righteousness (v. 20), but what were the fruits of this life for you then? It is a shame to speak about them, and their end is death (v. 21); and now - holiness and eternal life (v. 22), for the wages of the one is death, and the fruit of the other is life with Christ (v. 23). D) The Christian is free from the curse of the law (7:1–6) The law also led people to holiness, but it had already died and the relationship with it was terminated, just as the relationship of a wife with her deceased husband is terminated (vv. 1-2). She freely marries another and is right in this (v. 3). Now in baptism you died to the law (sin), or what is the same - the law died to you, and you became free and entered into a new union with Christ who quickened you (v. 4). For before, living under the law, we were in union with sin, which lived in our body (v. 5), but now, having become free from the law, we began to serve God for eternal life (v. 6). Section three. The revelation and implementation of the righteousness of God - under the law, under grace and in the Kingdom of Glory (7:7–8:39) I. The righteousness of God under the law (7:7–25) A) It was not the introduction of the law that gave rise to sin, but human nature (7:7–13) The Law was not guilty of sin. Sin itself is to blame, to reveal which the law was given; it revealed the meaning of sinful thoughts (v. 7). Having entered into the fight against sin, the law raised man to fight and thus revived him out of necessity (vv. 8-9), and man did not resist in this fight. Sin killed a man (v. 10), desecrated the very commandment, forcing him not to listen to it as unreasonable, but to listen to him (v. 11). So the law, although good, was shown to be evil through this very sin (vv. 12-13). B) The essence of sin and how it operates in us (7:14–25) The role of the law in connection with the power of sin living in us: the law is from the spirit, and I am from the flesh (v. 14), there is nothing in common between us, they are opposite, and therefore there is discord in the human soul; but, following sin, a person still does what he hates (v. 15). Consequently, in the depths of nature there is consent to the law (vv. 16–17), and evil is committed under the pressure of sin living in the body, as the entire experience of a person’s life convinces (vv. 18), namely, that the power of evil in him is stronger than good aspirations and pushes him around like a slave (vv. 19–20). This is the law of my life - I love the good and strive for it, but am not able to fulfill it, and the evil is my complete master. Thus, man is not only sinful, but also unable to reform (vv. 21–23). The conclusion is the saddest, and only the Lord can save, and thanks be to Him for this (vv. 24–25). II. The righteousness of God revealed in the kingdom of grace (8:1–10) The whole order of Old Testament life led man to the consciousness of his powerlessness and to the need for God's help - people felt the need for a Redeemer. How will the Redeemer deliver people from sin? Thank God, we believers can now, living according to the spirit, fulfill the law. But how was this possible now (v. 1)? Another powerful Spirit settled in man – God’s; he renewed his weak spirit and gave him predominance over the flesh (v. 2). Christ Himself came and accepted human nature into communion with His Divinity, and cast out sin from it (v. 3), so that we too would live in the spirit of faith in Christ and overcome sin (v. 4). For whoever lives according to the flesh does not care about God, but those who are spiritual do (v. 5). For life in the spirit gives life, but in the flesh leads to a feeling of the nearness of death. One gives life, and the other dies (v. 6), such is the nature of both (v. 7). So, anyone who walks according to the flesh cannot please God (v. 8). Here you are, now according to your calling, Roman Christians who live spiritually, must live a spiritual life and not sin, otherwise Christ is not in you (vv. 9-10). But all this is only the beginning of the restoration of human nature; complete liberation will come after the liberation of man from death and all creation from vanity. III. The manifestation of God's righteousness in the Kingdom of Glory (8:11–39) A) There will be a resurrection of our bodies (8:11–18) The Spirit of the risen Christ will quicken our bodies (v. 11), but to do this we must live according to the nature of this Spirit (vv. 12–13). For whoever lives according to the inspiration of the Spirit of grace is the son of God (v. 14), because this Spirit Himself in us will say from us to God: “Father!” (v. 15). Thus, this Spirit speaks to our spirit about this sonship (v. 16). If we are children, then we are also co-heirs and partners in the destiny of Christ (v. 17), and, therefore, present temporary suffering is nothing in comparison with the glory we expect (v. 18). And not only people will be glorified, but also creatures. B) Glorification of creation as participation in our celebration (8:19–22) The creation also awaits our glory (v. 19), for it has submitted itself to corruption for the sake of its master. Man is condemned to the same thing (v. 20), and this is not done forever, but in the hope of man's liberation (v. 21). In the meantime, the creature groans and suffers, and the apostle hears this with his ears enlightened by grace (v. 22). C) We, too, await our transformation to the glory of God (8:23–39) a) The firstfruits of the given Spirit tells us this (8:23–27) We look forward to adoption as sons in a glorified body (v. 23), but for now what we have is not yet what we are waiting for, otherwise we would not hope, but have already seen (v. 24), but we hope so that we may grow stronger in Christian patience (v. 25). And the Spirit strengthens us in our weaknesses and prays for us and in us, with words that cannot be spoken (v. 26), but which are understandable to God (v. 27). b) God Himself strengthens those who love Him in enduring sorrows (8:28) We know that God Himself strengthens us, sending us sorrows for our own good, and in general He takes care of us. c) Providential plans and actions of God regarding those being saved (8:29–30) How He destined - foreseeing and providing (v. 29), and what He did in fulfillment of this predestination - called, justified and glorified (v. 30). d) Such is the love of God for those appointed for salvation that no obstacles should deter Christians in their path (8:31–34) God is for us, and no one can stop His plans for us (v. 31). If He did not spare His Son for us, then He will already give everything for the sake of this great sacrifice for us (v. 32). Our sins cannot be an obstacle to this either; God has justified us (v. 33). The Judge Christ Himself is our Redeemer and saves those who believe in Him (v. 34). e) The guarantee of our salvation is the unceasing love of God (8:35–39) No external temptations can break our union with God (v. 35), and Christians knew this earlier and foresaw that they were destined to endure a lot (v. 36), because God helps them in everything (v. 37). Even that which is higher than earthly things, Angels or something else, cannot break the union of love with God for those who have already experienced the power of this love (vv. 38-39). Section four. The attitude of Israel and the Gentile world towards the new way of justification (9:1–11:36) The apostle was interested in the fate of the Jews: why are they, called to salvation, now standing outside of it? Gives the answer. I. God justifies everyone, Gentiles and Jews, according to His mercy, received by faith (9:1-33) A) St. Paul’s testimony of his excessive love for his people (9:1–5) Starting to decide the fate of his people, the apostle expresses his love for them, for the sake of which he was ready to sacrifice his salvation for the greater glory of God, for for them everything was given for this glory. B) Rejecting some of the Jews does not contradict the promises of God (9:6–33) God saves not according to a person’s merits, but according to His mercy, so a person does not have any legal rights to this salvation. Salvation is promised to Israel. But who is he? Not the fleshly descendants of Israel (v. 6) and Abraham, but according to the promise, that is, the chosen ones of God, whose birth was through the special intervention of God (vv. 7–9). Likewise, the children of Rebekah were separated by the mercy of God (v. 10) before they were born (vs. 11). God foresaw the character of the nations - the descendants of these brothers, and loved one and hated the other (vv. 12-13). And God had the right to do this, for everything is from His mercy, and not from works, as it was said to Moses (vv. 14-15). God has mercy only on those who are submissive to Him, and those who are not, like Pharaoh, harden him (vv. 16–18); but, however, you cannot sue God, His will is in everything, be submissive, like clay to a master (vv. 19-21). If God chose some to be vessels of wrath and others of mercy (vv. 22-24), then He was not wrong. It was predicted by the prophets about Christians from Jews and pagans, about the election of the pagans - by Hosea (vv. 25-26), that not all Jews will be accepted into the promised Kingdom - by Isaiah (vv. 27-29). Consequently, according to the prophets it turns out: if everything is from mercy, then those who submitted to the will of God and did not rely on their own rights will be saved. The pagans took advantage of this means and were saved, for they did not seek righteousness from works, but from faith (v. 30). But Israel, who sought righteousness by works of the law, stumbled over its self-esteem. Christ did not praise them for fulfilling the law (vv. 31-32), and they did not recognize Him - they stumbled. All this was predicted by the prophet Isaiah about the stumbling block in Zion (v. 33). So, salvation comes from mercy, and the Jews wanted to receive it through the law and died, becoming the culprits of this themselves. II. The guilt of the people of Israel in being rejected by God (10:1–21) A) The Jews did not understand the purpose of the law as a guide to Christ (10:1–4) The general situation is that the Jews did not understand the purpose of the law. The Apostle again assures of his love for his native people (v. 1) and says that the latter, although he had an unreasonable zeal for God (v. 2), wanted to be saved by his righteousness and rejected the truth - the justification indicated by God (v. 3) in the mercy of God, and did not understand the meaning of the law, given only for the knowledge of his sinfulness and helplessness in order to come to the necessity of faith in Christ (v. 4). B) They also neglected the testimony of the prophets (10:5–13) Moses said that he who fulfills the law will be saved (v. 5). But who will fulfill it? Only the one who will fulfill it not by his own strength, but by faith in Christ, which the same Moses predicted, prophetically saying that the law will be fulfilled by the one who has it in his heart. And now the law is already in the heart of man, and Christ did this (vv. 6–8), therefore you must believe in Him, and confess Him, and you will be saved (vv. 9–10). The prophet Isaiah also spoke about this, that everyone who believes in Christ will be saved (v. 11), will not be ashamed of his faith, and there is no difference here between a Jew and a Greek (vv. 12–13). B) Some reasons that remove the last excuses for the obstinacy of the Jews (10:14–21) The objections of the Jews that perhaps there were no evangelists are refuted by the prophecy of Isaiah (vv. 14–15). The reason here is disobedience to the preaching, and again this was prophesied (v. 16). So, all you had to do was listen (v. 17). But perhaps they did not hear or could not hear? This could not have happened according to prophecy (v. 18). They could not help but know that the time of the Messiah had come, because His signs were indicated - zeal for the salvation of those who were not even considered a people (v. 19), the conversion of those who did not look for Him and did not hear about Him (v. 20). But the Jews persisted according to the prophecy (v. 21). III. Future Conversion of Israel (1:1–36) A) The seed of promise (root) has already been saved (11:1–10) The Jews are not all rejected. The apostle himself is a clear refutation of the idea of ​​universal rejection (v. 1). But as it was in the days of Elijah, so it is now: some are saved - the root of the pious (vv. 2-5), these are those who, although they had the law, relied not on it, but on grace in the matter of salvation (vv. 6). And that is why these were saved, but those rejected grace and perished in bitterness (v. 7); as it was predicted (v. 8), so it should be according to prophecy (vv. 9-10). But this is not an accident, but has its deep foundations in the cause of universal salvation, in order to save the pagans through the fall of Israel, whose conversion will arouse zeal for salvation in the Jews. B) The fall of Israel to save the Gentiles (11:11–12) The falling away of those who have not submitted to the faith serves to save the pagans; their fall is not final (v. 11), so that their uprising may be more glorious (v. 12). B) The blinding of the Jews is temporary, after a certain time all Israel will be saved (11:13–32) a) Conversion of the Gentiles for the Salvation of Israel (11:13–24) First, he speaks for reasons of the mind, like the apostle of tongues to the pagans: I appreciate your conversion to Christ (v. 13), but at the same time I mean through your conversion to convert my relatives according to the flesh - the Jews, because with their conversion the bright Kingdom of God will come (vv. 14-15). The Jews will turn to Christ because their root is holy and whole (v. 16). It is true that some branches were broken off, and in their place you were grafted (v. 17), but you are not proud of this (vv. 18–20), lest God reject you (vv. 21–22). The Lord will eventually graft in what has fallen away. So all Israel will be saved (vv. 23–24). b) God's revelation that Israel will be saved (11:25–32) Now he says the same thing, according to the word of God, that God did not completely reject the Jews. There was a revelation to the apostle, namely: about rejection until the Church is filled with pagans (v. 25), and then the eyes of the Jews will be opened, and they will turn to God (v. 26), a sign of which will be their complete correction (v. 27). So, for the sake of saving the pagans, they became enemies of God, but God still loves them very much, for the sake of those covenants that he gave to the fathers, undoubtedly foreseeing the Jewish people themselves (v. 28), for the promises of God are unchangeable (v. 29). And it turned out that before, before Christ, you were opponents of God, and they were submissive, but now it’s the other way around, and the Lord turned the word of preaching to the pagans, and they were saved. Therefore, what is incredible in the fact that God will accept His people who fell away to save the pagans (vv. 30-31). After all, everyone was in rebellion, and through this rebellion the Lord brings salvation to the world (v. 32). So, resistance to the salvation of the world! This was the wisdom of God. D) The Apostle expresses wonder and awe at the ways of the Wisdom of God (11:33–36) The Apostle glorifies God, expresses feelings of surprise and awe at the ways of His Wisdom, which governs the world. Great is His wisdom in arranging the salvation of the world, and who can comprehend its ways except Himself (v. 33). He Himself is the Source of these wise plans and their Executor, and to Him alone be glory forever (vv. 34–36). Amen. Part two – moralizing (12:1–15:13) Section one. Picture of the spirit of Christian life (12:1–2) Conscious of God's great benefits to us, let us devote our body and spirit to serving Him. This is the way of life according to the spirit of Christ. And in what way this life according to the spirit of Christ is expressed, the apostle goes on to say. Section two. Rules regarding the mutual relations of Christians, as an expression of the spirit of Christian life (12:3–21) I. Everyone should occupy the position in the Church that is assigned to him by the gift of faith, and walk through it with all caution (12:3-8) II. The Spirit of Christ must be expressed in the sincere mutual love of Christians (12:9–21) A) Love is the foundation, its strength is in flame (12:9–15) Unfeigned - with aversion from all evil (v. 9), seeking the object of her love (v. 10), always ardent in serving God (v. 11), full of hopes and prayers (v. 12), thirsty for spiritual communication (v. 13), sympathizing even with enemies (v. 14), and even more so with her own, and, moreover, without a shadow of envy (v. 15). B) What prevents love from burning (12:16–17) Arrogance, differences of opinion and presumption (v. 16), quarrels, hostility and revenge (v. 17) hinder. B) How to maintain and rekindle love (12:18–21) We must try to have peace with everyone (v. 18), even avoid all litigious matters, leaving to God the fate of those who offend, as He Himself requires of us (v. 19). The only defense against evil is good, fight with it (v. 20), this will be your victory over evil (v. 21). Section three. How Christians should live and act as members of a civil society or state, then still pagan (13:1–14) I. Christians must submit to established authorities (13:1–7) Revealing the idea of ​​power: the idea of ​​power is from God (v. 1), therefore its opponent is an opponent of God Himself (v. 2). As exponents of the Divine will, leaders are not afraid of the good (vv. 3-4), therefore, one has to obey not them, but God, that is, not only for anger, but also for conscience (v. 5). That is why the people, seeing the benefits in the authorities, support representatives of the authorities - the government - at their own expense, because they see their protection in them (Article 6); and you give them their due (v. 7). II. Dormitory Rules (13:8–10) The basis of everything is love, as the fulfillment of the law, and the root of all evil is pagan customs of life. III. Warning against pagan ways of life (13:11–14) A Christian must avoid pagan customs, for the day has come, Christ has come. Section four. Correcting One Significant Fault of the Roman Christians (14:1–15:13) I. Rules concerning those who are weak in the faith (14:1–12) Among the Christians of the Roman Church there were some Jews who, having been justified by faith in Jesus Christ, had not yet fully assimilated the new path of salvation, did not fully understand Christian freedom and Divine wisdom, were still weak in faith, therefore they were timid about their salvation and were strict, even beyond measure, in carrying out the prescriptions of their ritual law, so as not to anger God by violating it. Therefore, they themselves were alienated from pagan Christians who did not fulfill these instructions, considering them unclean, and the pagans despised them for such pettiness. It is this undesirable phenomenon, in particular regarding the issue of food, that the apostle condemns. Whoever discerns food or the days to eat it, let him do it according to the voice of his conscience - for the Lord. Weakness in faith cannot be an obstacle to fellowship with a brother (v. 1). In fact, people have different views on what they can and cannot eat (v. 2), but they cannot be judged for this, for God judges them for this (v. 3). And in general, it is better to leave the matter of judgment entirely to God, who Himself can lift up the sinner (v. 4); but here, does it matter if one does not eat and the other eats, but both do it for God. Give them freedom to please God, as any of them finds best (vv. 5-6). To Him, the Redeemer and Creator, we belong in life and in death (vv. 7–9), therefore He is the Judge, and not we, of each other. With this in mind, we will not enter into judgment of one another (vv. 10–12). II. The apostle defines the image of external behavior regarding matters of indifference, which can be done or not done, done one way or another (14:13-21) The general law is not to give rise to temptation (v. 13). There is nothing unclean in itself; only the intentions with which people eat are impure (v. 14); Therefore, do not destroy the soul redeemed by Christ (v. 15); other behavior is a disgrace for the Church (v. 16). The idea of ​​the Kingdom of God is different from food or drink, and therefore it is better to completely abandon the use of tempting food, so as not to tempt your brother (vv. 17-21). III. Instruction for the Strong in the Faith (14:22–15:13) A) The strong should not be vain (14:22–23) B) The apostle’s prayer that the Lord would teach people in secret that those who believe in Him will be saved, as predicted by the prophets (14:24–26) B) The apostle teaches the strong to support the weak (15:1–13) Those who are strong in faith must live not only for themselves, but also for the weak, for their edification in faith. This is the will and example of Christ (vv. 1-4); we must follow them. Like-mindedness gives rise to unanimity, which is especially acceptable to God during His glorification (vv. 5-6); Yes, this is completely in accordance with the plans of God, for Christ accepted everyone into fellowship with Himself (v. 7): the Jews - by virtue of the promises given to them, and the pagans - by grace, so that they would all be one, which the prophets also spoke about when they predicted the appearance of the Son of God among the pagans (vv. 8-12). In conclusion, he prays that God, the Source of hope, will teach people to believe in the power of hope, and then thoughts about the possibility of salvation through food will disappear by themselves (v. 13). A) The Apostle explains why he writes this letter (15:14–17) Although Roman Christians themselves do not need instruction by faith (v. 14), Saint Paul does this as the apostle of the tongues, for whom preaching is a kind of liturgy - service, which he performs so that it is pleasing to God, and this is his praise (vv. 15-17). B) What delayed him from seeing them in person (15:18–22) Speaking about the success of the sermon, the apostle says that it spread far to completely new places, and this delayed him from coming to them. C) The Apostle announces when he will visit them (15:23–29) Now he filled all the empty spaces with preaching (v. 23) and wanted to come to them on the road to Spain (v. 24), but one circumstance delayed him - he had to pay a kind of tribute from the pagans to the Jerusalem Christians - alms (vv. 24-27). And after fulfilling this, he will come to them on the way to Spain (v. 28) so that they, as he said above, will be honored to be participants in his great grace-filled gifts (v. 29). D) The Apostle requests the prayers of Roman Christians (15:30–33) So that his path would be convenient - the Lord would save him from his enemies in Jerusalem, and the alms would be accepted with love, and would not be interpreted as bad (vv. 30-31), and then he could come to them in joy (vv. 32). And let the God of peace be with them (v. 33). E) Greetings (16:1–16) Greetings from the apostle's acquaintances and Roman acquaintances among them and good wishes, instructions to accept Thebe with favor (vv. 1-2); greetings from different persons who, as it were, constituted one parish. All (except Nireus) belonged to the number of 70. The apostle concludes these greetings with a general greeting (vv. 3-16). E) Warnings from False Teachers (16:17–20) These false teachers bring rejection from the faith (v. 17), the motivation for their teaching is self-interest (v. 18). The Romans may be firm in their faith, but they are not overly cautious (v. 19). The apostle already sees God's judgment on false teachers (v. 20). G) Final postscript (16:21–24) Greetings from the Corinthians to Roman Christian acquaintances (vv. 21–23). A handwritten blessing (v. 24). Who is writing the message? - By the will of God, an apostle of Christ. To whom? – The faithful and saints of the Ephesian Church, that is, sanctified by grace in baptism and preserving (in their entirety) this grace (v. 1). What does the apostle want for them as saints and faithful? – Grace and peace, which contain all the highest treasures that a Christian needs to possess (v. 2). Part one – dogmatic (1:3–3:21) Section one. Revealing the Plan of Our Salvation (1:3–14) I. How God ordained it from eternity (1:3-6) Glory to God, who has decided to reward us with eternal spiritual blessings (v. 3), for He has decided from eternity to adopt us as sons (vv. 4-5), so that His name might be glorified in Jesus Christ (v. 6). II. How He fulfilled this plan through the Lord Jesus Christ (1:7–10) He redeemed us from original and personal sin, and all this for free - according to the riches of His mercy (v. 7), increasing the latter by revealing to us the wisdom and understanding of that mystery that He, by eternal predestination, decided to unite in Christ, as the Head, both heaven and earth (vv. 8-10). III. How we are all made partakers of this salvation (1:11–14) The Jews, by promise, received an inheritance to minister to the glory of Christ among the Gentiles (vv. 11-12); and the pagans, according to the preaching of the apostles, believed and received the pledge of the Spirit, as a guarantee that they would receive the whole inheritance, that is, eternal salvation (vv. 13-14). Section two. The Apostle introduces the Ephesians to the contemplation of the entire plan of salvation (1:15–3:21) The apostle intends to impress upon the minds of the Ephesians all the greatness of the plan of our salvation in the Lord, so that they would recognize the greatness of the good deed in calling them to common salvation, remember and thank the Lord. I. The Apostle's Prayer for the Spirit of Wisdom to be Given to the Ephesians (1:15–19) He prays that God will give them the Spirit of wisdom to understand the greatness of salvation through an understanding of the greatness of the blessings both given and promised. Prayer (vv. 15-16), so that the Lord would give them spiritual, internal, teaching to know through the inner revelation of God (v. 17). Only let their hearts be enlightened for this revelation, and then they will understand what the hope of their calling is here on earth (the remission of sins, the grace of the Spirit and election to sonship as the basis of blessedness) and what the promise is in the saints (in the riches of glory); what glorious and rich inheritance awaits them in the future (v. 18) and what the power of God has manifested itself in them, that they, according to God’s dispensation, have faith in Him, for it is more difficult to arouse faith in the soul than to resurrect the deceased (v. 19). II. The manifestation of the sovereign power of God in the face of Jesus Christ (1:20–23) Sets out how the sovereign power of God was especially powerfully revealed in the person of Jesus Christ. In the person of Jesus Christ, the once pure and then fallen human nature is exalted, so that now it has become above all and is exalted to sit at the right hand of God (vv. 20-21), and people are not deprived of participation in this glory, but are exalted with Him as members of His body, which He fills with Himself in whole and in parts (vv. 22-23). III. The display of the sovereign power of God in believers in Jesus Christ (2:1–10) We Jews and you Gentiles were dead in our works, as sons of disobedience, that is, the devil (vv. 1-3); but God, out of His love for us (v. 4), revived our decayed nature in Christ, that is, human nature in general and personally for everyone in the Sacrament of Baptism, and all this by grace (v. 5). He not only revived, but also, having resurrected, seated him with Him in heaven (v. 6), however, the latter only in the future (v. 7). Yet everything is done by grace, which, firstly, gives faith (vv. 8-9) and, secondly, the ability to do good works (vv. 10). We only have the desire to believe and the desire to do good deeds, and the very performance of deeds and faith are given by God. IV. The Riches of God's Grace in Saving the Gentiles (2:11–22) This mercy for Jews, and especially for pagans, is also expressed in the fact that the Lord made the pagans, once far from salvation, close to it. Namely: A) How far were the pagans from God? (2:11–12) They did not have the promise and the covenant, far from the community of Israel, and did not have the seal of election - circumcision - and were atheists, but now they have drawn near. B) How they became close to God (2:13–18) The blood of Jesus Christ (v. 13). The Lord replaced the law that determined the relationship of people with each other and with God, by which the Jews were separated from the whole world, with teachings, dogmas, a godly system of thoughts and feelings, in general, with the faith that all humanity, which He united in Himself, had in common two camps - pagans and Jews, creating a new man, and, most importantly, he also gave peace with God, reconciling both in His body and killing the enmity of sin on the Cross; and thus the former enemies were reconciled (vv. 14-16). And now the apostle calls to peace those near and far, that is, the Ephesians, realizing objective salvation (v. 17), bringing everyone to God the Father, like children, by the power of the Spirit, who gives us the right to cry: “Abba, Father” (v. 18). B) How close they became (2:19–22) They became cohabitants of the saints, their own, household to God, even more - the dwelling place of God (v. 19). The church is the house of God, in which believers are stones, and Ephesus belongs to it (vv. 20-22). V. Revealing the mystery of this economy of God (3:1-13) God was pleased to reveal the secret of the salvation of the pagans to them, the Ephesians, through the Apostle Paul, which he does according to the guidance of Jesus Christ and the Holy Spirit. Therefore, what he tells them is the greatest truth for you, according to the power of a special calling. I am the apostle of the tongues, the mystery of your salvation has been revealed to me (vv. 3-4), all will be one in His body, joint heirs of God’s great promises. The gospel of Christ, of which the apostle became the herald, calls everyone to this, but solely for the sake of God’s mercy (vv. 5-7). By this grace, the apostle was entrusted with the gospel of the salvation of the pagans (v. 8), the Lord’s idea of ​​which was such that the idea of ​​salvation would first be kept secret (v. 9), and then, to demonstrate His Wisdom, revealed at a certain time through the Church. Its structure is through Christ, who will give us hope that we will have access to the Father by faith (vv. 10-12). For the sake of all this, the apostle endures the torment of bonds, which, however, consoles him, for there is something to suffer because of; Therefore, the Ephesians should not be embarrassed by the suffering of the apostle (v. 13). VI. The apostle's prayer for the Ephesians to be given an understanding of the mystery of salvation (3:14–21) On his knees he prays for the Ephesians (vv. 14-15), so that they would be rooted in spirit in the inner man (v. 16), would give access through faith to love (v. 17), as the life of the spirit, and would attract Christ into their souls, would know His love, and in fact would comprehend salvation with the saints; and then the eternal idea of ​​salvation, its width and depth and height will be revealed to them by inner experience (v. 18) and, finally, everything is fulfilled completely (to every fulfillment) of holiness in God, that is, they will achieve contemplation (v. 19); and this, and more, may Jesus Christ give you (v. 20), to whom be glory forever. Amen (v. 21). Part two – moralizing (4:1–6:18) From the entire teaching about the Church as a single body, under the headship of the Lord Jesus Christ, the Apostle Paul also derives moral teaching on how Christians, united and renewed in Christ, should live and act. Section one. General structure of Christian life (4:1–16) I. Unity of the Spirit in the bond of peace (4:1–10) The Apostle took up the work of the apostleship for this purpose, in order to create the One Church (Article 1); Therefore, in the spirit of peace and love, we must maintain mutual communication (vv. 2-3), for we are all united into one family of God (vv. 4-6) and must help each other, according to the abilities given to each (v. 7), which were received from the one Distributor of all gifts, from Jesus Christ (vv. 8-10). II. Leadership of Godly Ordained Shepherds (4:11–13) A) Who are the leaders (4:11) In the first place, Saint Paul puts the apostles, as witnesses of the Lord, in the second place - the prophets, who were given insight into the future and the secrets of the heart, and in the third place - the evangelists, who set forth the teaching of Christ in writing. B) Responsibilities of Church Leaders (4:12) The first duty is to ensure that every believer knows his place and does his job as he should. And the main thing is concern for the salvation of the flock. B) Purposes of Church Leaders (4:13) The main thing is the creation of the body of the Church, through the joining of new believers to it, the growth of believers into a perfect husband. III. The return of all things to Christ (4:14–16) Only in the Church of Christ do perfect men grow, but outside the Church people are like babies (v. 14). Containing the true teaching according to the gift of the grace of Christ, let us grow each in our own measure into the body of Christ (vv. 15-16). Section two. General Rules for Christian Life (4:17–5:20) I. The Main Beginning (4:17–24) Do not live according to the customs of pagan vanity (v. 17), leading to blindness of the mind (v. 18), which is the cause of all debauchery (v. 19), but according to the spirit of the recreated person - in pristine purity, for the sake of Christ’s merits (vv. 20-24). II. The very rules of the moral life of Christians in general (4:25–5:20) A) Truth in the word (4:25) B) Hard work with alms (4:28) D) Edification in speeches (4:29–30) E) Removal from all strife (4:31) E) Mutual favor and mutual forgiveness (4:32) G) God-imitating love (5:1–2)3) H) All-round purity of heart from lustful desires (5:3–7) What to avoid (v. 3), how to avoid – strictly developing in oneself a sense of gratitude to God (v. 4). An incentive to avoid evil can be the image of Christ crucified to eradicate our uncleanness, and the image of the Last Judgment (vv. 5-7). Whoever combines them, that is, these rules, in his consciousness, can achieve dispassion and approach the Lordship of God. I) The brightness of an active Christian life in oneself (5:8–10) Christian life, as a feeling of sonship with God (v. 8), and a feeling of the Spirit of God in oneself (v. 9), the Guide in life (v. 10). J) The luminosity of perfect Christians for others who do not yet have the light of life within themselves (5:11–14) Saints must have a beneficial influence on the life around them by exposing wickedness through the example of their lives (v. 11), for it is the light by which the vices of others are visible, and then those convicted will awaken from their sinful sleep (vv. 12–13), as is the custom to awaken them (v. 14). K) Prudence and prudence in behavior (5:15-17). We must value time (vv. 15–16) and act in everything according to the will of God (vv. 17). M) Prayerful abiding in God is the only Christian consolation (5:18–20) In the sorrows that befall Christians, the apostle points to prayerful abiding in God as the only Christian consolation. It is not wine, from which passionate lust is born, that can comfort a person, but the influence of the Spirit. They must be filled with Him (v. 18), drawing Him upon themselves, through singing in the spirit (vv. 19-20) and purity of heart, which he spoke about earlier; both of these means are conditions for the joyful action of the Spirit. Section three. Particular rules of Christian life by state (5:21–6:9) I. The general law of family life is mutual submission (5:21) II. Mutual Duties of Husband and Wife (5:22–33) The image of obedience is that the wife must obey her husband as the Lord (v. 22), and the basis for this is that the husband must keep his wife, like Christ the Church (v. 23). The nature of obedience is spiritual (v. 24). A husband must love his wife, the image of love is Christ in relation to His Church, taking care of her mental and physical purity and her improvement in spiritual life (vv. 25-27). The apostle illuminates the image of their relationship from the height of mystery - the relationship of Christ to the Church (vv. 28-32), but this is in a mysterious sense; but in life, a wife obeys her husband by will, and a husband by love (v. 33). III. Mutual Submission of Parents and Children (6:1–4) Obedience of children, for this is required by both justice (v. 1) and the ancient commandment (vv. 2-3), and parents must take care of the Christian upbringing of children (v. 4). IV. Mutual Submission of Servants and Masters (6:5–9) The property of dependence is only according to the flesh, but the spirit belongs to Christ, therefore obedience must be in the name of Christ out of duty and in simplicity of heart, that is, in the conviction that this is how it should be (vv. 5-8); but masters must also remember that they are accountable to the Lord (v. 9). Section four. Spiritual Christian armor (6:10–18) Protection from God (v. 10), but one must act in such a way that this help can be given to them, namely: one must be on guard against temptations (v. 11-12) and submit to the leadership of God (v. 13). For this purpose, let the truth (in the word of God) gather the wandering thoughts of the mind of man (gird up the loins). The heart will be stocked with righteous dispositions (meekness, humility, love), like armor (v. 14), and the intentions will be towards heaven, on the path of peace (v. 15). Also, childlike faith, obedience to God; she will cover you like a shield (v. 16). The sacraments with which Christ takes us under His protection are the helmet and the sword - the word of God, with which Christ repelled temptation (v. 17). Finally, prayer is intense, constant, like a prayerful mood - in the spirit, with patience and, for strength, prayer for the whole Church (v. 18). He asks for prayers for himself, so that the Lord will end the bonds of the apostle (v. 19) and he can freely preach the mystery of salvation (v. 20). A notice why Tychicus sent to them: let him himself convey everything (v. 21) that cannot be conveyed by letter, for fear of being captured (v. 22). Finally, he expresses his good wishes: the Lord will give everything necessary for the world (v. 23), if they unfailingly remain in His love (v. 24). Inscription and greeting (vv. 1–3) In order to win over Philemon, he points to himself as a prisoner, and to him as his collaborator; then, with a greeting, he invites all his household to favor. Beginning of the Epistle (vv. 4–7) Points to the good reputation of Philemon, for the sake of which he thanks God himself for him (v. 4) and, in particular, for his living and active love for his brothers (vv. 5–7). The main part is a request to favorably accept and forgive the guilty and repentant slave (vv. 8–21) In view of the good rumors about Philemon, the apostle has no need to command, even if he had the right to do so (v. 8), but only asks; and Philemon must respect the request of him - the elder and the prisoner (v. 9) about Onesimus, who was baptized by him (v. 10) and therefore became close to Philemon (vv. 11-12). The Apostle wanted to keep him with him in bonds for services, instead of Philemon himself (v. 13), but does not want to force him in this good deed (v. 14). Philemon should not now be afraid to accept the fugitive, for God Himself arranged it this way, so that their temporary separation would be the beginning of a lasting unity (v. 15), no longer in the role of a slave, but a brother for the sake of the Lord (v. 16); and must do this for the sake of the apostle himself (v. 17), who takes the guilt of Onesimus upon himself (v. 18) and gives a receipt for this (v. 19). Philemon’s good deed with Onesimus, for the sake of the apostle’s request, is Philemon’s payment to him, Saint Paul, in the Lord (v. 20), hoping to receive which, the latter wrote this letter (v. 21). The apostle asks that a room be prepared for him in view of his imminent intention to come to Philemon (v. 22). Bows from the apostle's co-workers, familiar to Philemon and the Colossian Church (vv. 23–24), and good wishes (v. 25). The writer of the epistle is an apostle with a disciple. This is an authority worthy of attention for those especially who turn to unknown teachers for resolution of the most important questions of faith (v. 1). He sends greetings to the Church of Colossae (v. 2) and God's wishes for them peace and grace (v. 3). Thanks be to God for the Colossians (3), because He hears about the faith and love they have (v. 4), which they have for everyone for the hope of salvation, having accepted this teaching from the true evangelists (v. 5), in which they abide, bearing its fruits in life from the day they accepted and felt the grace of the Holy Spirit (v. 6). The doctrine they accepted is the truth. Epaphras received it from Saint Paul, and he from Christ. He brought the apostle good news about the growth of this teaching among the Colossians (vv. 7-8). The apostle is happy about this and asks God to lead them to even greater perfection in the knowledge of both the work of our salvation and how we need to live (v. 9), in order to know how to please God in good deeds and, with reinforcement by power from above, even reach the joy of communion with God (vv. 10–11). Part one - doctrine (1:12–2:23) The purpose of the letter is to warn the Colossians against the creeping false teachers. But in order, on the one hand, to make it clear to the Colossians why St. Paul takes up this matter with such care, and on the other, to indicate the grounds for warnings, he first briefly depicts the Divine plan of our salvation as the basis for warnings. Section one. A Brief Picture of the Divine Salvation Plan (1:12–23) I. What is the Essential Power of the Plan of Salvation (1:12–14) Thanks be to God, who called us to the light through true faith (v. 12) and through deliverance from the power of darkness by the power of the Cross, which brought us into the Kingdom of the Son (vv. 13–14) II. The Apostle paints the Divine face of the Savior (1:15–20) A) Jesus Christ is God in His essence (1:15–17) Image of God the Father (v. 15), Creator of all (v. 16) and therefore first of all (v. 17) B) Jesus Christ as the God-man (1:18–20) a) The height of the God-man (1:18–19) He is the Head of the Church, its beginning and end - the fullness of its entire life. b) His reconciliation of all with God (1:20) That is, creatures with each other, and animals with man, and man with God through the destruction of sin. III. The apostle presents the Colossians themselves as participants in this salvation (1:21–23) It was them, who were once alien to God through evil deeds (v. 21), that He sanctified through the atoning sacrifice and grace of baptism (v. 22), demanding from them faith and Christian hope - these foundations, on the basis of which the power of the living action of grace matures (v. 23). Section two. It was the apostle that God chose to proclaim the mystery of His economy to the Gentiles (1:24–29) He is joyful during his sufferings in view of the benefit of his labors for them and the Church itself (v. 24), whose servant, by the will of God, he was appointed to fulfill the word of God (v. 25). It is he, on assignment, who proclaims to anyone a previously unknown secret (v. 26) regarding the high calling of the pagans, the guarantee of the immutability of which is their feeling of closeness and communion with Christ, the fullness of which is in the future, and the beginning of the feeling is already now (v. 27). For this reason, the apostle awakens the fear of God and repentance in the pagans, teaching the way of reconciliation with God, so that all people would be perfect before God (v. 28). It is for this purpose that the apostle accepts the great feat of apostleship, and does it willingly with the assistance of the power of God (v. 29). Section three. Warning the Colossians against false teachings (2:1–23) I. Introduction to the Warning (2:1–7) A) Expressing Apostolic Concern (2:1–3) The apostle took up a great deal of work for the Colossians and their neighbors (v. 1), so that all would have unity of religious conviction, based on love, on the matter of knowing the mystery of our salvation in Jesus Christ, arranged according to the will of God the Father (v. 2-3), in order to warn them against false teachers. B) An indication of their state in faith and life (2:4–5) Indicates their good state in faith and life, which, however, is in danger from disputes over words. C) Encourages them to be strong in the faith (2:6–7) Inspires them to be firm and not change what they have accepted, since improvement in faith (in the consciousness that faith is for you like a root for a tree and a foundation for a building) provides a pleasant opportunity to thank God for it. II. A general warning against all kinds of views that are contrary to the faith of Christ (2:8–15) The false teachers offered complete knowledge and happiness to the Colossians by creating their own philosophy - a mixture of astrology and Judaism (v. 8). The Apostle says that all fullness is in Christ (v. 9): you have this fullness from Him (v. 10), namely, circumcision made without hands, in which we are freed from the delusion of sin - in baptism (v. 11), in which you die to sin and are raised with Christ (v. 12). You know this for yourself, for which, of course, their circumcision was not necessary (v. 13). Christ took away our sin by taking upon ourselves our debt to God; and whoever believes in the Lord Jesus, his debt - sin - is removed (v. 14). In addition to the body of sin, the Savior also struck down the external perpetrators of sin - demons, disgracing them with His Cross, where, instead of the shame prepared for Him, He acquired glory (v. 15). III. A Warning Against Certain Deviations from the Truth (2:16–23) A) Do not agree to some Jewish customs (2:16–17) Pay no attention to the comments made to you on this occasion (v. 16). Their time, like shadows, has passed, for Christ has appeared (v. 17). B) Do not be seduced by the false humility of false teachers and the service of angels (2:18–19) The Colossian false teachers said with seeming humility that it was impossible for them to reach God with the weak powers of man, and for this they needed intermediaries - angels, to whom they established a ministry to attract them to their side. To this the apostle says that the Colossians should not listen to these humble seducers who rely on their carnal mind (v. 18). We must remember our close organic connection with Our Head - Christ, where there is no place for any angels (v. 19). C) Do not be carried away by any teaching of men about foolish abstinence (2:20–23) Now the meaning of rituals is over, and therefore matter has no independent meaning (v. 20); and their carnal commandments (v. 21) cannot have value here, as a human invention (v. 22). All their wisdom is original in its strict precepts and hostility against the flesh, but it is of little value in its merits, and therefore one should not pay attention to it (v. 23). Part two – moralizing (3:1–4:6) Section one. Christian life, taken detached from the external positions of Christians (3:1–17) I. The essence of life in Christ Jesus (3:1–4) Detachment from everything earthly, for Christ has already resurrected you with himself (vv. 1-2), and immersion with Christ in God, which began secretly now, and will be revealed completely at the second coming (vv. 3-4). II. Works of life in Christ Jesus (3:5–15) A) Avoid evil (3:5–11) The lusts of the flesh (vv. 5-7) and anger (v. 8), these members of our sinful body, for, having put off the old man, we have put on the new, the grace-filled sense of life of which (knowledge in ourselves) is common to all Christians and does not give room for any divisions, and therefore, discord (vv. 9-11). B) Be rich in good things (3:12–13) Put on all virtue, goodness and patience. B) The final limit of moral perfection (3:14–15) By mortifying the lusts of passion, through mercy and goodness, they achieve love, and by mortifying irritable passion, through meekness and long-suffering, they achieve peace. Love is the supreme thing, for God Himself is love (v. 14). And the peace of God, as His gift, grows best from the consciousness that everything is from God, and we should thank Him for everything, and not be angry (v. 15). III. Means to Prospering in a Perfect Life (3:16–17) Enriching the mind with knowledge of Divine truths, complete knowledge (richly) and with application to life (wisdom), and not just for enriching the mind, prayer, internal and external (v. 16), doing everything for the glory of God (v. 17). Section two. The Life of Christians in Their Various Conditions (3:18–4:6) I. Family Life (3:18–4:1) A) Relationship between wife and husband (3:18–19) Obedience for the sake of the commandment of the Lord - about the Lord (v. 18), and love without harsh authority (v. 19). B) Relationships between children and parents (3:20–21) Obedience of children, and it should be easy, without despondency - such is the will of God (v. 20). And parents, while loving their children so as not to grieve them, should not be harsh (v. 21). C) The relationship between servants and masters (3:22–4:1) Servants must, in good conscience, work for their masters (v. 22), for this is the will of God in this case (v. 23), and He will therefore reward them for it (v. 24). If the masters are unjust, do not be embarrassed, there is judgment on them too (v. 25), and therefore the masters must be just (v. 4:1). II. Church life of Christians (4:2–4) The Apostle speaks only about its most important manifestation - public, church prayer, since he already spoke about home prayer above. Christians must be, firstly, patient in prayer, that is, without indulgence, laziness, secondly, maintaining vigor of body and spirit, and, moreover, thirdly, with thanksgiving, or rather, with pleasure (v. 2). Here the apostle also indicates the subjects of prayer - about the apostles and their work - the broad preaching of the mystery of Christ, about the salvation of all in Christ (v. 3), as entrusted to him by the Lord (v. 4). III. Christian Civil Life (4:5–6) Civil life was then pagan. When leaving home or church, a Christian inevitably entered into relations with infidels, whom the apostle calls external, outside the community of believers. How should Christians behave during such meetings? The attitude must be prudent, as required by the time, for example, paying taxes and showing decent honors (v. 5), sincere (with grace) - a conversation seasoned not with empty words, but with the salt of Christian wisdom and applied to the one with whom you are speaking (v. 6). Instructions and orders (4:16–17) Final postscript by the hand of the Apostle Paul (4:18) Out of love or for instruction in humility, he does not call himself an apostle; greets the saints and the clergy, who sent him Epaphroditus (v. 1), and sends them wishes for all the best, grace and peace (v. 2). The Apostle thanks the Philippian Church for her love for him, he himself repays her with the same love and prays to God to increase their love for God. It is desirable (v. 3), says the apostle, that you should take part in my labors (v. 5); and therefore he, Saint Paul, always remembers them with joy in his prayers (v. 4). By participating in the work of the apostle, they both began and completed their salvation (v. 6). Just as the Philippians remember the apostle, so he remembers them with love (v. 7) - with the love of Christ, and not for offerings (v. 8). He proves the same love by his prayerful benevolence - to advance in Christian perfection, the essence of which is active love, supported by knowledge of the economy of our salvation and experience in the movement of spiritual feelings (v. 9), so that, when manifested in life, they would be pure and without stumbling in the day of Christ (v. 10) and, thus, would achieve the consummation and crown of life - the consciousness that they are all doing for the glory of God (v. 11). First department. The Apostle makes himself known (1:12–2:18) Section one. Notice of the successes of the gospel and the circumstances of the life of the apostle in Rome (1:12–26) The apostle shares with the Philippians, as with beloved children caring for him, information about the circumstances of his life. His bonds were beneficial to his cause (v. 12) - the preaching reached the praetorium (v. 13). This encouraged many of the Christians (v. 14), however, from different moral motives (vv. 15-17), but the latter does not bother the apostle (v. 18) - he is even glad. Things are going on, and he, the apostle, for the sake of the prayers of the Philippians and the Spirit of grace guiding them in everything, will serve by life or death for the glorification of Christ (vv. 19-20). In fact, what is life or death for him? (v. 21). - In themselves - nothing, everything is for the cause, for which he will not die (vv. 22-24); He knows this for sure (v. 25), and it will be with them for the success of faith - for greater understanding of it and for his joy from this success (v. 26). Section two. Instructions for Living a Life Worthy of the Gospel (1:27–2:18) I. A general indication of those aspects of life which the apostle intends to touch (1:27) Living according to the Gospel, unanimity and fighting opponents. You will achieve everything promised if you follow this instruction. II. Longer explanation of the items shown (1:28–2:18) A) Inspiration to fight opponents (1:28–30) It inspires you to fight your opponents, firstly, by the salvific nature of suffering (v. 28): for you it is salvation, but for your enemies it is destruction. Secondly, the superiority of faith with suffering, that is, martyrdom, as a special calling of God, over simple faith (v. 29). Thirdly, by example (v. 30). B) Guidelines for Maintaining Mutual Accord (2:1–11) a) In the name of his and their love, calls them to unanimity (2:1-2) b) The apostle removes obstacles to humble mutual love and fellowship (2:3–4) Consider others higher than yourself (v. 3), take more care of him than of yourself (v. 4), then there will be no obstacles to either love or friendship. c) Presents our Lord Jesus Christ as an example of humility (2:5–11) He is an example for everyone (v. 5). He is God by nature (v. 6), but He humbled Himself to death (vv. 7-8), and the Father exalted Him above all humanity, fulfilling the will of the Father. He is the glory of the Father (vv. 9–11). B) Instructions on how to live as a Christian (2:12–18) Finally, it shows how to live according to the Gospel in a manner worthy of a Christian. General thought: feeling yourself constantly standing before the face of God, have fear and trembling in yourself, so as not to omit or violate anything (v. 12). This, that is, to have fear in oneself, is not difficult, for everything is from God - both desire and action (v. 13). But how to do everything? The answer is what you should be: first, within yourself - to work without grumbling or doubting (v. 14); secondly, for others or among others - as a model (v. 15), and thirdly, for the apostle - to be his praise (v. 16), so that both the apostle would rejoice in the consciousness of his unnecessary suffering (v. 17), and they themselves would rejoice in him - the apostle (v. 18). Second department. The Apostle informs the Philippians of his intentions (2:19–30) Section one. About the intention to send St. Timothy to the Philippians (2:19–24) Sincerely disposed towards them (vv. 19–20) and a selfless servant of the preaching work (vv. 21–24). Section two. About sending Epaphroditus to them (2:25–30) He sends Epaphroditus, known to them from his joint preaching with the apostle, whom they sent to Paul (v. 25) and whom they, on the occasion of his illness in Rome, anxiously awaited for them (vv. 26-30). Third department. Warning with Application Lessons (3:1–4:1) Section one. Warning against Judaizing False Teachers (3:1–9) He asks not to be upset that he speaks about false teachings; mutual interest requires this (v. 1). What do they want? Circumcision (v. 2)? But you have this in perfection - spiritual (v. 3). So I counted the advantages under the law as nothing, for the sake of the advantage in Christ (vv. 4-7) - in the knowledge of Him, which gave me faith, and with it salvation (vv. 8-9). Section two. Instructions to strive after the example of the apostle for the honor of the high calling (3:10–4:1) Explains what the essence of truth in Christ is: knowing Christ - believing in Him, then entering into the communion of His sufferings, and through this (moral understanding of resurrection - renewal) becoming worthy in Him and being resurrected (vv. 10-11). However, standing on the right path, we should not be proud, but imitate the Apostle (vv. 12-16), and not live like those who have betrayed the faith (vv. 17-19), but strive for our complete transformation in the image of Christ and by His power (vv. 20-21). And again the call to what he taught them for the sake of his love for them (4:1). Fourth department. A brief instruction for certain persons, with a general instruction attached to all (4:2–9) Section one. Instruction for Individuals (4:2–3) Instruction for the Philippians - individuals, in view of the possible deviation from the truth of two important persons in Philippi, the apostle's co-workers (v. 2), the latter asks his disciple for their instruction (v. 3). Section two. Instruction for the Whole Church (4:4–9) The apostle teaches to follow such rules as express the characteristic features of the Christian life. The joy of life in God (v. 4), and the path to it is meekness, in view of the consciousness of the nearness of the Lord (v. 5). In order to place oneself in communion with God and organize a spiritual life, one must, after having rejected carnality and anger, cast aside concern for earthly things and, firstly, rely on God in everything, secondly, pray from the depths of the spirit (by prayer and supplication), thirdly, pray, starting with thanksgiving, fourthly, saying one’s petitions, and fifthly, as before God, that is, walking before Him (v. 6). And only then will the peace of God be given to you, which can guard your hearts in the Lord, and then communion with God will begin (v. 7). As the path to all this, improvement in thoughts is indicated - the expulsion of evil thoughts that interfere with the infusion of the peace of Christ (v. 8). This they must do according to his teaching (v. 9). Fifth department. Gratitude for the help sent (4:10–20) Once again he thanks the Philippians for their love for him. He gratefully accepts their sacrifice (vv. 10–13), but not as a material something – a gift, but as a sacrifice pleasing to God (vv. 14–18), for which he asks for God’s blessing on them (vv. 19–20). He ends the letter with a greeting in general terms (vv. 21-22) and an ordinary blessing, written in his own hand (vv. 23). Part one – dogmatic (1:1–1 0:18). The superiority of the New Testament dispensation of salvation over the Old Testament A) The superiority of the New Testament revelation over the Old Testament (1:1-3) The Old Testament was concluded by people through gradual revelation through various means, and the New Testament was given immediately in its entirety, for its author is the incarnate Son of God, equal in essence to God, the Creator and Provider of the world and the Savior of people, and the Eternal Intercessor for them before God the Father - “sat” on the throne at His right hand. The Apostle Paul further proves this basic idea with the evidence of the word of God, the main proof for the Jews. Section one. The Superiority of Jesus Christ, the New Testament Advocate, over the Angels (1:4–2:18) I. By the nature of the Godhead He is superior to the Angels (1:4-14) Insofar as Jesus Christ is higher than the Angels in terms of the Sonship of God inherited by Him in His humanity, so His revelation is higher than that communicated by the Angels (v. 4); and His name is the Son of God, not the same as was sometimes assigned to the Angels, for He is the Son of God in essence (v. 5). While He differs from the Angels in name, He differs in power and strength from them, which He inherited from God. He is above all – the Firstborn, and the Angels are subordinate to Him (v. 6). True, these too have power, but as servants of God, as His creation (v. 7), and the Son of God is God and King of the universe (v. 8-9), and even more so, the Creator of the world, Unchangeable and Eternal (v. 10-12), and Angels are only servants in the Kingdom of the Son for the salvation of believers (v. 13-14), and therefore II. The covenant through angels is lower than the covenant through Christ (2:1–4) But if the angelic covenant had to be observed under pain of strict punishment, then all the more so should this be in relation to the New Testament. III. Christ is higher than the Angels and in the moral position of an ideal man, the Intercessor and Head of the New Testament (2:5–9) If in the past Angels, due to the sin of man, were the executors of the will of God on earth, then something else will happen in the renewed nature (v. 5); for at creation the position of the ideal man was different, it was also restored by Jesus Christ (vv. 6–8) and will be restored by Him later (vv. 8–9). What did He do? IV. The Son of God had to become incarnate and suffer (2:10–18) He brought His full obedience for their disobedience - he voluntarily died on the cross (v. 10), becoming a man in order to be their High Priest (vv. 11-13) and the second Adam (vv. 14-15). He suffered in order to redeem man and help him in his temptations, being subservient to him (vv. 16-18). Section two. The Superiority of Jesus Christ over Moses (3:1–4:13) I. Moses as a creature is a servant, and Christ is a Son (3:1-6) For although the one and the other are ministers of the Covenants (vv. 1-2), yet Moses, as the creation of the Son (vv. 3-4), is in the role of a servant in the house, and Christ is in the role of the Son, and we are His house, if we firmly keep our faith (vv. 5-6). The latter gives the apostle a reason to say that we must beware of unbelief and falling away from Christianity. II. Warning against unbelief and falling away from Christianity (3:7–19) If under Moses people were not allowed to reach the promised land for disobedience (vv. 7-11), then now God is the same, Living (vv. 12). And now God may not allow Christians into His rest if they do not warn themselves against unbelief (vv. 13-19). III. Encouragement to earnestly pursue God's rest (4:1–13) This peace has meaning for both Israelites and Christians (vv. 1–2). Peace is joy in a beautiful creation (vv. 3–5). When people sinned and did not enter into the joy of God - His rest, He gave some semblance of it in the Promised Land, but they did not enter that as they should - they did not receive God’s rest (v. 6); Therefore, David asks not to refuse the call now to the rest of God (v. 7), another rest (v. 8), and the rest of the future (vv. 9-10). Let us strive for it, so as not to be condemned by the judgment of the all-pervading word of God (vv. 12-13). Section three. The High Priesthood of Jesus Christ is superior to the Old Testament (4:14–7:28) I. Christians have a High Priest who is closer to God than the Old Testament high priests (4:14–16) Let us firmly believe in our High Priest, who passed through the heavens (ascended into heaven), and adhere to what He taught us - our confession (v. 14). In Him we have the conqueror of sin, and He will help us in our temptations (v. 15). We come to Him for grace and forgiveness, and He will give us His help in time, when, at His discretion, we need it most (v. 16). II. Why Jesus Christ can rightfully be called the High Priest (5:1–10) First, every priest is an intercessor for the people, and so was Christ (vv. 1–3). Secondly, the high priest must have a legal election, and so must Christ (vv. 4-6). Having become what He was to become through suffering out of obedience, He, with His Blood, appeared before the Throne of God to grant eternal salvation to those who obey Him, for which He received the name of the Eternal High Priest according to the order of Melchizedek, as was said about Him in Psalm 109 (vv. 9-10). Further, one would expect that the apostle would develop the idea of ​​this, namely, the high priesthood, in even more detail, but he makes a digression. III. The reproach of some for their external, infantile understanding of the truths of Christianity (5:11–6:20) The lack of skill in the readers of the epistle or exercise of the senses of the soul in understanding the abstract truths of Christianity and in recognizing sound and corrupt teachings, on the one hand, and sublime and base, on the other, deprives the apostle of the opportunity to offer them a more profound teaching on the issue just raised - the high priesthood according to the order of Melchizedek (vv. 11-14). Moreover, having accepted the teachings of Christ earlier than others, the Palestinian Jews, to whom this letter was written, began to deviate into Judaism. The apostle also promised to talk about them in due time (6:1-3), but in the event that they have not yet fallen away from Christ, which would be tantamount to blasphemy against the Spirit (vv. 4-6); those who have fallen away are like the cursed earth (vv. 7-8). However, because of their past good deeds, the apostle thinks, this will not happen to them (vv. 9-10). If he spoke so decisively about them, it was only so that their faith would not fall asleep (vv. 11-12), but would grow, as in Abraham, and be rewarded, as in him (vv. 13-15). It is to Abraham's credit that he believed God; and you believe Him. This is why God swore, so that we too would believe Him and hope to receive the promised bliss from Him (vv. 16-18). What is an anchor for a sailor, so is hope for us, which can lead us into the inner life of the Divine, behind the inner veil, where the High Priest entered before us according to the order of Melchizedek and can lead us after Him (vv. 19-20). Next comes again the interrupted speech about the High Priesthood of Christ. IV. The meaning of the priesthood of Christ according to the order of Melchizedek (7:1–28) A) Similarities between Christ and Melchizedek (7:1–3) King of peace and righteousness (vv. 1–2) and eternity (vv. 3). B) The height of the New Testament priesthood over the Old Testament (7:4–25) That is, the New Testament, according to the order of Melchizedek, above the Old Testament, according to the order of Aaron. a) Abraham gave tithes, and Melchizedek blessed him (7:4–10) b) God, by establishing the priesthood according to the order of Melchizedek, abolishes the priesthood of Aaron (7:11–14) Abolishes, establishing a new type of priesthood for communication with God (vv. 11–12), for Christ is a Priest from the tribe of Judah, and not Levi (vv. 13–14). c) Only the priesthood of Christ led to perfection (7:15–19) Not by descent from Levi, but by the right of unceasing life - Jesus Christ (vv. 15-17). What is superfluous is canceled (v. 18), as temporary - it did not bring to perfection and gave way to the eternal (v. 19). d) The priesthood of Christ was given with an oath, but the Levitical priesthood was given without an oath (7:20–22) e) Christ’s priesthood is eternal, but the Levitical priesthood is temporary (7:23–25) There the high priests changed (v. 23), here there is One (v. 24), the Eternal Intercessor before God, as co-throne with Him (v. 25). B) The True High Priest must be an ideal man (7:26–28) So the True High Priest must be an ideal man; although a man, he was not involved in sin, completely detached from sinners and exalted to sit at the right hand of God (vv. 26-27), such was Christ, “who is perfect forever” (vv. 28). Section four. Replacing the Old Testament with the New (8:1–13) If the Levitical priesthood was the foundation of the Old Testament, and if it is abolished and replaced by the priesthood of Christ, then the entire Old Testament is abolished and replaced by the New. First of all, for Christians the High Priest is at the right hand of God (v. 1) and serves in an unearthly tabernacle (v. 2). The High Priest exists to make offerings, and Christ was given something to offer (v. 3). But what? The Old Testament priest served in the earthly tabernacle - the shadow of the heavenly tabernacle (vv. 4-5); Christ's ministry was supreme, as was the New Testament (v. 6). The First Covenant did not make people blameless, that was its flaw (v. 7); therefore God, as the prophet said, decided to replace it with a new one. He led people to salvation by external instructions - “by the hand”, and turned out to be insufficient (vv. 8-9); the new one will be written on the tablets of the human heart, and everyone will themselves know the God who lives in their hearts (vv. 10-11). The sins that now hinder people from knowing God will then, through the sacrifice (obedience to the will of the Father) of the new High Priest, be forgiven (v. 12). So, the new one, therefore the first, is old and is eliminated by itself (v. 13). Section five. The educational significance of the Old Testament sacrifices and the tabernacle (9:1–28) The tabernacle, by its structure, was supposed to indicate that access to God was not yet open. The Holy of Holies was closed with a curtain into which only the high priest could enter (vv. 1–8). The new High Priest will open it - according to the order of Melchizedek, with His Sacrifice, to which the Old Testament sacrifices pointed. Previous sacrifices could not clear a person’s conscience and bring him to perfection; they existed only until the time of correction, that is, when Christ comes and corrects everything with His Sacrifice (vv. 9-10). Indeed, Christ, in the new tabernacle of His Body, where the Divinity dwelt, entered with His Blood into the Holy of Holies (vv. 11-12), and by this excellent sacrifice reconciled people to God and founded the New Testament (vv. 13-15). Now the covenant has come into force, for Christ has died (vv. 16–17). Likewise, the Old Testament was founded on blood, a prototype of the death of Christ; the book of the law (vv. 18–20) and all the furniture of the tabernacle (vv. 21–22) were sprinkled with it; it was a symbol of cleansing and forgiveness (v. 22). Moreover, this should be in the heavenly tabernacle, but only for this another was needed - the highest Sacrifice, that is, Christ (v. 23). That is why Christ came to the highest tabernacle with the Supreme Sacrifice to destroy sin at the end of the centuries, when people could realize their powerlessness - once he suffered for many, although everyone can enjoy the fruits of His sacrifice. He came once with His own, and not someone else’s, Blood, and thus brought not representative, but real redemption. Just as a person dies once, so He died once, so that later he could come to judgment (vv. 24–28) Section six. A new Sacrifice, more perfect in its meaning, comes into force (10:1–18) The sacrifices did not bring healing from sin, for they were repeated every year, but did not achieve their goal (vv. 1-2); on the contrary, by awakening awareness of sin, they further aggravated its burden (v. 3). Indirectly, the Old Testament pointed out the insufficiency of its sacrifices when it said that the blood of animals could not take away sin, and the completeness of the sacrifice required that the will of God be done (vv. 4-7). God in the Old Testament stated that He did not need sacrifices in themselves, but only obedience to His will, and revealed that the coming Jesus Christ is the true Sacrifice, and thus, in the abolition of the (legal) sacrifices, He placed the sacrifice of Jesus Christ (vv. 8-9). And when Christ offered this sacrifice, He immediately sanctified everyone with it (v. 10), which the Old Testament priests could not do (v. 11); and He Himself achieved perfection - He sat down at the right hand of the Father (v. 12), and made others perfect, cleansing their hearts from sin (vv. 13-14), and put His law into those who were cleansed (vv. 15-16), so as not to remember sin anymore (vv. 17). But where there is no sin, there is no need for sacrifice; So, the Old Testament is not needed (v. 18). Part two – moralizing (10:19–13:19) From the teaching about Jesus Christ as the High Priest and Sacrifice, Saint Paul derives instructions to hold fast to salvation in Christ Jesus through faith in Him and hope for future bliss, so as not to perish forever. Section one. An exhortation to steadfastly hold to the confession - the hope of the Christian (10:19-39) We have all entered the Holy of Holies - into communion with God through the Body of Christ and the water of baptism, and let us adhere to the accepted direction of our faith (vv. 19-23). But at the same time, it is necessary to improve in a new way and mutually help each other, and therefore they should not leave mutual communication (vv. 24-25). Those who have fallen away do not have the second sacrifice of Christ, and therefore they are threatened with judgment (vv. 25-28), and the stronger, the more important the Witness of our covenant - Christ and the Spirit - we offend (vv. 28-29); and God Himself will judge us for this with all the severity of His will (vv. 30-31). Meanwhile, you once did so much to me (the apostle) with your sympathy (vv. 32-34), there is no need to leave the former (v. 35), you only need patience (v. 36). And then the Judge will appear for reward to everyone (v. 37), just as the prophet Habakkuk said that he is acceptable to God who believes that He will grant satisfaction (v. 38). Let us believe, since we are Christians, so that we can meet the Judge who may soon come (v. 39). Section two. The power of faith of the Old Testament righteous (11:1–40) She was always a support in business, giving fulfillment to the expected and assurance of the unseen (v. 1), therefore the righteous endured a lot in the hope of reward (vv. 2-3). Abel believed in the power of godliness (v. 4), Enoch - in a blessed future life (vv. 5-6), Noah - in the threat of a flood (v. 7), Abraham, Isaac and Jacob - in the spiritual land of promise, in the Kingdom of God (vv. 8-10), Abraham and Sarah - in their descendants (vv. 11-12). All of them did not receive the promises here, but they believed, and God called them His own (vv. 13-16). But Abraham discovered even greater faith in sacrificing his son (vv. 17–19), then in blessing his children (vv. 20). Also Jacob, when blessing the children (v. 21), and Joseph, who ordered his bones to be taken out of Egypt (v. 22). Faith supported Moses' parents to hide him when he was still a baby, for with the eyes of faith they saw in his beauty God's warning about him (v. 23). By faith, Moses himself exchanged his life at court for serving God (vv. 24–27). By faith in the atoning blood of the lamb, he instituted the Passover (v. 28). By faith the Jews crossed the sea, but in the absence of it the Egyptians perished (v. 29). By faith Jericho was taken (v. 30), and Rahab was saved (v. 31) and many others whom you cannot count by name, and therefore further indicates only the fruits of faith (vv. 32-34). The suffering of the Old Testament righteous is indicated by the apostle as a manifestation of their faith and courageous patience in the hope of future liberation from all evils in a new life, after the resurrection (vv. 35-38). All of them, although they received certification from God that they were pleasing to Him for their faith, did not receive the fatherland promised to them as a full reward for their faith (vv. 39–40). Section three. Followers of Jesus Christ should be characterized by and excel in Christian patience (12:1–17) The apostle talks about patience in view of the troubles endured by Christians, and consoles and encourages them, but in two ways: with sympathy and pointing out the insignificance of troubles, in order to defeat conceit in patience and, in the end, also strengthen it with sympathy. The first he did and is doing now, pointing to the suffering of Christ (vv. 1-3); the second further, when it says that punishment is a result or a sign of attention to us and our carnal parents (vv. 4–8), especially if God punishes, leading to salvation (vv. 9–11). Further, perhaps, in addition to the previous, so as not to be particularly sensitive to the deprivations of the flesh and thus not increase their suffering, he gives advice to endure and not to weaken oneself even more by cowardice (vv. 12-13), but, having stocked up with peace of soul and purity leading to the sight of the Lord, support each other in troubles and not get carried away by the comforts of life, so that no one exchanges the highest (the grace of the Holy Spirit) for them and suffers, like Esau (v. 14–17). Section four. The Greatness of Understanding the Old and New Testaments (12:18–29) The terrible physical situation under which the Old Testament was given (vv. 18–21) is nothing compared to the greatness of the conditions under which the New Testament was given, starting with an unearthly mountain and ending with the Blood of the God-Man, shed according to the will of the Father for the salvation of people. Great was the event of death at the hand of a brother, and even greater at the hand of the Father (vv. 22-24). See to it that worse does not happen to us than to those who listened to Him who spoke on earth and did not obey, for it was spoken to us from the Heavenly Jerusalem (v. 25). Then the earth shook, but now the heavens (vv. 26-27). So, having entered the eternal, unshakable Kingdom of Christ, let us take care of the grace given to us, so as not to anger God, who is terrible in His Judgment (vv. 28-29). Section five. On Christian virtues in imitation of the great teachers of the faith (13:1–8) About brotherly love (v. 1), love of strangers (vv. 2-3), chastity (v. 4), non-covetousness (v. 5) and steadfastness in faith in the Lord Jesus Christ (v. 6-7) in imitation of the great teachers in the faith (v. 8). Section six. The superiority of Christian religious assemblies over those of the Old Testament (13:9–19) In the Old Testament they ate “sacrificial meats,” and this was considered true. The Apostle says that the Jews should turn from this to eating the New Testament Sacrifice, offered outside the walls of Jerusalem, outside the camp (vv. 9-12), leave the Old Testament ritual circle and, together with him, the apostle, endure the hatred of their countrymen, whose narrow views do not allow them to see religion outside their nation (v. 13). Your fatherland is wider, it is in the future, and we will strive towards it (v. 14), trying to serve God with sacrifices of the spirit, praising Him (v. 15), not forgetting works of mercy, entering into close communication of heart with everyone (v. 16), especially showing tribute to your mentors (v. 17). The apostle counts himself among them and asks for prayers for himself, also turns to those who thought badly of him as a traitor to the faith, so that they would not think so now, and promises to see them (vv. 18-19). A) Saint Paul's prayer for believers (13:20–21) May God, who raised up a new Shepherd, protect them all in faith and good deeds to make the highest and only great sacrifice - fulfilling the will of God. B) Please accept the message favorably (13:22) C) Promise to visit them (13:23) D) Greetings and good wishes concluded with a handwritten blessing (13:24–25) Inscription and greeting (1:1–4) The authority of the apostle is established, who transfers his authority to Titus, Bishop of Crete, as a teacher of faith and life, appointed by God, as if entrusted to Jesus Christ Himself. Titus's task was to complete the work of preaching and appoint leaders to all cities. Rules and guidance for Titus, and through him for all church builders (1:6–3:11) Section one. Concerning the installation of bishops (1:6–9) I. What kind of family man and citizen can be considered worthy of the bishopric (1:6) What a bishop should be in terms of his family and civic virtues - without reproach, he himself is abstinent even in family life, the master of the house, in whom everything is obedient. II. What kind of moral qualities should a bishop have (1:7–8) III. What kind of teaching should a bishop be (1:9) Section two. Rules for when someone spreads wrong thoughts (1:10–16) Many impostors appeared, especially those of the circumcision (v. 10); and so, some must be mercilessly rebuked, while others must be silenced. Penetrating into houses, they teach evil things for the sake of profit (v. 11), and such are all the Cretans, for they are all liars (v. 12), and therefore they must be rebuked (v. 13). But how can one maintain a sound faith? – Avoid listening to both pagans and Jews (v. 14). How untenable their teaching is is shown, for example, by their teaching about food (v. 15). The same is true for teachers: having both their heart and mind darkened, they are incapable of good (v. 16). Section three. Instructions on what and how to teach the faithful, according to their age and condition (2:1–3:11) II. What is the goodness of elders and old women (2:2–3) Elders - sobriety, sedateness, chastity (v. 2), elders - the same (v. 3). III. What should be the behavior of young women and young men (2:4–6) For young women - obedience to their husbands, caring for children and general housekeeping (vv. 4-5), and for young men - chastity (vv. 6). IV. Reminder for the teacher to be an example in all things (2:7–8) Teaching is sedate, without irritation; reproof is not reproachful, so that the enemy cannot object. V. What is the goodness of slaves (2:9–10) So that they may be worthy of the faith of Christ (v. 9) and its adornment (v. 10). VI. Inspiration that all believers should become zealous for good works (2:11–15) For now help has already appeared for everyone in grace (v. 11), which prepares us for the future holy life (v. 12), for the day of the second coming of the Lord (vv. 13-14); To this end, in every possible way - from love to severity - the bishop must lead his flock (v. 15). VII. What is the good character of a Christian as a citizen (3:1–2) Submission to authorities, love and respect for everyone, for this is what our calling calls us to do, and the grace of the Holy Spirit obliges us to do so. VIII. The suggestion that then the grace of the Holy Spirit to transform us from bad to good (3:3–7) What were we before baptism? - Completely perverted spiritually - both in mind, and in will, and in heart, like slaves of passions (v. 3). And the Lord redeemed us by re-creating us - regenerating us in baptism, and not for any of our good deeds, but by mercy, then providing us with the grace of the Spirit for eternal life (vv. 4-7). IX. Teach this, and reject empty competitions and drive away heretics (3:8-11) The purpose of preaching is to arouse interest in good deeds (v. 8), and therefore one must avoid arguing with words (v. 9), and deny those who are heretical (vv. 10-11). A) The Apostle gives orders (3:12–14) B) Sends greetings and gives blessings (3:15) First Epistle to Timothy The Apostle, with his authority, transfers apostolic powers to Timothy. Beginning of the message and subject (1:3–7) Some abandoned the essence of the matter - love and a clear conscience based on faith (vv. 4-5), and began to engage in empty word discussions about genealogies (v. 6). Such teachers, who do not know what they teach, should be admonished to give it all up (v. 7). Rules for the guidance of Timothy in the performance of the archpastoral work entrusted to him (1:8–6:19) Section one. About faith in the Lord Jesus, who came into the world to save sinners (1:8–20) I. The time of the law has already passed (1:8–10) The law is only for the reproof of the wrong, and not for justification. II. Now is the time for the gospel (1:11–14) It is not the law that saves, but grace; An example of this is the apostle himself, which is why God sent him to proclaim this path of salvation. III. Therefore, if you want to be saved, believe in the Lord Jesus (1:15–17) Christ came into the world to save sinners, and outside of Him there is no salvation (v. 15), an example of which is the apostle himself (vv. 16–17). IV. This is what I command you to teach (1:18–20) Timothy must also adhere to this, according to the prophecies that were made about him, having before him the example of those condemned. Section two. What rules to establish and maintain among Christians (2:1–3:13) I. Instructions Concerning Church Meetings (2:1–15) A) Whom to pray for in church meetings (2:1–7) About the authorities, so that under the guardian authority it will be good for everyone - this is the external goal of prayer (vv. 1-2); and the internal goal, so that the Lord would enlighten them with the truth of His teaching, that salvation is only in Christ (vv. 3-5). And the witness of this truth is the apostle himself, appointed by God Himself to enlighten the pagans (vv. 6-7). B) What order should be maintained in church meetings (2:8–15) In every place (in houses of worship) men stand in meetings, raising their hands without anger or wavering in their thoughts. They must appear at meetings in decent clothing, adorning themselves not outwardly, but spiritually (vv. 9–10). C) How wives should conduct themselves in church (vv. 11–14) Without the right to teach, with subordination to husbands. The reason for this is that first Adam was created, and then Eve for him, then Eve first fell from temptation and influenced her husband, that is, he already had an unsuccessful experience in leadership, and therefore the apostle is depriving him of his wives now. D) The woman will be saved for the sake of childbearing (v. 15) She will be saved in a different way if she remains in holiness with chastity, childbearing, and watching over the upbringing of her children. II. Instructions Concerning Persons Elected to the Church Clergy (3:1–13) A) Characteristics of those worthy of a bishopric (3:1–7) a) He who is elected to a bishopric must be zealous (3:1) b) Moral qualities of one elected to bishop-presbyter (3:2–3) c) Skilled in managing his own house (3:4–5) d) A newly baptized person should not be elected to the presbytery (3:6) e) Respected even among the unbelievers (3:7) B) Characteristics of those worthy of the diaconate (3:8–13) Deacons and deaconesses are not bilinguals, not gossips; out of duty, when dealing among people, they would not wash dirty linen in public and would not abuse hospitality by getting drunk on wine. Section three. How to influence and lead your flock (3:14–6:19) I. What a shepherd should do when edifying his flock (3:14–4:16) A) General Instructions on Worthy Shepherding (3:14–16) In view of his possible slowdown, the apostle gives instructions on how to act in the house of God. We must remember that the house of God is the true Church, and our teaching must be consistent with it (vv. 14-15). The subject of the teaching of the Church is the mystery of Christ: God in the flesh, as the Dispenser of the gifts of the Spirit, as the council of the apostles and the whole Church knows Him, and that He rose again and ascended into heaven (v. 16). B) Coming false teachers and the fight against them (4:1–10) At the suggestion of the spirits of evil, they change the faith and will teach according to it, that is, live, and will seduce through hypocrisy (vv. 1-2). They will seduce that matter is evil, and therefore will introduce restrictions in life (v. 3), but this is a lie, for God created everything for the good of people (vv. 4-5). The good shepherd must rebel against temptation, but how? – By teaching (vv. 5-7) and piety, for godliness brings the gift of eternal life, which is given only to the godly, in which he himself believes and can be an example (vv. 7-10). B) Lessons for Timothy on how to teach his flock (4:11–16) Be yourself at the height of your rank in both thoughts and behavior (vv. 11-12). For this purpose, read with your flock and explain the Holy Scriptures (v. 13); This is why you have the gift of God, and this is what you should take care of (vv. 14–15). Watch yourself; By saving others, you will save yourself (v. 16). II. Instructions on how to teach and guide the flock, judging by their different states (5:1–6:19) A) How to act according to age (5:1–2) B) How to make arrangements for widows (5:3–16) a) About the provision and provision of widows in general (5:3–8) To distinguish the true from the bad (vv. 3-7) and from the wealthy, looking out only for the lonely. And those who have children and grandchildren should teach the latter to take care of their widows, for this is the duty of their faith (v. 8). b) How to deal with elderly widows (5:9–10) Elderly widows, over 60 years old, of good behavior, are accepted as dependents of the Church. c) How to deal with young widows (5:11–15) Those who have proven themselves poorly, looking for benefits in benefits as an excuse for idleness, should be removed (vv. 11-13). The apostle's advice to young widows is to get married (vv. 14–15). d) A final word on widows (5:16) D) To everyone in general - do not burden the Church. E) How to act regarding elders (5:17–25) a) About their contents (5:17–18) Give preference to those who teach. b) About their behavior (5:19–21) Their guilt must be strictly checked (v. 19), then reproached with all severity (v. 20) and in the name of all that is holy, this must be done without partiality (v. 21). c) On the ordination of elders (5:22–25) Be pure, so as to be sensitive to the cleanliness of those supplied (v. 22). But so that Timothy does not understand his speech about purity in the sense of special abstinence, he speaks of drinking wine for him as medicine (v. 23). Be attentive, the apostle continues, to candidates for the priesthood (vv. 24-25). E) How and what to teach someone, judging by his external position in society (6:1-19) a) What to teach slaves (6:1–2) So that their behavior is not a blasphemy against the faith. Slaves especially should not be forgotten by their faithful Christian masters, but should serve them with even greater love. b) What to teach the rich and a lesson for the shepherds themselves about non-covetousness (6:3–19) E) Depicting the unkindness of those who teach others (vv. 3–5) False teachers appeared (v. 3), led by pride, who placed their teaching above all else and filled the Church with disputes, which only resulted in slander and not edification, and all for the sake of self-interest, in order to gain more followers for themselves and live at their expense. Such people must be avoided (vv. 4–5). G) The harmful effects of covetousness on faith and life (vv. 6–10) Not knowing the subject of teaching, but speaking about it with pride, they create unnecessary disputes, and all this is bad for the sake of profit - to find self-interest in teaching. Whereas piety is a treasure in itself. Whoever has achieved this consciousness has great gain (v. 6). And in fact, we have not brought anything into the world, we will not take anything away (vv. 7-8), and therefore we will not be carried away by acquisition, for all destruction comes from it (vv. 9-10). H) Avoiding covetousness (vv. 11–16) Hold on to the virtues that drive away the passion of the love of money (v. 11), and hold on to the ideal of eternal life (v. 12), the apostle implores in the name of the faith of Christ in Christ as God, the giver of eternal life (vv. 13–16). I) Encouraging the rich to use their wealth for good works (vv. 17-19) So that they do not become arrogant and rely on their wealth, but on good deeds. An admonition to Timothy to adhere to the teaching handed down by the apostle, without subtracting or adding to it, for all other knowledge is false and leads to idle talk, which for many was the reason for apostasy from the faith. Blessing Timothy. Second Epistle to Timothy He thanks God for the love that he has in Timothy (v. 3), remembers the tears at their parting and wants to see him again (v. 4), especially since Timothy, who was brought up in the faith of his family without hypocrisy, which the apostle has no doubt about, keeps it even now (v. 5). And therefore he adds: warm up the gift of grace given to you at the apostolic ordination (v. 6). Instructive part (1:7–4:8) Section one. Instructions on how to kindle the gift of God in apostolic ministry (1:7–3:9) A) General introduction to the section (1:7) Service must be done in a spirit of power, love and wisdom. I. A shepherd must fearlessly preach about Christ according to the strength of his spirit (1:8–18) There is no need to be ashamed of the subject of preaching, but to preach with boldness, going to suffer for it, for which the Lord will give strength (v. 8), who saved us and gave us to understand the mystery of our salvation through the gospel of His death and resurrection (vv. 9-10). An example of courage is the apostle himself (vv. 11-12); therefore, Timothy must keep the guarantee of his title received from the apostle - the teaching about Jesus Christ (vv. 13-14). And another example is Onesiphorus (vv. 15–18). II. A shepherd in the spirit of love must be concerned about the salvation of people (2:1–13) A) The shepherd must preach zealously (2:1–2) B) Incentives for zealous shepherding (2:3–13) Motivations in the parables: the example of a warrior who left everything for military work to please his superior (vv. 3–4); the example of those competing in the lists (v. 5), when not even the smallest thing is omitted; the example of the farmer (v. 6) - with the hope of rewarding him first from his labors. All of them, understanding the matter, go towards the goal, so does Timothy (v. 7). The truth of the resurrection of Christ, who suffered for our sins and was then exalted by God and gives us His sustaining grace (v. 8), and the example of the apostle himself, who suffers in prison not for a crime, but for preaching, but who now preaches, can also serve as a motivation for pastoral zeal. Moreover, Timofey must do this in freedom. This thought inspires the apostle himself (vv. 9–10), especially since this is also the Christian hope – to suffer with Christ and to rise with Him (vv. 11–13). III. A shepherd in the spirit of wisdom must be a skilled and shameless worker (2:14–3:9) A) The shepherd must avoid unwanted contention (2:14–22) Do not argue with false teachers (v. 14), but present the positive truth of the doctrine (v. 15). Disputes lead to complications; and evil, like a cancer, creeps through the body of the Church, of which there were examples (vv. 16–18). The church does not cease to be pure (v. 19), but in it, as in a house, there are different vessels, there must be different people of faith until time (vv. 20-21). And keep yourself in good company (v. 22). B) How a shepherd should admonish those who oppose the truth (2:23–26) When need forces you to speak with false teachers, then do it with meekness, with prayer - will the Lord allow them to free themselves from the snare of the devil. B) The shepherd must distance himself from evildoers (3:1–9) The fact is that after the death of the apostle people will appear with false teachings that will corrupt many (vv. 1-5). These are people who are depraved in mind and ignorant in the faith, and those to whom they turn their attention are no better than them, drowning in carnality, which has closed their minds, so that they teach everything and cannot study (vv. 6-7). These people, like the Egyptian magicians, stubbornly resist the truth (v. 8); however, their folly will soon be revealed, and they will not have much success (v. 9). Section two. Instructions Encouraging Timothy for Proper Shepherd Service (3:10–4:8) Our past already speaks of our exploits, which we do not have to fear (vv. 10-11), for for the earth this is already an established order - to suffer for the good (vv. 12-13). II. Be Zealous (3:14–4:4) A) Continue yourself in the saving doctrine you have received (3:14–17) For you are versed in the Scripture, which was taught to you and in which you were raised, you learned from the apostle himself (vv. 14-15), and the Holy Scripture has been rooted in your heart from childhood (vv. 16-17). B) Be tireless in preaching the Scriptures to others (4:1–4) Preach in every way, do so in the name of all that is holy (vv. 1–2), for the days will come when many will not listen to the words of truth (vv. 3–4). III. Conduct the work of the gospel soberly and wisely (4:5–8) As a deputy apostle, in view of his imminent departure from this life. The main thing: he asks Timothy to come to Rome (v. 9:11) before winter (v. 21) and bring a phelonion and books (v. 13), for he is alone. Some left him (v. 10), while others were sent by him out of need for the gospel (v. 12:20). He casually reports about his misadventure, that he was abandoned by everyone and was alone at the trial (vv. 16–18), and warns Timothy against some Alexander the coppersmith (vv. 14–15). And finally, he ends the letter with greetings (vv. 19–21) and good wishes (vv. 22). Subject index to the works of St. Paul the Apostle Abel - by faith he pleased God (Heb. 11:4, cf. 1 John 3:12) Abraham - by obedience by faith he pleased God (Heb. 11:8–10,17) Abraham is the example of faith and justification by faith for all people (Gal.3:8–9, cf. Rom.4:11–12,24) Abraham - was justified by faith, and not by the works of the law, for he received praise from God, according to the testimony of Scripture (Rom. 4:1-3) Abraham is the father of all believers (Rom.4:12; Gal.3:7). The power of Abraham's faith - he believed beyond hope, with hope and did not faint in faith, despite his old age, he did not waver in the promise, believing in the power of God (Rom. 4:19-21) Hagar is Abraham's servant (Gal.4:22). Hagar means Mount Sinai in Arabia and corresponds to present-day Jerusalem, because he and his children are in bondage (Gal.4:25) Old Adam and new Adam – Jesus Christ. In the old Adam, everyone sinned, for even before the law death reigned, the example of sin (Rom. 5:12-14). In Jesus Christ all are redeemed from all sins and given life. In the old Adam they died for disobedience, in Jesus Christ they were made alive for His obedience (Rom. 5:15–21) It was not Adam who was deceived; but the woman was deceived and fell into transgression (1 Timothy 2:14) Aquila (from the 70 apostles) and Priscilla – colleagues of St. Paul (husband and wife, Acts 18:2), who laid down their heads for his soul (Rom. 16:3–4) Amplius (from the 70 apostles) – a co-worker of the apostle (Rom. 16:8) Anathema to those who preach a different gospel than the apostles preached, even if it were an angel from heaven (Gal. 1:8–9, cf. 2 Cor. 11:13–14) Anathema - maran-afa to those who do not love Jesus Christ (1 Cor. 16:22; 2 Thess. 1: 8–9) He who speaks by the Spirit of God will not pronounce anathema against Jesus Christ (1 Cor. 12:3, cf. Mark 9:39; 1 John 4:2–3) Angels are spirits, servants of God, sent to serve the heirs of salvation (Heb. 1:7-14). They proclaim the word of God (Heb.2:2; Gal.3:19) We will judge the evil angels (1 Cor. 6:3, cf. 2 Pet. 2:4; Jude 1:6) The angel of Satan is a dirty trick of the flesh, allowed by God to tempt Saint Paul so that he would not become arrogant (2 Cor. 12:7, cf. Gal. 4:13–14). In weakness the apostle was made strong by grace, for the power of Christ is made perfect in weakness (2 Cor. 12:9, cf. 2 Cor. 13:4–9; Phil. 4:13; Heb. 11:34) Andronicus (from the 70 apostles) and Junia - relatives and fellow prisoners of the apostle (Rom. 16:7) Antichrist - the man of sin, the son of perdition, a man according to the work of Satan, an adversary to God, will sit in the church like God (2 Thess. 2:4). Apostasy from the faith is a condition for its manifestation (2 Thess. 2:3). He withholds his appearance (2 Thess. 2:6–7). The wiles of the Antichrist are false signs and wonders, according to the work of Satan (2 Thess. 2:9-10). Whoever he deceives (2 Thess. 2:10–12) will be killed by the spirit of the mouth of the Lord (2 Thess. 2:8) Apelles (from the 70 apostles) – tested in Christ (Rom. 16:10) Apollos (from the 70 apostles) – colleague of the Apostle Paul (1 Cor. 3:4–6) I am an apostle; you are the seal of my apostleship (1 Cor. 9:1–2) Apostles are servants of Christ (cf. 2 Cor. 4:5) and stewards of the mysteries of God (1 Cor. 4: 1; Eph. 3: 1–9; Col. 1: 25–27). They planted and watered God's field, and God gave it growth (1 Cor. 3:6). They are God's co-workers and will receive a reward according to their labor (1 Cor. 3:8-9). They are judged by God alone (1 Cor. 4:2–5), as if condemned to death (1 Cor. 4:9, cf. Rom. 8:36). A disgrace to the world, to angels and men (1 Cor. 4:9, cf. Heb. 10:33). They suffer many different calamities - they are blasphemed, slandered, and they pray for those who slander them. They are like the rubbish of the world, like dust trampled underfoot by everyone (1 Cor. 4:10–13). They always carry the death of the Lord Jesus in their body, and continually surrender themselves to death for the sake of Christ, so that His life may be echoed in their bodies. They carry the treasure of grace in scanty vessels, so that the abundant power is attributed to God, and not to them (2 Cor. 4:7-12). Faith and hope for a future life animates them. Their outer man decays, but their inner man is renewed every day (2 Cor. 4:16). Brief, slight affliction produces eternal glory when we look at what is unseen ( 2 Cor. 4:17–18 ). When the earthly church is destroyed, we have in heaven a house not made with hands - eternal, for which we sigh while living on earth (2 Cor. 5:1-5) The apostolic ministry is the ministry of reconciliation (2 Cor. 5:18–20) Its signs are: patience, signs and wonders (2 Cor. 12:12). Those who accept their teaching have the letter of Christ written on the tablets of their hearts (2 Cor. 3:1-3) Apostolic exploits of St. Paul: labors, wounds, prison, hunger and thirst, cold (2 Cor. 11:23–27), caring for the weak in faith and life (2 Cor. 11:28–29). Visions and revelations to him - the rapture to the third heaven (2 Cor. 12:1-5) Aristarchus (from the 70 apostles) (Col.4:10; Phil.1:24) Aristobulus (from the 70 apostles) (Rom.16:10) Artema (from the 70 apostles) (Titus 3:12) Archippus and Apphia (from the 70 apostles) (Phil.1:2) Warning to Archippus (Col.4:17) Asinkrit (from the 70 apostles) (Rom.16:14) Achaik (from the 70 apostles) (1 Cor. 16:17–18) Water bath (Eph.5:26, cf. Heb.10:22). Washing of regeneration by the Holy Spirit (Titus 3:4–7) Women's fables (1 Tim. 4:7; 1 Tim. 1:4), Jewish fables (Tit. 1:14). They will turn from truth to fables (2nd im.4:4) Poor man that I am, who will deliver me from this body of death? (Rom.7:24) Disasters from riches (1 Timothy 6:9–10) Celibacy - why is it preferable to marriage? The time is already short, the Lord will suddenly come, and there will be great tribulation (1 Cor. 7:29–31). In celibacy it is more convenient to please the Lord (1 Cor. 7:32–35). An unmarried man cares about the things of the Lord, how to please the Lord, but a married man cares about worldly things, how to please his wife (1 Cor. 7:32-33). He who does not give his daughter away in marriage does better than the one who gives him away (1 Cor. 7:38), and a widow who does not enter into a second marriage is more blessed than the one who does marry (1 Cor. 7:40) The depth of riches both in the wisdom and knowledge of God (Rom. 11:33) For the Hellenes, the word about the Cross of Christ is madness (1 Cor. 1:23). The wisdom of this world is foolishness before God (1 Cor. 3:19–20, cf. 1 Cor. 2:14) Be fools in this present age, that you may be wise (1 Cor. 3:18, cf. Gal. 6:3; Rom. 12:16) Pagans offer sacrifices to demons, and by eating these they are in communion with demons (1 Cor. 10:20) admonish the disorderly (1 Thessalonians 5:14) Beating the air (1 Cor. 9:26) - labor in vain Our supreme good is in God, we are in Him through Jesus Christ, we are through Him (1 Cor. 8:6) The true gospel is Christ's (Gal.1:6; 2Cor.11:4) Through the gospel the word increases and bears fruit throughout the world ( Col. 1:5–6 ) Give thanks in everything, this is the will of God (1 Thess. 5:18), and without ceasing (1 Thess. 2:13; 2 Thess. 2:13) Grace is given to those who always love the Lord (Eph.6:24) Grace strengthens the heart (Heb. 13:9, cf. 2 Cor. 1:22; 2 Thess. 2:16–17; 2 Tim. 2:1) Grace is the gift of God, through the ordination of a bishop, his warming (2 Tim. 1:6). How to warm it up in pastoral ministry? ( 2 Timothy 1:6–14 ) The saving grace of God, what it teaches us (Titus 2:11–14) Grace – Do not quench the Spirit (1 Thess. 5:19), do not offend (Eph. 4:30), when you hear his voice, do not harden your hearts (Heb. 3:7-8), warm up the gift of grace (2 Tim. 1:6), be filled with the Spirit (Eph. 5:18) Grace and peace from God the Father and the Lord Jesus Christ (1 Thess. 1:1; Gal. 1:3) The grace of the Holy Spirit in the fight against evil (sorrows) - patience, skill, hope (Rom. 5:3–5) Saved by grace (Eph.2:5; Rom.11:5–6; Titus 2:11), through faith, by the mercy of God (Eph.2:8–9; Rom.3:24, 4:5, 10:9, 10:3) The grace of Christ (Rom.16:20–24; 1Cor.16:23; Phil.4:23; 1Thess.5:28), Christ died for us (Rom.5:6) with faith and love (1Tim.1:14). We are strengthened in grace by Christ (2 Tim. 2:1), by free grace (Rom. 12:6) Mutual favor and forgiveness (Eph.4:32; Rom.12:10, 20–21; 1Cor.13:4; 2Cor.6:6; Col.3:12) The greater blesses the lesser (Heb.7:7). The blessing of Abraham extended through Christ to the Gentiles (Gal.3:14) Bless those who persecute you, and do not curse (Rom. 12:14; 1 Cor. 4:12–13, 1 Thess. 5:15) Don’t forget to do good and be sociable (Heb. 13:16), do good with kindness (Rom. 12:8) Charity should extend to everyone (2 Thess. 3:13) Godliness is useful for everything - in whatever way (1 Tim. 4:7-8), but not for gain (1 Tim. 6:5) Godliness itself is gain and contentment (1 Tim. 4:7–8, 6:6) The image of godliness without its power (2 Tim. 3:5, cf. Rom. 2:20–24; Titus 1:16) Godly wives, their behavior and image (1 Tim. 2:8–10) Those who wish to live godly will suffer persecution (2 Tim. 3:12, cf. 1 Thess. 3:3; Heb. 11:32–38) One must please one's neighbor for the good of edification (Rom. 15:2, 14:19; 1 Cor. 9:19–22:10, 24–33) Fornication, uncleanness, covetousness should not even be named among you (Eph. 5:3). The fornicator and the unclean and the covetous will not inherit the Kingdom of God (Eph. 5:5). For their sake the wrath of God is coming (Eph.5:6) Fornication is an obstacle to holiness (1 Thess. 4:3; 1 Cor. 5:9–11; 2 Cor. 12:21); the passion of lust (1 Thess. 4:5) is both contrary to God (cf. 1 Thess. 4:7–8) and to people. God will judge her (Heb. 13:4) The fornicator is rejected from Christ and sins against his own body (1 Cor. 6:15–18). He who has sex with a harlot is one body with her (1 Cor. 6:15). Do not associate with someone who, while calling himself a brother, remains a fornicator (1 Cor. 5:9–11) God is faithful, but every man is a liar (Rom. 3:4) The God of this age has blinded the minds so that the light of the Gospel would not shine on them (2 Cor. 4:4) God raised up from the dead the Shepherd of the sheep - the Lord Jesus (Heb.13:20, cf. Rom.4:24, 8:11; 1 Cor.6:14, 15:15; Gal.1:1; Eph.1:20; 1Thess.1:10) The God of the Lord Jesus, the Father of glory (Eph. 1:17), will usher in the Kingdom of Glory (cf. 1 Tim. 6:13–15) God is for us whoever is against us (Rom.8:31) God tests our hearts (1 Thess. 2:4) Their God is their belly; they set their minds on earthly things (Phil. 3:19) God has mercy on whomever He wants, and He hardens whomever He wants (Rom. 9:18, cf. Rom. 1:24–28, 11:7–8; 2 Thess. 2:10–12) God disciplines us for our benefit, that we may share in His holiness (Heb. 12:5–6-10, cf. James 1:12–5:11) Our God is a consuming fire (Heb. 12:29) God has not appointed us to receive wrath, but to receive salvation (1 Thess. 5–9) God cannot be mocked: as you sow, so shall you reap (Gal.6:7, cf. Rom.2:6–10) God is the Father of mercy and comfort (2 Cor. 1:3) God is able to raise up the fallen (Rom. 14:4) God is Trinitarian, living in the unapproachable light, the One Immortal, the King of kings (1 Tim. 6:15–16), the Blessed (1 Tim. 1:11) God confirms those who believe in Christ and gives them the grace of the Holy Spirit as a guarantee of future blessings (2 Cor. 1:21–22) We dishonor God by breaking the law (Rom. 2:23) Fear God and submit to Him in order to live (Heb. 12:9) They know God, but by works they deny (Titus 1:16, cf. Rom. 1:21–32) True wealth is a good basis for attaining eternal life (1 Timothy 6:19) Wealth as a passion - the love of money is completely meaningless and leads to destruction of both life and faith itself (1 Tim. 6:9-10) The greatest wealth is godliness and contentment (1 Tim. 6:6–7; Phil. 4:11–12) The rich should be admonished not to think too much about themselves and to trust not in wealth, but in God (1 Tim. 6:17), and to use their wealth for good deeds (1 Tim. 6:18–19) The God-man called the Son of God (Heb. 1:4–5), Whom the Angels worship (Heb. 1:6), according to the power of power – the King of righteousness, the Creator of all, the Unchangeable, the Eternal (Heb. 1:8–13). Crowned with glory and honor, and all things were subjected to Him (Heb. 2:5-8), for suffering death (Heb. 8:9) to save people from sin and death, so that He might be an Eternal Intercessor for us before God (Heb. 10:18). He is higher than Moses in the house of God, as a son is higher than a servant (Heb. 3:5-6). He is the High Priest, tempted in all things, yet without sin (Heb.4:15), so that he might also help those who are tempted (Heb.2:18). He, in the days of the flesh, learned obedience through suffering (Heb. 5:7–8, cf. Phil. 2:8) Let marriage be honorable and let the bed not be filthy (Hebrews 13:4) Marriage was blasphemed by false teachers and forbidden to enter into it (1 Tim. 4:1–3) Marriage and celibacy. Celibacy is better, following the example of St. Paul (1 Cor. 7:8) and “due to present need” (1 Cor. 7:26). For the weak, marriage is better (1 Cor. 7:9). How to use the marriage bed wisely (1 Cor. 7:3-6). Indissolubility of marriage on the part of the believer (1 Cor. 7:10–11), dissolution on the part of the unbeliever (1 Cor. 7:12–17). Permission for a second marriage for a widow, only in the Lord (1 Cor. 7:39) Do not tempt your brother, Christ died for him (Rom. 14:15, cf. 1 Cor. 8:13) Let brotherly love continue among all (Heb. 13:1). Be kind to one another with brotherly love (Rom.12:10) Bear one another's burdens and thus fulfill the law of Christ (Gal.6:2, cf. Rom.15:1, cf. 1 Cor.9:19–23) The letter kills, the spirit gives life (2 Cor. 3:6, cf. Rom. 3:20, 4:15, 7:9–11; Gal. 3:10–12, 21–22; Rom. 8:2) Barnabas (from the 70 apostles) (Gal.2:1) True widows (1 Tim. 5:9–10) – according to age and behavior, having the right to church care (1 Tim. 5:3–5) Young widows, how they behave (1 Tim. 5:11–13), what to teach them (1 Tim. 5:7–14) The present evil age (Gal.1:4) Do not be conformed to this world (Rom.12:2) Faith is the substance of things hoped for and the evidence of things not seen (Heb. 11:1). Without faith it is impossible to please God (Heb. 11:6) The Old Testament forefathers pleased God by faith. Abel - by his sacrifice, an example of his faith is still alive (Heb. 11:4). Enoch, because of his faith, did not see death (Heb. 11:5). Noah became an heir of righteousness (Heb. 11:7). Abraham obeyed the calling (Heb. 11:8–9), he looked for the city, which God builder (Heb. 11:10) Faith of Isaac, Jacob, Joseph (Heb. 11:20–21) Faith of Moses' Parents (Heb. 11:23) Faith of Moses (Heb. 11:24–29) Jericho was taken by faith (Heb. 11:30) By faith Rahab the harlot was saved (Heb. 11:31). There are numerous examples of faith conquering enemies, kings and kingdoms, carrying out judgment, raising the dead, strengthening in suffering (Heb. 11:32-38). For their faith, the Old Testament righteous will receive a full reward on the day of general judgment (Heb. 11:39–40) Faith is a matter of human freedom (cf. 2 Cor. 1:23–24) Faith and its fruits are peace with God (Rom.5:1), access to grace (Rom.5:2) and through it - to bliss. The Spirit of God, living in true Christians, will give life to the mortal body (Rom. 8:11) Faith is counted as righteousness (Rom.4:5–9) Faith in Christ is the righteousness of God (Rom. 3:21–22) Faith in Christ working through love (Gal.5:6, cf. 2Cor.5:14) Faith is living and active - in works of love (cf. Phil. 1:5-7) Faith, hope and love are the three main virtues of Christians. Love is greater than all (1 Cor. 13:13) Faith comes by hearing (Rom.10:17) All nations are subject to faith (Rom. 1:5) By faith Christ dwells in hearts (Eph.3:17) and makes it possible to understand the breadth and length and depth of Christ’s love in the economy of salvation (Eph.3:17–19) Jesus Christ is the author and finisher of faith (Heb. 12:2) Faith is complemented by the prayer of the apostle (1 Thess. 3:10). From faith we expect righteousness (Gal.5:5) Some will depart from the faith in the last days (1 Timothy 4:1) By faith the righteous shall live (Gal.3:11; Heb.10:38) Without faith it is impossible to please God. Those who come to God believe that He exists and will reward those who diligently seek Him (Heb. 11:6) In faith we stand for the salvation of souls (Heb. 10:39) Abound in faith (1 Timothy 6:11) Whatever is not of faith is sin (Rom. 14:23, cf. Tit. 1:15) He believed, and therefore he spoke (2 Cor. 4:13) He kept the faith and completed his course (2 Tim. 4:7) Believers are blessed with faithful Abraham (Gal.3:9) Hold on to eternal life (1 Timothy 6:11–12) What is seen is temporary, but what is unseen is eternal (2 Cor. 4:18). His invisible things, from the creation of the world, are visible through the consideration of creation (Rom. 1:20) Drink a little wine for the sake of your stomach and bodily ailments (1 Timothy 5:23) Do not get drunk with wine, it causes debauchery (Eph.5:18, cf. Rom.13:13; 1 Cor.5:11, 6:10) Do not taste, do not touch, do not touch (Col. 2:21) Authority is from God – existing authorities are established from God (Rom. 13:1, cf. Titus 3:1) The power of darkness (Col.1:13, cf. Eph.5:8, 6:12) Authorities must be obeyed not only out of fear, but also out of conscience, for they are God's servants (Rom. 13:1-7; Titus 3:1-2). If you want not to be afraid of power, do good (Rom. 13:3–4) External - how to deal with them? Act decently (1 Thess. 4:12), treat them wisely (Col. 4:5) Do not fulfill the lusts of the flesh, for the flesh desires what is contrary to the spirit (Gal.5:6–17; Rom.8:5–13) A warrior does not bind himself to the affairs of this life (2 Tim. 2:4) Do not muzzle the threshing ox (1 Cor. 9:9) The will of God is your sanctification (1 Thess. 4:3) Thieves will not inherit the kingdom of God (1 Cor. 6:9–10) Christ has risen, the dead will also rise (1 Thess. 4:14) The resurrection of the dead has already happened, the false teachers of Ephesus taught (2 Tim. 2:18) God raised Jesus Christ from the dead (1 Thess. 1:10; Gal. 1:1) and seated Him at His right hand, and subjected all things to Him (Eph. 1:20–21) Resurrection of the dead according to the body. The factual proof is the Resurrection of Christ (1 Cor. 15:1-12), the negative proof is that without the resurrection of the dead, the entire Christian teaching will be upset (1 Cor. 15: 13-19). Christ is risen, and everyone will be resurrected, and death itself will be abolished (1 Cor. 15:20–26), and God will be all in all (1 Cor. 15:27–28). How will the dead be resurrected and in what body? (1 Cor. 15:35–53). Victory song over death (1 Cor. 15:54–57) Resurrection of the dead, according to the sound of the trumpet of God (1 Thess. 4:16), meeting the Lord in the clouds and eternal abiding with Him (1 Thess. 4:17) Resurrection of the dead and their seating in heavenly places in Christ (Eph.2:6) He ascended on high and took captivity captive and gave gifts to men (Eph.4:8–10) Feed the enemy, give him something to drink, and thereby heap hot coals on his head (Rom. 12:20) Bless your enemies (Rom.12:14–21); without considering him an enemy, admonish him (2 Thess. 3:15) admonish the disorderly (1 Thessalonians 5:14) These are the last times, some will depart from the faith (1 Timothy 4:1) Difficult times in corrupt morals (2 Tim. 3:1–9) Hard times will come in the last days (2 Timothy 3:1) Time favorable for salvation, earthly life (2 Cor. 6:2, cf. Heb. 3:7–13) I have become all things to all, that I might save at least some (1 Cor. 9:22). He made himself a slave to everyone, being free from everyone, in order to gain more (1 Cor. 9:19) Gaius the Stranger (from the 70 apostles) (Rom.16:23) The head of the husband is Christ, the head of the wife is the husband, the head of Christ is God (1 Cor. 11:3) Head covered and uncovered (1 Cor. 11:4–16) The eye has not seen what God has prepared for those who love Him (1 Cor. 2:9) Let their eyes be darkened (Rom. 11:10) Foolish disputes about the law - move away (Titus 3:9) The wrath of God is coming on the sons of disobedience ( Col. 3:6 ) The wrath of God is revealed from heaven against all ungodliness and unrighteousness (Rom. 1:18) Wrath is coming to the end of those who resist the preaching (1 Thessalonians 2:16) Let not the sun go down on your anger. When you are angry, do not sin; and do not give place to the devil (Eph.4:26–27), prayer should be without anger (1 Tim.2:8) Let no corrupt word come out of your mouth (Eph.4:29, cf. Col.3:8-9) We endure hunger, thirst, beatings (1 Cor. 4:11) Persecution of Paul (2 Timothy 3:11) He who teaches otherwise is proud and knows nothing, but is infected with a passion for contention of words, which gives rise to envy, etc. (1 Tim. 6:4) Do not be proud, but be afraid (Rom.11:20) Set your mind on things above and not on earthly things ( Col. 3:2 ) The throat of the people of the Old Testament, both Jews and Greeks, is an open tomb (Rom. 3:13) Masters should treat their servants with prudence and meekness (Eph.6:9) Masters, show justice and justice to your servants, and the Lord is over you (Col. 4:1) The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (2 Cor. 3:17) The Lord is my helper, and I will not fear (Heb. 13:6) The Lord Jesus will descend from heaven with the voice of the Archangel and the trumpet of God (1 Thess. 4:16) We do not have a permanent city here, but we are looking for the future (Heb. 13:14) Sin is a product of self-love (cf. 2 Tim. 3:2-5). The producers of sin are the customs of the world. The devil is the ruler of the world, carnal lusts and passions (cf. Eph. 2:1–2) Sin entered the world by one man (Rom. 5:12, 17–18) Sin kills (Eph.2:1; Col.2:13), gives life - forgiveness of sins (Col.2:13), Christ tore their handwriting and nailed it to the cross (Col.2:14) Sin is the sting of death (1 Cor. 15:56) Sin is everything that is not of faith (Rom. 14:23) The sin of ignorance has been pardoned (1 Timothy 1:13) The sins of the flesh in the area of carnal lust and wrath, those who commit them will not inherit the kingdom of God (Gal.5:19–21) Sins of the Gentiles (Rom. 1:26–32) Sins of the Jews (Rom.2:21–24) Sins are revealed through the law, without the law sin is dead (Rom. 7:7-8). The commandment came, sin came to life, and I died (Rom. 7:9-10). What is sin and how does it work in us? He lives in the flesh and produces sinful lusts, in addition to and contrary to the desire of the spirit (Rom. 7:9-20). The struggle between evil and good in the human soul and the search for help and deliverance from destruction (Rom. 7:21–25). Deliverance from sinfulness in the Kingdom of Christ's grace (Rom. 8:1–39) I will remember their sins no more (Heb. 10:17) They fill the measure of their sins (1 Thess. 2:16) Do not be partakers of the sins of others (1 Timothy 5:22) To sin or not to sin? (Rom.6:1–23) To sin arbitrarily, having come to know the truth of Christ, means to trample on the Son of God, to crucify Him a second time. A terrible condemnation to eternal torment awaits such a person (Heb. 10:26–31) A sinner - the internal structure of his soul and external behavior (Titus 3:3) Obvious sinners must be excommunicated from the Church of Christ (1 Cor. 5:9–13) Sinners who have tasted the blessings of Christianity and fallen away from it can no longer be renewed with repentance when they again crucify Christ within themselves and curse at Him (Heb. 6:4–6). They, like the worthless earth, are subject to condemnation to Gehenna (Heb. 6:7–8) The gifts of the Holy Spirit, their source is the Holy Trinity (1 Cor. 12:4-6). Their goal is the benefit of the Church (cf. 1 Cor. 12:7). Various gifts (1 Cor. 12:8–11) Gifts of the Holy Spirit to all believers (Eph.4:7) - Church leaders, apostles, prophets, shepherds (Eph.4:11) The gift of tongues and prophecy. Prophecy edifies the Church, but the gift of tongues only edifies the one who receives it; for others it is indistinct sounds (1 Cor. 14:1-25). To outsiders and the ignorant, someone who speaks in tongues is a stranger or even a madman. Those who speak different languages do not understand themselves unless they have the gift of interpretation. The gift of tongues is a sign for those who do not believe; the gift of prophecy is for those who believe. How can these gifts be used in the Church for its edification? (1 Cor. 14:26–28). The prophetic spirits are obedient to the prophets (1 Cor. 14:32) It is good for a person to remain a virgin (1 Cor. 7:1) The works of the flesh are known: adultery, fornication, uncleanness, lasciviousness and others (Gal. 5:19–21). How the conscience is cleansed from dead works (Heb.9:14) Good works are evident (1 Timothy 5:25) He will reward everyone according to their deeds (Rom.2:6) Do not participate in the fruitless works of darkness (Eph.5:11) What the sons of disobedience do in secret is shameful even to say (Eph.5:12) Do everything in the name of the Lord Jesus Christ, giving thanks to God the Father through Him ( Col. 3:17 ) The day of the coming of Christ is like a thief in the night (1 Thess. 5:2), for the careless it is destruction (1 Thess. 5:3) Day of Jesus Christ (Phil.1:6–10, 2:16) That day (Heb.10:25), a little while longer, and He who comes will come (Heb.10:37) On that day you will find favor with the Lord (2 Timothy 1:18) Overcome the day of evil by taking on the whole armor of God (Eph.6:13) He labored day and night (Saint Paul) so as not to burden anyone (2 Thess. 3:8) The children of the promise according to Isaac (Gal.4:28) are not the children of a slave, but of a free woman (Gal.4:31) Children, obey your parents in the Lord. Justice demands this (Eph. 6:1–3). Be obedient to your parents in everything, for this pleases the Lord (Col. 3:20) It is not the children who should gather up wealth for their parents, but the parents for their children (2 Cor. 12:14) Days, months, times and years you observe (Gal.4:10) The last days are difficult times (2 Tim. 3:1) The days are evil. Tread carefully, like the wise. Know the will of God (Eph.5:15–17) Abraham's tithe to Melchizedek (Heb.7:2) The devil is his snare (2 Tim. 2:26). The seducing spirit and his works (1 Tim. 4:1) The devil is the spirit of wickedness in high places, the ruler of the darkness of this world, the power of darkness (Eph.6:12), the organizer of various intrigues (Eph.6:11–12) Give no place to the devil (Eph.4:27) Arm yourself against the wiles of the devil (Eph.6:11) A deacon must be honest, not bilingual, not addicted to wine, not greedy, monogamous, and a good steward of his home. True believers will have a reward for this (1 Tim. 3:8–12) Deaconesses must be honest, not gossips, sober, faithful in everything (1 Tim. 3:11) Let us not become weary in doing good, for in due season we will reap good fruit (Gal.6:9) We must do good to everyone, and especially to those who are of our own faith (Gal.6:10, cf. 1 Thess. 5:15; 1 Tim. 6:18; Titus 3:8; Heb. 13:16) Always seek what is good - to each other and to everyone (1 Thessalonians 5:15) Virtue is true, honest, just (cf. Phil. 4:8) A good deed should not be forced, but voluntary (Phil. 1:14) To be content is a great gain (1 Timothy 6:6) Owe no one anything but love (Rom.13:8) A house not made with hands, eternal in heaven (2 Cor. 5:1) He who does not provide for his family is worse than unbelievers (1 Timothy 5:8) The Spirit of wisdom and revelation opens the eyes of the heart to the knowledge of the Divine economy of salvation for people (Eph. 1:17–19) The Holy Spirit in true Christianity, as the Giver of spiritual life, through faith in Christ (Gal.3:1–5) The Holy Spirit calls into God's rest (Heb. 3:7–11) The Holy Spirit penetrates all things, even the deep things of God (1 Cor. 2:10) The Holy Spirit helps us in our weaknesses and intercedes for us before God with groanings that cannot be expressed (Rom. 8:26). With it we cry to God in our hearts: “Abba, Father!” (Rom.8:15) The Spirit – the inner man, with the help of the grace of the Holy Spirit, achieves dominion in man (Eph.3:16) May the spirit, soul and body be preserved in their entirety (1 Thessalonians 5:23) The human spirit alone knows what is hidden in the human soul (1 Cor. 2:11) The flesh lusts after the spirit (Gal.5:17) The fruits of the Spirit are love, joy, peace, longsuffering, faith, meekness, self-control (Gal.5:22–23) Whoever does not have the Spirit of Christ is not His (Rom.8:9) Do not quench the spirit (jealousy) (1 Thess. 5:19) Try to maintain the unity of the Spirit in the bond of peace (Eph.4:3) They are led by the Spirit of God; they are the sons of God (Rom. 8:14) Be filled with the Holy Spirit (Eph.5:18) Put to death the deeds of the flesh by the Spirit, and you will live (Rom.8:13; Gal.5:24; Col.3:5–8; Titus 2:12) Walk in the Spirit and do not commit lusts. The Importance of the Spirit in the Christian Life (Gal.5:16) Those who are led by the Spirit walk in the Spirit (Gal.5:25) Having begun by the Spirit, you are finished by the flesh (Gal.3:3) I am with you in the Spirit (Col.2:5; 1Cor.5:3) I serve God with my spirit (Rom.1:9) Spirituals who live according to the Spirit must correct the weak with meekness and love and bear one another's burdens to fulfill the law of Christ (Gal. 5:26, 6:1–2) A spiritual person judges everything, but no one can judge him. He has the mind of Christ (1 Cor. 2:15–16) My soul does not take pleasure in those who waver (Heb. 10:38) A natural person can neither accept nor understand spiritual things, that which is from the Holy Spirit. It is madness to him (1 Cor. 2:14) The Gospel is the power of God for the salvation of everyone who believes. In it the Truth of God is revealed from faith to faith (Rom. 1:16–17) The Gospel is from God and is more glorious than the Old Testament revelation - not the letter, but the spirit; the letter kills, but the spirit gives life (2 Cor. 3:4-11) The Gospel is bright and enlightening. It removes the veil from the heart of the unbelieving Jew when reading the law and makes it clear the spirit of the law (2 Cor. 3:2-17) The gospel transforms the believer from glory to glory (2 Cor. 3:18) The gospel is self-effective. It is open to everyone’s conscience (cf. 2 Cor. 4:1–2), but closed to those who are perishing, whose minds the god of the age has blinded, so that the light of the Gospel would not shine on them (2 Cor. 4:3–4) The gospel is to some a savor of death unto death, but to others a savor of life unto life (2 Cor. 2:16) The gospel (good news) of the Apostle Paul is not from men, but by revelation from Jesus Christ Himself (Gal.1:11–12) The Eucharist is its establishment by the Lord on the night before His suffering. Its accomplishment is a proclamation of the death of the Lord. He who partakes unworthily is guilty of the Body and Blood of Christ. Many for this suffer punishment from the Lord already here - with illnesses and death, so as not to be condemned by the world in the future life (1 Cor. 11: 23-32) One family - one spirit, one faith, one baptism, one God and Father of all (Eph.4:4-6) Whether you eat or drink or whatever you do, do everything for the glory of God (1 Cor. 10:31) Epaphras (from the 70 apostles) – teacher of Colossians, colleague of the Apostle Paul ( Col. 1:7 ) Epaphroditus (from the 70 apostles) is a brother and companion of the Apostle Paul. About his illness and recovery (Phil. 2:25-28). Respect such as these ( Phil. 2:28–30 ) Epeneth (from the 70 apostles) – the firstfruits of Achaia (Rom.16:5) Bishop - who to elect as bishop, and what kind of person he should be in terms of his family, civil and moral qualities (Titus 1:7–8). He must be a teacher (Titus 1:9); when electing and ordaining elders, one must be extremely careful so as not to incur heavy responsibility (1 Tim. 5:22) Bishop - how he should judge elders and what responsibility he is subject to for incorrect condemnation (1 Tim. 5:19–21) Bishops and deacons of the Philippian Church (Phil.1:1) Erastus (from the 70 apostles) – guardian of the treasury (Rom. 16:23) After the first and second admonition, turn away from the heretic (Titus 3:10–11) Hermias and Hermas (both from the 70 apostles) (Rom.16:14) The strong by faith eats everything, but the weak by faith eats vegetables (Rom. 14:2) Those who do not want to work should not eat (2 Thessalonians 3:10) Eat everything, without examination, for peace of conscience (1 Cor. 10:27) The wife must be covered in church for the Angels (1 Cor. 11:10). For a wife, long hair is an honor, but short hair is a dishonor (1 Cor. 11:15) A woman with her head uncovered in church is the same as one who is shaven - dishonorable (1 Cor. 11:5) The wife is the glory of the husband. Not husband from wife, but wife from husband. Not the husband for the wife's sake, but the wife for the husband's sake (1 Cor. 11:7–9) The woman was deceived and fell into transgression, not Adam (1 Tim. 2:14) I do not allow a wife to teach or rule over her husband (1 Timothy 2:12) He who loves his wife loves himself (Eph.5:28) Wives, submit to your husbands as to the Lord (Eph.5:22–23), as is fitting in the Lord (Col.3:18). Let the wife fear her husband (Eph.5:33). The head of a wife is her husband (1 Cor. 11:3) Young wives - what they should be like and what they should be taught (Titus 2:4-5) How should wives decorate themselves in church? – Silence, submission to men. Why is this so? How and by what means can they be saved? (1 Timothy 2:9–15) Wives in the church should not teach, but remain silent. They should learn from their husbands at home (1 Cor. 14:34–35) Women, led by lusts, always learning, but not knowing the truth, are easily deceived by false teachers (2 Tim. 3:6-7) It is good not to touch women (1 Cor. 7:1) Women in paganism behaved extremely poorly (cf. Rom. 1:26) I am becoming a victim, and the time of my departure has come (2 Tim. 4:6) Hard-heartedness - how it is formed and what follows it (Rom. 2:4–7) Whether we live or die, we are always for the Lord (Rom. 14:8) We (the apostles) live as long as you stand in faith (1 Thess. 3:8) All who have the seal of the Spirit look forward to the future life, for they have been saved in hope (Rom. 8:23–24) The future life is our dwelling in heaven, a house not made with hands, eternal from God (2 Cor. 5:1). We sigh for him, desiring to be clothed with heavenly things, only so as not to find ourselves naked (2 Cor. 5:2-3); We desire that mortal things be swallowed up into life (2 Cor. 5:4). This is what we were created for (2 Cor. 5:5). Here we walk by faith, and not by sight, and there we will be together with the Lord, if through life and judgment we are worthy of this (2 Cor. 5:7-10) Your life is hidden with Christ in God ( Col. 3:3 ) A life worthy of the gospel of Christ is to stand in one spirit and strive for the faith (Phil.1:27), working out your salvation with fear and trembling (Phil.2:12) True life is life in Christ (Rom.6:11) Life according to the spirit is freedom from sin and death. Jesus Christ condemned sin in the flesh by His sacrifice (Rom. 8:1-4). Those who are led by the Holy Spirit are the sons of God, as the Holy Spirit testifies with our spirit (Rom. 8:15–18) Life is Christ, and death (martyrdom) is gain (Phil. 1:21). I don't know what to choose. I wish to be allowed to be with Christ - this is the best thing, but the most necessary thing is to fulfill the apostolic duty (Phil. 1:22-24) To live for God - it is no longer I who live, but Christ who lives in me (Gal. 2:19–20) I know how to live both in poverty and in abundance; I can do all things through the Lord who strengthens me (Phil. 4:11–13) Take care not only of yourself, but also of others (Phil. 2:4) Old and New Testaments: Old - external, laws on tablets of stone, learned knowledge of God from without; The new one is internal, laws are in the hearts, knowledge of God is internal, sins and iniquities are forgiven by God (Heb. 8:6–13) No one revokes a human will except the testator (Gal. 3:15). It is valid after the death of the testator (Heb. 9:16–17) Do not indulge in envy (Rom.13:13) A little leaven leavens the whole lump (Gal.5:9) The law is in one word: love your neighbor as yourself (Gal.5:14) The law was given because of transgression, until the time of the coming of Christ (Gal.3:19) The law is a teacher to Christ. He curbed the Jewish people with fear of punishment and aroused faith in the Deliverer (Gal. 3:19–25) The law is good to those who use it lawfully. It is not for the righteous, but for sinners (1 Tim. 1:8–10) The law is spiritual, but I am carnal (Rom. 7:14) Those who live according to the flesh cannot fulfill the law and please God. They set their minds on the things of the flesh, and to be carnally minded is death. It can only be fulfilled by those who live according to the spirit. Their thoughts are life and peace (Rom.8:5-8); their body is dead to sin, but their spirit lives to righteousness (Rom.8:10) The Law of Moses did not perfect anything (Heb. 7:19) The law is not by faith, but whoever does it will live by it (Gal.3:12) The Law was taught through Angels, by the hand of a mediator (Gal.3:19) Without law there is no crime (Rom.4:15). Without the law, sin is not imputed (Rom. 5:13). With the advent of the law, crimes increased (v. 20) By the law (works of the law) no one can be justified (Gal.3:11). All who are established by the works of the law are under a curse (Gal.3:10) By the law I died to the law, that I might live to God (Gal.2:19) I will write My laws in their thoughts, I will put them in their hearts (Heb. 10:16) The commandments of God: everything lies in keeping the commandments (1 Cor. 7:19). Law of Christ (Gal.6:2) A holy calling to which they have been called from all eternity (2 Tim. 1:9; 2 Thess. 1:11). Walk worthy of the calling (Eph.4:1) The farmer must partake first of the fruit (2 Tim. 2:6) The Lord will once again shake the earth and even the heavens (Heb. 12:26) The earth and its fullness are the Lord's (1 Cor. 10:26) Fruitful land receives blessing from God (Heb.6:7) Zina – lawyer (of the 70 apostles) (Titus 3:13) Turn away from evil and cleave to what is good (Rom.12:9; 1Thess.5:22) Conquer evil with good (Rom.12:21) Be infants to evil (1 Cor. 14:20) Let malice and slander be put away (Eph.4:31) Do not lust after evil (1 Cor. 10:6) Do not repay anyone evil for evil (1 Thess. 5:15; Rom. 12:17) Those who speak evil will not inherit the Kingdom of Heaven (1 Cor. 6:10) Do not slander anyone, do not be quarrelsome (cf. 1 Timothy 3:2) Evil people will prosper in evil (2 Timothy 3:1–9:13) Knowledge puffs up, but love edifies (1 Cor. 8:1) God gives true knowledge to those who love Him (1 Cor. 8:3), human knowledge is ignorance (1 Cor. 8:2) James (from the 70 apostles) – brother of the Lord (Gal.1:19) Jason (from the 70 apostles) is a relative of the Apostle Paul (Rom. 16:21) Do not be subjected to the yoke of slavery again (Gal.5:1) An idol in the world is nothing; although there are many so-called gods in heaven and on earth, there is one True God (1 Cor. 8:4–6) The church hierarchy established by the Lord: apostles, prophets, evangelists, shepherds and teachers (Eph.4:11), for the equipping of the saints for the work of ministry, for the building up of the Body of Christ (Eph.4:12). The purpose of their ministry is growth until we all come into the unity of faith and the knowledge of the Son of God (Eph.4:13, cf. Col.1:19, 2:9–10, 3:11) The heavenly Jerusalem, founded by God, there are ten thousand angels, the council and church of the firstborn, the spirits of the righteous, there is Christ, the Intercessor for us (Heb. 12:22-24). Christians must seek this future city (Heb. 13:14) Deliverance from the coming wrath at the second coming of the Lord (1 Thess. 1:10) Chosen (to be an apostle) not by man and through man, but by Christ Jesus and God the Father (Gal.1:1) Election to salvation from the beginning (2 Thess. 2:13, cf. Rom. 8:33; Eph. 1:4–5; 2 Tim. 1:9), and adoption as sons to God (Eph. 1:5) according to the good pleasure of God’s will, to the praise of His glory (Eph. 1:5–6) Chosen from eternity for salvation, for whose sake Saint Paul endured everything (2 Tim. 2:10). The risen Christ appeared to me like a certain monster (1 Cor. 15:8) True Israel, to whom the promises of God apply. God, not according to the merits of people, but according to His mercy, chooses the heirs of the promise - Isaac, Jacob (Rom. 9: 6-16). Those who submit to the will of God receive mercy, and those who oppose it are rejected like Pharaoh (Rom. 9:17-18). Therefore, the outcast has no reason to grumble against God, his Creator, like clay against the potter (Rom. 9:19-21) Israel did not submit to the righteousness of God - justification by faith (Rom. 10:2-4). Righteousness comes from the law and from faith (Rom. 10:5-8). They believe in righteousness with their hearts (Rom. 10), as foretold by the law and the prophets (Rom. 10:11–13). Rejection of Israel and its future conversion to Christ. The seed of the promise (root) has already been saved, but the rest have become hardened (Rom. 11:7-10). But their fall is the salvation of the Gentiles (Rom. 11:11–12), just as the salvation of the Gentiles will lead to the conversion of Israel; then all Israel will be saved (Rom. 11:15–24), which the apostle proclaims by revelation (Rom. 11:25–32) The spoiling of your goods was received with joy (Heb. 10:34) Your possessions are in heaven (Heb. 10:34) Isaac pleased God by faith (Heb. 11:20) Esau gave up his birthright for one meal (Heb. 12:16) Herodion (from the 70 apostles) – relative of the Apostle Paul (Rom.6:11) Jesus Christ was tempted in all things, yet without sin (Heb. 4:15) God sends temptations to the best of his ability and makes it easier to endure them (1 Cor. 10:13) Test all things, hold fast to what is good, abstain from evil (1 Thessalonians 5:21–22) Trying what pleases God (Eph.5:10) The source of the apostles' preaching is God, the source of human error is personal error, evil spirits and wickedness (1 Thess. 2:3-4) True Jew (Rom.2:21–24) The Jews' unbelief and bitterness, and the wrath of God against them (1 Thess. 2:15–16) The Jews are their superiority over the pagans; by election they were entrusted with the word of God (Rom. 3:1-2). Their unbelief does not destroy God's faithfulness (Rom.3:3-4) and does not deliver them from God's judgment (Rom.3:5-8). In their lives, Jews are sinners, just like the Gentiles (Rom. 3:9–19), since by the works of the law no flesh will be justified (Rom. 3:20) No one can call Jesus Lord except by the Holy Spirit (1 Cor. 12:3, cf. Matt. 16:16–17) Justus (from the ranks of the 70 apostles) – a joyful colleague of the apostle ( Col. 4:11 ) Seek (set your mind on) things above, where Christ sits at the right hand of God ( Col. 3:2 ) The cornerstone is Christ (Eph.2:20–21) Stone of stumbling and temptation (Rom.9:32–33) The stone is Christ, and from Him is spiritual drink (1 Cor. 10:4) Carpus of Troas, with whom Saint Paul left his phelonion and books (2 Tim. 4:13) Quart – (from the 70 apostles) (Rom.16:23) Clement (from the 70 apostles) – a co-worker of the apostle (Phil.4:3) The Lord has sworn and will not repent; You are a Priest forever, according to the order of Melchizedek (Heb.7:21) The Lord swore by Himself to Abraham (Heb. 6:13) The Book of Life, where good works are written in heaven (Phil.4:3) The apostle orders Timothy to bring leather books to Rome (2 Tim. 4:13) Where is the scribe among those who believed in Christ? (1 Cor. 1:20) The root of all evil is the love of money (1 Timothy 6:10) A root of bitterness, lest it cause harm (Hebrews 12:15) Like a nurse who tenderly treats children, the apostle was for the Thessalonians (1 Thess. 2:7) I had no self-interest or sweet words (1 Thessalonians 2:5) If anyone steals, steal no more, but work honestly (Eph.4:28) He endured the cross and sat down at the right hand of the Father (Heb. 12:2) The Cross of Christ is not preached in the wisdom of words (1 Cor. 1:17). The word about the Cross is foolishness for those who are perishing, but the power of God for those who are being saved (1 Cor. 1:18), for Jews it is a temptation, for Greeks it is madness (1 Cor. 1:23) By the cross the world was crucified to me, and I to the world (Gal.6:14) Baptism - crucifixion of the passion (Gal.5:24) Crescent (from the 70 apostles) – a co-worker of the apostle (2 Tim. 4:10) Crispus (from the 70 apostles) - baptized by an apostle, his fellow worker (1 Cor. 1:14) The Cretans are always deceitful, evil beasts, lazy in their bellies (Titus 1:12) Blood of the covenant commanded by God (Heb. 9:19–20) Whoever does not consider the Blood of Christ as holy tramples on the Son of God (cf. Heb. 10:29) The blood of Christ cleanses the conscience from dead works (Heb.9:14), better than the blood of Abel (Heb.12:24). They did not fight against sin until the Blood (Heb. 12:4). Not with the blood of goats and calves, but with His own blood (Heb.9:12) The Corinthian incest and his judgment (1 Cor. 5:1–13) Show meekness to all people (Titus 3:2) Let your meekness be known to all people. Encouraging her. The Lord is near (Phil.4:5) Correct sins with meekness (Gal.6:1) False brethren - Judaizing Christians (Gal.2:4–5) False speakers are hypocrites, seared in their conscience (1 Tim. 4:2) False teaching - its spread under the influence of forest spirits and teachings of demons (1 Tim. 4:1) False teachers creep in and corrupt entire houses (2 Timothy 3:6–7) False teachers of Crete, especially those of the circumcision (Titus 1:10–15). How they honor God (Titus 1:16). They are proud and infected with a passion for arguing over words, they think that godliness serves self-interest (1 Tim. 6:3-6) False teachers from circumcision are dogs, evil workers who trust in the flesh (cf. Phil. 3:2-3) Do not tell lies to one another ( Col. 3:9 ) Lin (from the 70 apostles) – a fellow apostle (2 Tim. 4:21) There is no partiality with God (Rom. 2:11) They boast in appearance, not in heart (2 Cor. 5:12) Holy kiss (1 Thess. 5:26) Reject lies, speak the truth (Eph.4:25), as members of one body - the Church of Christ Luke (from the 70 apostles) – beloved physician ( Col. 4:14 ) The Lord will save from the evil one (2 Thess. 3:3) Lucius (from the 70 apostles) – relative of the Apostle Paul (Rom. 16:21) Love is superior to all the gifts of the Holy Spirit and virtues. Without love, the gift of tongues is a sounding cymbal (1 Cor. 13:1); without love, the gift of prophecy, faith, and the highest deeds of virtue will not bring any benefit (1 Cor. 13:2-3). Description of the exploits of love in moral life (1 Cor. 13:4). Love will never cease, neither in this life nor in the future (1 Cor. 13:8). Let everything be done with love (1 Cor. 16:14) Be an example in love (1 Timothy 4:12) Love is from God (1 Thess. 3:12). God-imitating love (Eph.5:1–2) Love in the Holy Spirit (Col.1:8) God's love for people is poured out into hearts by the grace of the Holy Spirit (Rom. 5:5) God's love for the chosen ones. He did not spare His Son. No one and nothing can separate us from the love of God. His only begotten Son saved us and continually intercedes for us (Rom. 8:31–39) Love is the union of perfection ( Col. 3:14 ) Love is the fulfillment of all commandments; he who loves another fulfills the whole law (Rom. 13:8–10) Love edifies, but knowledge puffs up (1 Cor. 8:1) Faith working through love (Gal.5:6) The love of the Apostle Paul for his relatives according to the flesh - the people of Israel. To save them, he himself was ready to lose his salvation (Rom. 9:1-3). He takes pity on the Jews who did not believe in Christ because they are deprived of God’s promises as the chosen people (Rom. 9:4–5) Covetousness should not be known even by name among Christian saints (Eph.5:3) He has prepared for those who love God what no eye has seen, no ear has heard, and no one has ever dreamed of (1 Cor. 2:9) All things work together for good to those who love God - those who are called (Rom. 8:28) Malachi will not inherit the kingdom of God (1 Cor. 6:9) Comfort the faint-hearted (1 Thessalonians 5:14) Manna and water from a stone, as a prototype of the Body and Blood of Christ (1 Cor. 10:1–4) To lay a mother or grandmother to rest is a matter of piety (1 Tim. 5:4) Sounding brass and a clanging cymbal, the gift of tongues without love (1 Cor. 13:1) Melchizedek – king of Salem, priest of the Most High God (Heb.7:1–3) We always carry the deadness of the Lord Jesus in our body, so that His life may also be revealed in our body (2 Cor. 4:10) Dead in sins and trespasses (Eph.2:5; Col.2:13) The dead will be raised incorruptible, and we will be changed (1 Cor. 15:52) Almsgiving (giving) must be from a pure heart, then it is accepted as fragrant incense, a sacrifice acceptable to God (cf. Phil. 4:18) Alms for the poor, when and how to collect them (1 Cor. 16:1–3) Peace with God (Rom. 5:1–10) Let the peace of God rule in your hearts (Col. 3:15) The peace of God surpasses all understanding (Phil.4:7). How to reach this world (Phil.6:8–9) The whole world is guilty before God (Rom. 3:19) We brought nothing into the world and we cannot take anything out (1 Tim. 6:7) The world is crucified for me, and I for the world (Gal.6:14) Babes tossed to and fro by every wind of doctrine (Eph.4:14) Moses was faithful in the house of God (Heb.3:2), as a servant (Heb.3:5) Moses said: I am in fear and trembling (Heb. 12:21) Moses with the veil (2 Cor. 3:7–16) Prayer - what it should be like for God to hear it (Eph. 6:18) Constant prayer (Col.4:2-12; Heb.13:15), vigorous, with thanksgiving (Col.4:2). How and what to pray for? (Phil.4:6). The effect of prayer is that the peace of God keeps the heart (Phil.4:7) Public prayer, as a union of love among many (2 Cor. 1:11) The Holy Spirit puts into the heart the unspoken prayer of groaning (Rom. 8:26) Prayers in congregations (churches). How to pray? (1 Timothy 2:8) Christians should pray for everyone, first of all for the king and all those in authority, for this is good and pleasing to the Savior (1 Tim. 2:1–4) We do not know how to pray for things as we should (Rom.8:26) They pray (strive) and do not receive if they strive unlawfully (2 Tim. 2:5) You need milk, not solid food (Heb. 5:12) I fed you with milk (1 Cor. 3:2) The Lord is the Avenger of all things (1 Thessalonians 4:6) Vengeance is Mine, I will repay (Heb.10:30, Rom.12:19) The wise men were confounded by madness (1 Cor. 1:20–27) The wisdom of this world is foolishness before God (1 Cor. 3:19) We preach the wisdom of not this age (1 Cor. 2:6) Like a wise builder, he laid the foundation (1 Cor. 3:10) Those who call themselves wise have become fools (Rom. 1:22) The husband is the head of the wife, just as Christ is the Head of the Church (Eph.5:23) The husband is the image and glory of God, and the wife is the glory of the husband (1 Cor. 11:7) Husband show favor to wife (1 Cor. 7:3) Homosexuals will not inherit the Kingdom of Heaven (1 Cor. 6:9–10) Men, pray in every place, lifting up your clean hands (1 Tim. 2:8) The head of every husband is Christ, the head of a woman is her husband (1 Cor. 11:3) Husbands, love your wives as Christ loves the Church (Eph.5:25). Don't be harsh with them (Col. 3:19) I will never eat meat, lest I cause my brother to stumble (1 Cor. 8:13; Rom. 14:21) Hope is the assurance of things not seen and things hoped for, as of things present (Rom. 8:24–5) Hope is an anchor behind the inner veil - into heaven (Heb. 6:18–20) Delight yourself in hope (Rom. 12:12) In hope we are saved (Rom.8:24) Those who trust in Christ in this life alone are the most miserable of all people (1 Cor. 15:19) The Lord sends punishments—sorrows and sufferings—on those he loves in order to make them better (Heb. 12:5–10) The punishment is painful for the present, but it will bring forth the fruit of righteousness (Heb. 12:11) Do not despise the discipline of the Lord, my son (Heb. 12:5) Those who are not punished by God are His illegitimate children (Heb. 12:8) Narcissus (from the 70 apostles) (Rom.16:11) The heir, as long as he is a child, is no different from a slave, although he is master of all (Gal.4:1) If you are taught by the word, share every good thing with those who teach (Gal.6:6) Teacher of the ignorant, how come, when you teach another, you do not teach yourself (Rom. 2:20–21) Teachers must be respected (1 Thessalonians 5:12–13). Obey them cheerfully, and not groaningly, for they care for your souls (Heb. 13:17) Remember your teachers and imitate them (Heb. 13:7) The ruler is God's servant for your good (Rom. 13:4) Be submissive to your superiors (Rom. 13:1–7; Titus 3:1) Heavens and earth will perish (Heb. 1:10–12) The third heaven, where the Apostle Paul was caught up (2 Cor. 12:2) He is ignorant in speech, but not in knowledge (2 Cor. 11:6) His invisible things, his eternal power and Godhead, are visible in the world (Rom. 1:20) The weak put the strong to shame (1 Cor. 1:27) The weaknesses of God are stronger than men (1 Cor. 1:25) Accept him who is weak in the faith without asking for opinions (Rom. 14:1) When I am weak, then I am strong (2 Cor. 12:10) He who is weak in faith eats vegetables (Rom. 14:2) He who is disobedient to the preaching of the apostle is not obedient to man, but to God (1 Thess. 4:8) Our unrighteousness reveals the righteousness of God (Rom. 3:5) The Gentiles are filled with all kinds of unrighteousness (Rom. 1:29) The wickedness and unrighteousness of men who suppress the truth through unrighteousness (Rom. 1:18) Nothing is unclean for what is clean (Titus 1:15) There is nothing unclean in itself (Rom. 14:4) Do not touch unclean things (idols) (2 Cor. 16:17) Nicopolis, where Saint Paul proposed to spend the winter (Titus 3:12) Poor love. An example is Christ, who became poor for our sake (2 Cor. 8:9). Useful alms should not be forced, like a tax, but according to zeal, like a blessing (2 Cor. 8:12–14, 9:5). God loves a willing giver, and not a reluctant giver (2 Cor. 9:7). God enriches with His goodness those who give voluntarily and generously (2 Cor. 9:8–11), through the prayers of the poor (2 Cor. 9:12–15) A new man from Jews and Gentiles, reconciled in one body through the Cross, a new creation (Gal.6:15), a man made his own to God (Eph.2:19) Noah pleased God by faith (Heb. 11:7) It is better to remain offended than to quarrel and sue (1 Cor. 6:7–8) Put on the Lord Jesus and do not turn the cares of the flesh into lusts (Rom.13:14) Put on the whole armor of God (Eph.6:11) Put on mercy, kindness ( Col. 3:12 ) Convict those who live in darkness with the light of your life (Eph.5:11–13; Titus 1:15) Be an example to the faithful in speech, in life, in faith, in purity (1 Timothy 4:12) One inherits the promises of God through faith and patience (Heb.6:12), like Abraham (Heb.6:13–15) Circumcision obliges you to fulfill the whole law (Gal.5:3) and removes you from Christ (cf. Gal.5:2–4) Circumcision in itself is nothing, but keeping the commandments is everything (1 Cor. 7:19) Circumcision is beneficial if you keep the law (Rom. 2:25–29). But in Christ Jesus neither circumcision nor uncircumcision means anything (Gal.5:2, 6:12–15) Circumcision made without hands - putting off the body of sin in baptism (Col. 2:11), serving God with the spirit (Phil. 3:3). True circumcision is not of the flesh, but of the heart, in the spirit and not in the letter (Rom. 2:28–29) He betrothed you to one husband, to present you to Christ as a pure virgin (2 Cor. 11:2) Evil societies (communities) corrupt good morals (1 Cor. 15:33) We have clothing and food, and we will be content with that (1 Tim. 6:8) Wait for Jesus Christ from heaven to deliver us from the wrath to come (1 Thess. 1:10) Olympanos (from the 70 apostles) (Rom.16:15) Onesimus (from the 70 apostles) is the spiritual son of the apostle (Phil.1:10–12) Onesiphorus (from the 70 apostles) – his service to his apostle in Ephesus and Rome and the strength of his faith (2 Tim. 1:16–18) Justification is law, faith. Legal righteousness without faith (Rom. 9:31–33). Justification is by grace and not by debt (Rom. 4:3-4). Thus, Abraham was justified before the law because of faith (Rom.4:13) and became the father of those who believe (Rom.4:12). The law produces wrath (Rom. 4:15), revealing crimes God's weapons for fighting the devil are truth, righteousness, the Gospel, shield of faith, helmet of salvation, sword of the Spirit (Eph.6:11-17), unceasing prayer - private and general (Eph.6:18) The weapons of the apostolic warfare are not carnal, but powerful in God for the pulling down of strongholds, with which they destroy all wicked plans (2 Cor. 10:3-6) They became futile in their speculations, and their foolish hearts were darkened (Rom. 1:21) He who condemns another judges the servant of the Lord, to whom alone belongs judgment (Rom. 14:4–13) Let no one judge for food or drink (Col. 2:16) Old Testament revelation - through the prophets, New Testament - through the Son of God, Creator and Heir of all (Heb. 1: 1-2) We must submit to the Father of spirits in order to live (Heb. 12:9) Fathers, raise your children in the doctrine of the Lord (Eph.6:4) Fathers, do not provoke your children to anger, so that they do not lose heart (Col. 3:21) The time of my departure has come, I have fought the good fight (2 Tim. 4:6–7) They would pluck out their eyes and give them to me, if it were possible (Gal.4:15) Before his calling, Paul was from the tribe of Benjamin, a Jew of the Hebrews, a Pharisee, a zealot of the law, a persecutor of the Church of Christ (Phil.3:4-6; Gal.1:13-14, 1 Tim.1:13) Paul is an example of having mercy on sinners (1 Tim. 1:16) Paul was chosen to the apostleship not by men, but by God the Father and His Son (Gal.1:1), from his mother’s womb, to reveal His Son in him (Gal.1:15–16). Jesus Christ himself was his teacher (Gal.1:17–24) Paul (1 Thess. 1:1) – an apostle of Jesus Christ (Eph. 1:1), by the will of God (Col. 1:1), a servant of Christ (Phil. 1:1), an apostle of all nations (Rom. 1:5), a prisoner of Jesus Christ (Phil. 1:1), the least of the apostles (1 Cor. 15:9) and saints (Eph. 3:8), but he labored more than all by grace Christ's (1 Cor. 15:10) Paul's apostolic exploits (1 Thess. 2:9-12) and the nature of his activity - petition, persuasion and supplication (1 Thess. 2:12). Its preaching is in word, power and the Holy Spirit (1 Thess. 1:5), alien to glory, flattery and self-interest (1 Thess. 2:5-6). Treat him like parents with children (1 Thess. 2:7). He was everything to everyone, so that he could save at least some (1 Cor. 9:19–23) Paul is a prisoner of Jesus Christ (Eph.3:1), joyfully suffers for the Church of Christ (Col.1:24) to fulfill the word of God (v. 25) Paul rebukes the Apostle Peter (Gal.2:11–23) Paul handed over to Satan for blasphemy (1 Timothy 1:20) Paul counted all things worldly as loss and rubbish (Phil. 3:8) Was Paul crucified for you? (1 Cor. 1:13) Paul got rid of lions' jaws (2 Tim. 4:17), fought with wild beasts in Ephesus (1 Cor. 15:32) Paul is an elder (Phil. 1:9), he is already becoming a victim; his exploits and labors and aspirations for a crown at the Judgment of God (2 Tim. 4:6–8; Phil. 2:17) Paul fought the good fight, finished his course, kept the faith, for which there is laid up a crown of righteousness (2 Tim. 4:7-8) How to become a good shepherd, what is needed for this (1 Tim. 4:6–8). He should be a model of faith and life for others (1 Tim. 4:11–12). What should you do with your flock (1 Tim. 4:13–16). How and what to teach the old and the young (1 Tim. 4, 5:1–2) Pastoral zeal - its arousal by the example of the risen Lord (2 Tim. 2:8), the example of the exploits of St. Paul (2 Tim. 2:9-10), responsibility at the Last Judgment (2 Tim. 4:1) A shepherd as a teacher, what he should be (Titus 2:7–8), what methods he should use when teaching - speak, pray, reprove (Titus 2:15) A shepherd must be like a good soldier—fight with faith and a good conscience (1 Tim. 1:18–19). The duty of pastoral ministry (Eph. 4:12). The ultimate goal is the perfection of the flock according to the stature of Christ (Eph.4:13) The shepherd should imitate the one who competed in the race (1 Cor. 9:24), the farmer who received his benefits from his labors (2 Tim. 2:6) Shepherd – what should he avoid and what should he hold on to (2 Tim. 2:22). How he should admonish those who are opposed to the faith and good life (2 Tim. 2:23–26). He must avoid childish competitions that give rise to quarrels (2 Tim. 22:23–24). How he should teach his opponents to free them from the snares of the devil (2 Timothy 2:25–26) The shepherd must constantly reprove, rebuke, and exhort with patience (2 Tim. 4:2) A shepherd-teacher has the right to material support from his flock (1 Cor. 9:11–14) Our Passover is Christ, sacrificed for us (1 Cor. 5:7). How to celebrate it (1 Cor. 5:8) Patrov (from the 70 apostles) (Rom.16:14) Peter and the others were hypocrites with him in Antioch (Gal.2:13) Sorrow for God's sake makes repentance unto salvation (2 Cor. 7:10) Worldly sorrow produces death (2 Cor. 7:10) Do not indulge in feasting (Rom.13:13) The Holy Scriptures give wisdom unto salvation through faith (2 Timothy 3:15). They are inspired by God and beneficial for the mind, heart, and will, and lead to perfection (2 Tim. 3:16–17) Do not judge anyone for food and drink (Col. 2:16), they are a shadow of the future (Col. 2:17) Food is sanctified by the word of God and prayer (1 Tim. 4:3–5) Food is for the belly, and the belly is for food, but God will destroy both (1 Cor. 6:13) Solid food is for the perfect (Heb. 5:12–14) Food (in itself) does not bring us closer to God and does not remove us from Him (1 Cor. 8:8) Food and drink are a matter of everyone's conscience. No one should be judged for them. God is the Judge of His servants. How should conscience be guided in this regard (Rom. 14:6–9). Food and drink should not tempt the brother for whom Christ died. The kingdom of God is not in food and drink, but in righteousness, peace and joy in the Holy Spirit (Rom. 14:13-17). Everything created by God is pure, but woe to the man who eats and drinks to offend his brother (Rom. 14:20). It is better not to eat meat or drink wine forever, so as not to offend a brother (Rom. 14:21) Do not give your brother cause for stumbling through your food (Rom. 14:15) Having food and clothing, we will be content with this (1 Tim. 6:8) The fruit of the Holy Spirit is in goodness, righteousness and truth (Eph.5:9) The fruits of the Spirit are love, longsuffering, goodness, meekness, faith (Gal.5:21–23) God appeared in the flesh (1 Tim. 3:16) Do not turn the cares of the flesh into lust (Rom.13:14) The flesh is exhausted for the salvation of the spirit (1 Cor. 5:5) The works of the flesh are known - adultery, fornication, uncleanness (Gal.5:19) Pleasing the flesh is not freedom (Gal.5:13) Those who live according to the flesh will not inherit the kingdom of God (Gal.5:21) If you live in the flesh you will die, but if you live in the Spirit you will live (Rom.8:13) Those who live according to the flesh cannot please God (Rom. 8:8) The flesh desires what is contrary to the spirit (Gal. 5:17) He who sows in the flesh will reap corruption (Gal.6:8) No flesh will be justified before God (Rom. 3:20) No one hates his own flesh, but nourishes and warms it (Eph.5:29) Crucify the flesh with its passions and lusts (Gal.5:24) Flesh and blood will not inherit the Kingdom of God (1 Cor. 15:50) You are carnal, there is envy and differences of opinion among you (1 Cor. 3:3) The carnal mind is enmity against God (Rom.8:7) I am carnal, but the law is spiritual (Rom. 7:14) Submit to your leaders, for they watch over your souls, as those who must give an account (Heb. 13:17) Submit to one another in the fear of God (Eph.5:21) Those who are perishing are those who have not received the love of the truth (2 Thess. 2:10–12) A sign of the authenticity of St. Paul’s letters is his handwritten signature of goodwill (2 Thess. 3:17–18) Be like me, as I am like Christ (1 Cor. 4:16) Imitate me in exploits and labors, day and night (2 Thess. 3:7–9) All things are lawful for me, but not all things are profitable (1 Cor. 10:23) Knowledge - its degrees are infantile (mental-physical) and perfect (spiritual), as if I were known (1 Cor. 3:9-12) The goodness of God leads you to repentance (Rom. 2:4) They will not enter My rest because of unbelief, I have sworn (Heb. 3:11–18) Whoever has entered into His rest is rested (Heb. 4:10) Let us strive to enter into rest (Heb.4:11), being careful lest we be late (Heb.4:1) Seek not your own benefit, but that of another (1 Cor. 10:24) Pardon does not depend on the one who wills or on the one who runs, but on God who has mercy (Rom.9:16) Remember the Lord Jesus Christ (2 Tim. 2:8–13) The Lord is my helper, and I will not fear. What will a man do to me? (Heb.13:6) Set your mind on things above and not on earthly things ( Col. 3:2 ) Do not turn caring for the flesh into lust (Rom. 13:14) May your spirit, soul and body be preserved without blemish (1 Thessalonians 5:23) What you sow is what you reap (Gal.6:7–8) In the last times some will fall away from the faith (1 Timothy 4:1) In the last days difficult times will come (2 Timothy 3:1) Having despised the shame, he endured the Cross and is seated at the right hand of the Father (Heb. 12:2) Decrees: do not touch, do not taste, do not touch, why are you holding on? ( Col. 2:21 ) Praise yourself, not others. Each one will be responsible for himself (Gal.6:4–5) It is not the one who praises himself who is worthy of praise, but the one whom God praises (2 Cor. 10:18) Flee the lusts of youth (2 Timothy 2:22) Lusts of wealth (1 Timothy 6:9–10) Lustful of evil (1 Cor. 10:6) Sing psalms and songs in your hearts to the Lord (Eph. 5:19–20) The righteousness of God (justification) does not come from the works of the law, but through faith in Christ for all who believe (Rom. 3:21–22): we have all sinned and are justified freely by the grace of God (Rom. 3:23–24). Revealing the Truth of God in the Old and New Testaments (Rom. 3:25–26) Abound in righteousness (1 Timothy 6:11) The souls of the righteous will be made perfect (Heb.12:23) The whole world was not worthy of the righteous (Heb. 11:38) There is none righteous (Rom. 3:10) Righteousness is what we expect from faith (Gal.5:5) Righteousness has no fellowship with iniquity (2 Cor. 6:14) Righteousness comes by faith in Jesus Christ (Rom. 9:30–32) The righteous shall live by faith (Rom. 1:17, cf. Heb. 10:38) Rightly teach the word of truth (2 Timothy 2:15) Stand by the tradition and hold fast to it (2 Thess. 2:15) Keep faithfully what was handed down (1 Timothy 6:20) Eat what is offered without any examination, for peace of conscience (1 Cor. 10:25–27) Predestination and calling to salvation. Those whom He foreknew, He also predestined to be like His Son, them He also called, justified and glorified (Rom. 8:29–30) Adulterers will not inherit the kingdom of God (1 Cor. 6:9–10) The wisdom of God in governing the world (Rom. 11:33–36) An elder must avoid material acquisitions and take care of spiritual things (1 Tim. 6:11–16) The elder should be given the utmost honor (1 Timothy 5:17) Greeting by the hand of Paul (2 Thess. 3:17; Col. 4:18) It is great gain to be godly and content (1 Tim. 6:6) Priscilla and Aquila – colleagues of the Apostle Paul (Rom. 16:3–4) Do nothing out of passion (1 Timothy 5:21) Communion of the Body and Blood of Christ will cleanse our conscience from dead works (Heb.9:14) Cursed is everyone who hangs on a tree (Gal.3:13) Preach the word in season and in season (2 Tim. 4:2) Saint Paul's preaching is not in convincing words, but in the manifestation of the spirit and power (1 Cor. 2:4), alien to glory, flattery and self-interest (1 Thess. 2:5-6) Glorify God in your body and soul, which are God's (1 Cor. 6:20) Forgive him (the fornicator) and comfort him (2 Cor. 2:7) Forgive one another, be compassionate (Eph.4:32) There is no forgiveness without shedding blood (Heb.9:22) edify yourselves with psalms and spiritual songs (Eph.5:19), teach and admonish one another (Col.3:16) Beware of dogs, evil workers (Phil.3:2) Turn away from idle talk (1 Tim. 6:20–21), move away (2 Tim. 2:16) Drunkards will not inherit the kingdom of God (1 Cor. 6:10) Do not indulge in drunkenness (Rom.13:13) Pud (from the face of the 70 apostles) (2 Tim. 4:21) What to teach slaves and what kind of behavior they should be - not to steal, but to serve honestly (Titus 2:9–10) The servant of the Lord should not quarrel, but be gentle (2 Tim. 2:24) Cast out the slave and her son, for the son of the slave will not be an heir (Gal.4:30) Slaves - how they must freely serve their masters, unfaithful and faithful, so that the name of God is not blasphemed (1 Tim. 6:1-2) Servants, submit to your masters as to Christ, doing the will of God, for they serve the Lord (Col. 3:22–25) While working in silence, eat your bread (2 Thess. 3:12) (Paul and his co-workers worked and labored) day and night (2 Thess. 3:8) Joy in faith (Phil.1:25) Rejoice in the Lord always (Phil.4:4; 1Thess.5:16) Joy in the Holy Spirit (Rom.14:17) Divorce is permitted at the request of the unbelieving party (1 Cor. 7:15) Distributor - distribute in simplicity (Rom.12:8) Discord and its types - rage, anger, shouting and others, move away (Eph.4:31) There must be differences of opinion, so that those who are skillful may be revealed among you (1 Cor. 11:19) False reason (knowledge) leads to deviation from the faith (1 Tim. 6:20–21) Reason (knowledge) puffs up, but love edifies (1 Cor. 8:1). Anyone who thinks that he knows anything still does not know anything as he should (truly). Knowledge is from God, given to those who love Him (1 Cor. 8:2–3) I will reject the understanding of the prudent (1 Cor. 1:19) Do not indulge in debauchery (Rom.13:13) Parents, do not provoke your children, lest they become discouraged (Col. 3:21) Relatives should take care of each other so as not to lose faith (1 Tim. 5:8–16) Lay your hands on no one hastily (1 Timothy 5:22) Strengthen the hands that have fallen (Heb. 12:12) It is terrible to fall into the hands of the Living God (Heb. 10:31) Rufus (from the 70 apostles) – chosen in the Lord (Rom. 16:13) Sarah by faith gave birth (Heb.11:11) to the son of promise (Rom.9:8–9) Satan disguises himself as an angel of light (2 Cor. 11:14) Satan hindered the preaching of St. Paul (1 Thess. 2:18) and tempts Christians (cf. 1 Thess. 3:5) So that Satan does not harm us, for his plans are not unknown (2 Cor. 2:11) Deliver to Satan for the destruction of the flesh, so that the spirit may be saved (1 Cor. 5:5), so that they learn not to blaspheme (1 Tim. 1:20) The God of peace will crush Satan under your feet (Rom. 16:20) What does light have in common with darkness, what fellowship between righteousness and lawlessness (2 Cor. 6:14) With two or three witnesses every word will be established (2 Cor. 13:1) Freedom – you are called to freedom, but freedom should not be a reason to please the flesh (Gal.5:13) Freedom in Christ (Gal.5:1) Christian freedom regarding food and drink: everything is permissible, but not everything is beneficial, and nothing should possess me (1 Cor. 6:12–13) The Holy of Holies is the second tabernacle (Heb.9:3–7) Holiness is the fruit of the Christian life (Rom. 6:22). Without holiness no one will see the Lord (Heb. 12:14) Keep your vessel in holiness and honor, and not in the passion of lust (1 Thess. 4:4-5) The saints will judge the world (1 Cor. 6:2), and they will judge the angels (1 Cor. 6:3) Priest (High Priest) Sinless – Jesus Christ (Heb.7:26–27, 8:1–6) Priest forever, according to the order of Melchizedek (Heb.7:21) The priests are fed from the sanctuary (1 Cor. 9:13) Who can be a priest (Titus 1:6) Give special honor to worthy priests who labor in word and doctrine (1 Timothy 5:17) The Holy Scriptures are inspired by God and are useful for every good work (2 Timothy 3:16) Their hearts were darkened in speculation, because they did not know God and did not thank Him (Rom. 1:21) I will put My laws in their hearts (Heb. 10:6); I will write them on the tablets of their hearts (2 Cor. 3:3) Your hearts are crowded - spread out (2 Cor. 6:12) In the hearts of believers, the Spirit of the Son cries: “Abba, Father” (Gal.4:6) The heart into which Christ has dwelt is the source of holiness (Eph. 3:17–19) It cannot enter into the heart of man what God has prepared for those who love Him (1 Cor. 2:9) It is good to strengthen the heart with grace, and not with food (Heb. 13:9) God tests our hearts (1 Thess. 2:4) Those who believe righteously in their hearts and confess with their lips that Jesus is Lord are saved (Rom. 10:9–10) He who sows to the flesh will reap corruption; he who sows to the Spirit will reap eternal life (Gal.6:8) Silouan (from the 70 apostles) – a co-worker of the apostle (2 Cor. 1:19) The strong must bear the weaknesses of the weak (Rom. 15:1) Sinai is an image of the legislation therein (Heb. 12:18–21) You have come to Mount Zion (Heb. 12:22) Put away filthy language from your lips, it is not becoming for Christians, but thanksgiving (Col. 3:8; Eph. 5:4) Let us cleanse ourselves from the filthiness of the flesh and spirit (2 Cor. 7:1) The first and second tabernacles are the earthly sanctuary and the ministry in it. She was a type of true worship. The sacrifices made in it did not cleanse people's consciences, but only the body (Heb. 9:1–10) Tribulation is determined by God for all believers (1 Thess. 3:3–4) for growth in patience and faith (2 Thess. 1:4) Sorrows - the consolation in them - is from the Lord (2 Cor. 1:4-7) The apostle's tribulations for the sake of those who believed are their glory (Eph.3:13) As sorrows for Christ multiply, our consolation from Him also increases (2 Cor. 1:5) Various sorrows cannot separate us from the love of God; we endure them through the strength of Him who loved us (Rom. 8:35–37) Be patient in tribulation. Do not be overcome by evil, but overcome evil with good (Rom. 12:12–21) Support the weak (1 Thessalonians 5:14) The glory of the apostles is those who believed (1 Thess. 2:20) The glory of a husband is his wife, and the husband is the image and glory of God (1 Cor. 11:7) The glory of your faith in God has spread to all places (1 Thess. 1:8) We do not seek human glory (1 Thess. 2:6) Glory is promised to everyone who does good (Rom. 2:10) Eternal glory is promised to those who believe in the Lord Jesus (2 Tim. 2:10). I remember your tears (2 Tim. 1:4) I wrote to you with many tears and a troubled heart (2 Cor. 2:4) Word of God and man (1 Thess. 2:13) The Word of God was preached by the Lord to the apostles, accompanied by signs and wonders (Heb. 2:3–4) The Word of God is living and active, sharper than any two-edged sword, piercing even to the division of soul and spirit, and a judge of the thoughts and intentions of the heart (Heb. 4:12) Let the Word of God not be blamed (Titus 2:5) The word of the cross is foolishness to those who are perishing, but to those who are being saved it is the power of God (1 Cor. 1:18) Every creation is sanctified by the Word of God and prayer (1 Tim. 4:3–5) Let the word of Christ dwell in you richly in all wisdom, and whatever you do, do it in the name of the Lord ( Col. 3:16–17 ) The word of the apostle is true and worthy of all acceptance (1 Tim. 4:9) The word of righteousness is ignorant of everyone who is childish and imperfect (Heb. 5:12-13) Let your speech be with grace ( Col. 4:6 ) Do not let any corrupt word come out of your mouth (Eph.4:29) An empty word is indecent for Christians (Eph.5:4). Avoid obscene idle talk (2 Tim. 2:16) The word is true: whoever desires a bishopric desires a good work (1 Tim. 3:1) If you are taught by the word, share every good thing with those who teach (Gal.6:6, cf. Rom.15:27; 1 Cor.9:7) I urge you not to enter into disputes of words (2 Tim. 2:14), but avoid them (Titus 3:9) Death as the object of desire of St. Paul (2 Cor. 5:8; Phil. 1:21–24) Death is gain, life is Christ (Phil.1:21) Death is swallowed up in victory (1 Cor. 15:54) Death's sting is sin (1 Cor. 15:56) By death he will take away his power from him who has the power of death (Heb. 2:14) Humility and its types - meekness, long-suffering, bearing with one another through love (Eph.4:2-3) Humility - do not think more highly of yourself according to the measure of faith that God has given (Rom. 12:3). Do not be arrogant about yourself, but follow the humble, do not dream about yourself (Rom. 12:16). Do everything with humility, considering one another better than yourselves (Phil. 2:3) A temptation for the Jews is the word about the Cross (1 Cor. 1:23) Be complete and complete in all that pleases God ( Col. 4:12 ) It is necessary to have a good and pure conscience (2 Tim. 3:9; Heb. 13:18), with the loss of it one suffers a collapse of faith (1 Tim. 1:19) A good testimony to the conscience is our praise (2 Cor. 1:12) A seared conscience among hypocrites and liars (1 Tim. 4:2), a wicked conscience defiles the heart (cf. Heb. 10:22) A weak conscience that recognizes idols is defiled (1 Cor. 8:7) Conscience bears witness to the law written in hearts (Rom. 2:15) The conscience and mind of the defiled and unbelievers are defiled (Titus 1:15) For peace of conscience, eat whatever is offered without examination (1 Cor. 10:27) Christian perfection is complete knowledge of the will of God in all spiritual wisdom and understanding, and a life worthy of God (Col. 1:9-10). Constantly pursuing the goal, forgetting what lies behind ( Phil. 3:12–14 ). The life of the Apostle Paul is a model to follow, and the ideal is Christ (1 Cor. 11:1, cf. Phil. 2:3–5) He who has sex with a harlot is one body with her (1 Cor. 6:16) Fellow citizens with the saints, members of God's household (Eph. 2:19) Reprove those who sin before everyone (1 Timothy 5:20) Correct the sins of others in a spirit of meekness (Gal.6:1) He who is united with the Lord is one spirit with the Lord (1 Cor. 6:17) God created us - why (2 Cor. 5:1-5) We were created by God for good works (Eph.2:10) Let not the sun go down on your anger (Eph.4:26) There is another glory to the sun, another glory to the moon, another to the stars (1 Cor. 15:41) Do not associate with those who do not obey the word of the apostle, in order to shame them (2 Thess. 3:14) We are the apostles' trash for the world (1 Cor. 4:13) I count all things as rubbish (Phil. 3:8) The composition of a person is spirit, soul, body (1 Thess. 5:23) Keep your vessel holy and honorable (1 Thess. 4:4) Vessels of wrath and vessels of mercy prepared by God during His longsuffering (Rom.9:22–23) Sosthenes (from the 70 apostles) - a companion of the apostle (1 Cor. 1:1) Colleagues of St. Paul in Rome: Epaphras, Mark, Aristarchus, Demas, Luke (Phil.1:23) Salvation by faith in Christ (Eph. 2:8–9:3, 12) Our salvation is achieved by the grace of God, and not by works, and not even by faith itself (Eph. 2:8–9) Salvation is a predestination from eternity and its completion (2 Tim. 1:9–10) Work out your salvation with fear and trembling, without grumbling or doubting ( Phil. 2:12–14 ) The salvation of the Gentiles is from the fall of the Jews (Rom. 11:11) Faith working through love will save (Gal.5:6) The Savior - Jesus Christ, revealed the goodness of salvation, destroyed death and granted incorruption (2 Tim. 1:10). He wants all people to be saved and to come into the understanding of truth (1 Tim. 2:4) Disputes - stupid competitions, as useless, move away (Tit.3:9; 2Tim.2:14) Disputes give rise to quarrels (2 Timothy 2:23) He who sleeps (sinner), arise and rise from the dead (Eph.5:14) The love of money is the root of all evil (1 Timothy 6:10) Let there not be a money-loving disposition. Do not worry about acquisitions; the Lord will not forsake those who trust in Him (Heb. 13:5–6) Do not indulge in quarrels (Rom.13:13) Suffer with the gospel of Christ, by the power of God (2 Timothy 1:8) Suffering as a necessary condition for salvation (2 Tim. 2:11–12); spiritual – death of sin (Rom.6:4–8), and bodily (2 Cor.4:8–11) Suffering is the lot of all who live godly on earth (2 Tim. 3:12) Endure suffering as a good soldier of Christ (2 Tim. 2:3) Present sufferings are temporary, worth nothing in comparison with the future glory (Rom. 8:18) The walls of Jericho fell due to the faith of the Jews (Heb. 11:30) We are strangers and strangers on earth (Heb. 11:13) Do not forget the love of hospitability, through it some showed hospitality to angels (Heb. 13:2) Put to death lustful passions - fornication, uncleanness and covetousness, for they bring the wrath of God (Col. 3:5-6) Irritable passions - anger, rage, malice, slander, foul language, lies, slander - put aside (Col. 3:8-9) There is no fear of God before their eyes (Rom.3:18) In the fear of God, practice holiness, cleansing yourself from all filthiness of the flesh and spirit (2 Cor. 7:1) God's judgment is not hypocritical; it will reward everyone according to their deeds. For some there is eternal life - glory, honor and peace, for others - wrath and wrath, sorrow and distress for those who do evil (Rom. 2:5-11) God will judge the lawless (Jews) according to their written law, and the lawless - according to the natural law of conscience (Rom. 2:12-15). A man will be judged according to all his secret deeds, according to the structure of his soul (Rom. 2:16) The Last Judgment is the fury of fire (Heb. 10:27) The righteous judgment will be in the appearance of Jesus Christ from heaven, the proof is the sorrow of people (2 Thess. 1:5-7) Judgment on sinners, unbelievers and those who disobey God (2 Thess. 1:8–9) Do not judge others, and you yourself will not be condemned (Rom. 2:1–4) Judge yourselves (1 Cor. 11:31), not others (Rom. 14:13) Judge, lest you give others offense (Rom. 14:13) Everyone must appear before the Judgment Seat of Christ, so that everyone can receive for what they have done - good or evil (2 Cor. 5:10) The judge is the Lord, do not judge before the time of the general Judgment, at which everything hidden will be revealed (1 Cor. 4:5) He who judges another is not excusable, for he does the same thing for which he condemns (Rom. 2:1) Some are busy and do nothing (2 Thess. 3:11) God's only begotten Son, born of the seed of David (Rom.1:3), born of a Woman and subject to the law for our adoption as sons (Gal.4:4-5). Through signs and wonders and through the Resurrection, He revealed Himself as the Son of God - the Lord of all (Rom. 1:4). In His essence - the radiance of the glory of God and the image of His hypostasis (Heb. 1:3) The sons of God were baptized through faith in Christ and put on Christ (Gal. 3:26–27). Those who are led by the Holy Spirit are the Sons of God, as the Holy Spirit Himself testifies to our spirit, and joint heirs with Christ in His Kingdom (Rom. 8:15–18) Every son whom God receives, God scourges (Heb. 12:6) You are sons of light and sons of day, and not sons of darkness and night (1 Thess. 5:5) The wrath of God comes upon the sons of disobedience (Eph.5:6) The sacrament of faith must be kept in a clear conscience (1 Tim. 3:9) The great mystery of Christian piety and faith - God appeared in the flesh (1 Tim. 3:16) The great mystery is the union of Christ with the Church (Eph.5:32) The mystery of the economy of salvation, in which are all the treasures of wisdom and knowledge (Col. 2:2–3, cf. Eph. 3:8–9) The mystery of the calling of the Gentiles to Christ (Eph. 3:5–7) Mystery: We will not all die, but we will all be changed (1 Cor. 15:51) The mystery of the apostle's gospel (Eph.6:19), hidden from centuries - the salvation and glory of the Gentiles in the Kingdom of Christ (Col.1:26-29). Christ appeared in the flesh (1 Timothy 3:16) The mystery of iniquity is already at work, but the one who holds back prevents it from being revealed (2 Thess. 2:7) Proclaim the mystery of Christ as it should ( Col. 4:3 ) The day of the Lord will come like a thief in the night (1 Thessalonians 5:4) All creation, now groaning in vanity, will be freed from the bondage of corruption into the freedom of the children of God (Rom. 8:19–23) The new creation is in Christ (2 Cor. 5:17; Gal. 6:15, cf. Eph. 2:10) Every creation of God is good, and nothing is blameworthy if it is received with thanksgiving (1 Timothy 4:4) We are God's workmanship, created in Christ to do good works (Eph. 2:10) They themselves defiled their bodies with uncleanness (Rom. 1:24) Present your bodies as a living sacrifice (Rom.12:1) Your bodies are members of Christ (1 Cor. 6:15), and the glory of the body of Christ is prepared for them (Phil. 3:21) Your bodies are the temple of the Holy Spirit (1 Cor. 6:19–20) Bodily exercise is of little benefit, but godliness is beneficial for everything (1 Timothy 4:8) The body is not for fornication, but for the Lord, and the Lord for the body (1 Cor. 6:13) The body of sin must be abolished (Rom.6:6) I mortify and enslave the body so as not to remain unworthy of Christ (1 Cor. 9:27) The earthly body will be transformed into conformity with the body of Christ, by His power (Phil. 3:21) Body and Blood of Christ (Heb.9:14–15, 10:19) The natural body is sown, the spiritual body is raised (1 Cor. 15:44) The body is dead to sin if Christ is in you (Rom.8:10) The body is made up of many members acting harmoniously, you are the body of Christ, and individually you are members (1 Cor. 12:12-27) The body of death (Rom. 7:24), from which the apostle desires to come out in order to live with Christ (2 Cor. 5:8) Our body will be resurrected and changed (1 Cor. 15:35–44) On my body I bear the marks of the Lord Jesus (Gal.6:17) Patience comes from tribulation, and patience comes from experience (Rom. 5:3–4) Patience is the mark of an apostle (2 Cor. 12:12) Patience preserves hope (Rom. 15:4) Patience is needed so that, having done the will of God, you can receive what is promised (Heb. 10:36) The patience of Christ in us comes from the Lord (2 Thess. 3:5) Be strong in patience and generosity with joy ( Col. 1:11 ) Abound in patience (1 Timothy 6:11) Let us run with patience the race that is set before us (Heb. 12:1–2) Endure discipline as sons (Heb. 12:7) Tertius (from the 70 apostles) (Rom.16:22) Timothy (from the 70 apostles) is the spiritual son of St. Paul (Phil. 2:20), his beloved child (1 Cor. 4:17), brother, servant of God, co-worker, messenger of the apostle (1 Thess. 3:2), servant of Christ (Phil. 1:1). What did he inherit from St. Paul (2 Tim. 3:10–11)? Timothy is released from his bonds and sent by Saint Paul on a mission to Palestine (Heb. 13:23) Titus (from the 70 apostles) – son of an apostle in the faith (Tit.1:4), Bishop of Crete (Tit.1:5) from the Hellenes, uncircumcised (Gal.2:3) Tychicus (from the 70 apostles) – ambassador of St. Paul with messages to Ephesus (Eph.6:21–22) and Colossae (Col.4:7–9), and other places (Titus 3:12; 2 Tim.4:12) Trophimus (from the 70 apostles) (2 Tim. 4:20) Work hard to give to those in need (Eph.4:28) (Saint Paul and his co-workers) labored and worked day and night (2 Thess. 3:8) Let him who does not work not eat (2 Thessalonians 3:10) The laboring farmer must be the first to partake of the fruit (2 Tim. 2:6) Be respectful to every worker (1 Cor. 16:16) Those who labor for the Lord should be welcomed (Rom. 16:12) and respected (1 Thess. 5:12) Let us not be vain, irritate, or envy (Gal.5:26) I count all things as loss, as rubbish (Phil. 3:8) Respect your workers and your leaders (1 Thessalonians 5:12) Pleasing people is a renunciation of the slavery of Christ (Gal.1:10), for Christ did not please Himself (Rom.15:3) We are removed from the Lord as long as we are in the body (2 Cor. 5:6) Get away from people of corrupt minds (1 Tim. 6:5), from indecent idle talk (2 Tim. 2:16), from hypocrites (2 Tim. 3:5), strife (Tit. 3:9) Prisoner of Christ (2 Timothy 1:8) Remember the prisoners and the afflicted (Heb. 13:3) The bonds of Saint Paul in Rome contributed to the preaching of the gospel (Phil. 1:12–18) Remember my bonds ( Col. 4:18 ) In my bonds I gave birth to a spiritual son - Onesimus (Phil.1:10) About the bonds of St. Paul: to pray for him, that he might preach boldly (Eph. 6:19-20). The bonds became known to everyone and caused the spread of the sermon (Phil. 1:13–14) Do not grieve for the dead (1 Thess. 4:13–18) Who has known the mind of the Lord? (Rom.11:34) A perverted mind does evil things (Rom. 1:28) A corrupt mind resists the truth (2 Timothy 3:8) They have become futile in their speculations (Rom. 1:21) I die every day (1 Cor. 15:31) Whether we die or live, it is always for the Lord (Rom. 14:8) Do not be discouraged when God reproaches and punishes you, this is His love for You (Heb. 12:5) Blessed hope (Tit.2:13), hope in the Living God (1 Tim.4:10) Urban (from the 70 apostles) – colleague of the Apostle Paul (Rom.16:9) Their lips (people without God) are full of slander and bitterness (Rom.3:14) The ear has not heard what the Lord has prepared for those who love Him (1 Cor. 2:9) While Jews teach others, they do not teach themselves (Rom. 2:17–20) Sound doctrine (Tit.2:1; 2Tim.1:13) They will not accept sound doctrine (2 Timothy 4:3) Saint Paul was appointed by the Lord as a teacher of the Gentiles in faith and truth (1 Tim. 2:7) Teach and preach (1 Tim. 4:11, cf. 1 Tim. 6:2) Philemon is an apostle's co-worker (Phil.1:1) Philologist (from the 70 apostles) (Rom.16:15) Philosophy is a vain deception according to the tradition of man and the elements of the world ( Col. 2:8 ) Fortunatus (from the 70 apostles) (1 Cor. 16:17) Why do you boast about what you have received from God? (1 Cor. 4:7) He who boasts, boast in the Lord (1 Cor. 1:31, cf. Eph. 2:9) The earthly hut (our body) will collapse. While we are in it, we groan (2 Cor. 5:1–4) Predators will not inherit the kingdom of God (1 Cor. 6:9–10) Is not the bread that we break the Body of Christ? By partaking of the one bread, all things are united in Him (1 Cor. 10:16–17) Those who receive the Bread and Cup are unworthily guilty of the Body and Blood of the Lord (1 Cor. 11:27) They did not eat anyone's bread for free (2 Thess. 3:8) Mediator between God and man Christ Jesus (1 Tim. 2:5), Mediator of the New Testament (Heb. 9:15), better (Heb. 8:6) God works both to will and to act in us according to His good pleasure (Phil. 2:13, cf. 2 Cor. 3:5; Heb. 13:21), but man himself is powerless (Rom. 7:15–19). God has mercy on whomever He wants, and He hardens whomever He wants (Rom.9:18) The church of the living God, you, and the Spirit of God dwells in you (1 Cor. 3:16–17) Christians who? Saints and righteous believers in Christ who died to sins in baptism and received the gift of grace for a new holy life. Just as Christ was raised from the dead, so we must walk in newness of life (Rom.6:2-4), for we are united with Christ in the likeness of His Resurrection, and not be slaves of sin, since our old (sinful) man was crucified with Him and died to sin, so that we might live for God (Rom.6:5-10) and be slaves not of sin, but of righteousness (Rom.6:13-18). The fruit of this is holiness, and the end is eternal life (Rom. 6:22) Christians who died with Christ for earthly things must set their minds on things above, for their life is hidden with Christ in God (Col. 3:1–3). God made us alive with Christ when we were dead in sins, raised us up with Him, and seated us in the heavenly places in Jesus Christ (Eph. 2:5–6) Christians must serve God wisely: by mortifying the passions, they must offer their bodies to Him as a living and holy sacrifice (Rom. 12:1). We must tune our soul according to the spirit of Christ - to know and do the will of God (Rom. 12:2). Think about yourself to the best of your strength and spiritual gifts (Rom. 12:3–8). Do not pretend to love others, warn one another in respect (Rom. 12:9-10). Serve the Lord with zeal, be patient in tribulations, constant in prayer (Rom.12:11-12), love your enemies and persecutors (Rom.12:14). Do not repay anyone evil for evil, if possible be at peace with everyone (Rom. 12:17–18), overcome evil with good (Rom. 12:21). How Christians should live as members of civil society (Rom. 13:1-5). How Christians should live among themselves (Rom. 13:8–10). We must be lenient with those weak in the faith, not serve as a temptation to anyone, not please ourselves, but our neighbors (Rom. 15:1–7) Christians are given the gift not only to believe, but also to suffer for their faith (Phil. 1:29) Christian perfection is growth in love, knowledge and every feeling for the glory of God (Phil. 1:9-11) Christ, in His essence, is the image of the Invisible God (2 Cor. 4:4; Col. 1:15); the radiance of glory and the image of the hypostasis of God (Heb. 1:3), the first born of every creation, the Creator and Provider of all (Col. 1:16–17), God who is over all (Rom. 9:5), the same yesterday and today and forever (Heb. 13:8) Christ according to humanity, the son of David according to the flesh (Rom. 1:3), took on the likeness of sinful flesh (Rom. 8:3), was not involved in evil (Heb. 7:26), did not know sin (2 Cor. 5:21), took on the form of a servant, became man (Phil. 2:7), like in all the brethren, except for sin (Heb. 4:15). In him is the fullness of the Godhead bodily ( Col. 2:9 ) Christ came into the world to save sinners (1 Tim. 1:15), accepted the reproach of sinners (Heb. 12:3), humbled Himself to death on the cross (Phil. 2:8), gave Himself as a ransom for all (1 Tim. 2:6) Christ nailed the handwriting of our sins to the cross (Col.2:14), redeemed us from the curse of the law, became a curse for us (Gal.3:13), freed us from the power of the devil (Col.2:15), reconciled heavenly and earthly things with His Blood (Col.1:18–20) Christ is the Eternal High Priest according to the order of Melchizedek, ordained by God by the word of oath. He is Immaculate, He has known the needs of people, He is both the Victim and the Priest. He once sacrificed himself and with His Blood ascended into heaven to the Throne of God and became an Eternal Intercessor for us with God (Heb. 5:1–10, 7:1–28) Christ rose from the dead (1 Cor. 15:4–12), as the Son of God (Rom. 1:4), and after the Resurrection appeared to the apostles and more than 500 brothers (1 Cor. 15: 5–8). He is the Firstborn from the dead (1 Cor. 15:20) Christ is seated at the right hand of the Father, that all the angels of God may worship Him (Heb. 1:3–6). He became the Head of all principality and power (Col.2:10) and the Advocate for us (Rom.8:34) Christ died for all, so that those who live might live for Him (2 Cor. 5:15). If anyone is in Christ, he is a new creation, everything is now new (2 Cor. 5:17) Christ is the Mediator of the New Testament (Heb.9:15, 12:24) Christ is the Head of the Church (Col.1:18) and the Savior of the body (Eph.5:23). He gave Himself for the Church to make it holy and blameless (Eph.5:26–27), and those who believe in Him are members of His Body (Eph.5:30) Christ is the cornerstone (Eph.2:20–21), the stone of stumbling and offense (Rom.9:32–33) The coming Christ will come and will not tarry (Heb. 10:37) Christ's second coming (2 Thess. 2:1–12). With the appearance of Christ, Christians will appear in glory (Col. 3:4) Christ will judge the living and the dead (2 Tim. 4:1) Bad communities corrupt good morals (1 Cor. 15:33) The kingdom of God is not food and drink, but righteousness, peace and joy in the Holy Spirit (Rom. 14:17) The kingdom of God is not in word, but in power (1 Cor. 4:20) Flesh and blood will not inherit the Kingdom of God (1 Cor. 15:50), all the unrighteous and wicked - fornicators, thieves, drunkards, etc. (1 Cor. 6: 9-10), and all who live according to the flesh ( Gal. 5:21) The kingdom of the beloved Son of God is inherited by those who are called, delivered from the power of darkness, redeemed from sins by the Blood of Christ ( Col. 1:12–14 ) and living in the spirit of newness of life ( Rom. 6:22–23 ) Greet one another with a holy kiss (Rom. 16:16) Goal - I strive for the honor of the highest calling of God (Phil. 3:14) The Church is the house of the Living God, the pillar and ground of the truth (1 Tim. 3:15) The Church is the solid foundation of God, sincere believers who have the seal of God on them (2 Tim. 2:19) The Church is the Body of Christ, and He is its Head (Eph. 1:22–23). She is the house of God, based on faith in Christ as the cornerstone, through the works of the apostles and prophets. She grows harmoniously (Eph. 2:20–21), embraces the Angels and the souls of all believers, living and dead. She is the expression of the manifold Wisdom of God (Eph. 3:10–12). The life of the body (the Church of Christ) is the return of every member of it in love (Eph.4:15–16) The church is sanctified by the word of Christ, as by the washing of water, to be pure, holy and blameless (Eph. 5:26–27) The church grows with the age of God (Col. 2:29). The foundation of the Church is Christ (1 Cor. 3:11). The church of God is all those who believe in Christ, for the Spirit of God dwells in them, and whoever destroys this church will be punished by God (1 Cor. 3:16–17) The Church of God - its composition: apostles, prophets, teachers, wonderworkers, stewards (1 Cor. 12:28) The Church of God is the order in it established by St. Paul. How to use the gifts of the Holy Spirit in it (1 Cor. 14:26–33)? How wives should behave in church (1 Cor. 14:34–36). In the church of God everything should be in good order and in order (1 Cor. 14:40) Home church (Phil.1:2), home church of Nymphas (Col.4:15) Churches of Thessaloniki (1 Thess. 1:1; 2 Thess. 1:1), Laodicean (Col. 4:16), Galatian (Gal. 1:2), Judean (Gal. 1:22) Churches in Judea; their tribulation from unbelievers (1 Thess. 2:14) Churches of God founded by Saint Paul (2 Thess. 1:4) Walk as children of light (Eph.5:8) The cup of blessing is the communion of the Blood of Christ, the broken bread is the communion of the Body of Christ (1 Cor. 10:16) Those who drink the cup of blessing unworthily are guilty of the Blood of Christ (1 Cor. 11:27) You cannot drink the cup of the Lord or the cup of demons (1 Cor. 10:21) Man, what does it mean that you remember him? (Heb.2:6–8) A man of God - what he should be (1 Tim. 6:11-14). Let him be equipped for every good work (2 Timothy 3:17) The man, old in spirit, has become futile. The soul is darkened by passions that corrode him all, the heart is insensitive (Eph. 4:17–19:22) Man, new in spirit, is restored to the image of Him who created him. The soul is freed from passions, renewed, he becomes holy (Eph.4:23–24, Col.3:9–10), beloved of God. Clothes himself with virtues - meekness, humility, love and peace of God (Col.3:12-15), and the word of God dwells in him richly (Col.3:16-17) No one should boast about men, for all things are from God (1 Cor. 3:21). Everything created by God is good if it is received with thanksgiving (1 Tim. 4:3–5) To the pure all things are pure, but to the defiled and unbelieving nothing is pure (Tim. 1:15) The purity of Christ's teaching, as it should be preserved in the Church (2 Tim. 2:1–2) Members of the Church are to serve the entire body of the Church, according to the measure of the gift of Christ (Eph. 4:7; 1 Cor. 12:4–28) We are members of His Body, of His flesh and of His bones (Eph.5:30) The belly is for food, and food is for the belly, but God will abolish both (1 Cor. 6:13) The womb is their god, they think about earthly things (Phil. 3:19) They serve their own belly, not the Lord (Rom. 16:18) Take the helmet of salvation and the sword of the Spirit (Eph.6:17) God spared the vessels of wrath (Rom.9:22) He who sows generously will also reap generously (2 Cor. 9:6) Take the shield of faith (Eph.6:16) No one despises your youth (1 Timothy 4:12) Exhort young men to be chaste (Titus 2:6) How a shepherd should edify young men and young women (1 Tim. 5:1–2) Avoid youthful lusts (2 Tim. 2:22) The poison of asps is on their lips (Rom.3:13) He who eats do not condemn the one who does not eat, and he who does not eat do not condemn the one who eats (Rom. 14:3, cf. Col. 2:16) I bear the marks of the Lord Jesus on my body (Gal.6:17) About different tongues (about the gift of speaking in different tongues) (1 Cor. 14:2–19) Pagan life - their spirit became futile, the light of the knowledge of God went out in their minds. They became alienated from the life of God, their hearts became hardened and became insensitive to true religious life. The fruits of this are insensibility and debauchery to the point of insatiability (Eph.4:17-19). They are darkness (Eph.5:8) The pagans contain the truth of God in untruth. They perverted the true knowledge of God and reached the point of idolatry (Rom. 1:19–23), perverted the moral structure of their lives, fell into sensual vices and many others (Rom. 1:24–31) Saint Paul is called to the pagans to preach the good news of Christ the Lord (Gal.1:16). They are called by God to be justified by faith, after the likeness of Abraham (Gal.3:8–9) Strengthen your hearts not with food, but with grace (Heb. 13:9)