Четвертое благовестническое путешествие святого апостола Павла. Вторые узы и мученическая смерть в Риме. Пастырские послания 65–68 годы

Although neither in the book of the Acts of the Apostles, nor in the epistles of the holy Apostle Paul there are direct indications of his liberation from his first bonds and information about his fourth journey, there are in the epistles, so to speak, indirect indications of this, confirmed by tradition. We have already seen that St. Paul, in his Epistle to the Philippians, written from the first bonds in Rome, wrote that he enjoys the freedom of preaching about Christ in Rome and that for his teaching about Christ he is not in danger, but meanwhile he suffers bonds for this teaching. Then, in all his messages from bondage, he expresses confidence that he will be freed from bondage and will again see his beloved Churches (see Phil. 2:24; Phil. 1:22). Then from the Epistle to Titus it is clear that Saint Paul founded the Church on the island of Crete, of which he appointed Titus as bishop. In the Acts of the Apostles there is no confirmation that Saint Paul preached the Gospel of Christ in Crete before the Roman bonds. From the Epistle to Timothy we learn that he was appointed bishop of the Ephesian Church by Saint Paul (see 1 Timothy 1:3). Again, there is no indication of this in Acts. On the contrary, from the epistles of St. Paul from the bonds we learn that Timothy was with him almost the entire time of the holy apostle’s captivity in Rome (see Col. 1:1; Phil. 1:1; Phil. 1:1) and even shared his bonds with him (see Heb. 13:23). Finally, the tradition of the Church claims that Saint Paul visited Spain, was imprisoned a second time in Rome and suffered a martyr’s death here. 120 Thus, on the basis of these, although not positive, evidence, we will not fall into a great historical error if, in accordance with the tradition of the Church, we allow the release of St. Paul from his first bonds in Rome. In the Epistle to the Romans, Saint Paul expressed his intention to visit Spain with the word of the Gospel (see Rom. 15:24). In the Epistle to the Philippians (see 2:24) he writes with confidence that he will come to them, in the Epistle to Philemon he writes that he will prepare a room for him (see v. 22). In Hebrews he writes that he hopes to see them (see 12:23). From the Epistle to Titus it is clear that he was in Crete, and from the Epistle to Timothy that he was in Ephesus. How and in what order Saint Paul carried out the plan for his fourth journey is unknown. It can be assumed that after his release from prison he boarded a ship and went to Spain. But how long he was there and how his work of evangelism went is unknown. From Spain, he probably sailed by ship to the island of Crete, where he stopped for some time to preach the Gospel and establish the Churches, as can be seen from the Epistle to Titus. The island of Crete (Candia) was one of the flourishing and rich islands of the Mediterranean Sea. It was densely populated by Greeks and Jews, who from ancient times, during the period of Syro-Egyptian oppression of Judea, settled on the best islands of the Mediterranean Sea. In general, the island of Crete gained fame among the Greeks and Romans for its government structure and wise laws. When the Romans deprived this island of independence, disturbances began on it (cf. Tit.3:1). In particular, the moral state of the island's inhabitants at the time of St. Paul's visit was far from worthy of praise. Its Greek population was distinguished by depravity, deceit, brutal disposition and dishonesty (see Titus 1:12). The Jews contributed their share to this general corruption of morality. They themselves were partial to the teachings of Eastern egoistic wisdom, they preached it to others, thereby corrupting entire houses out of shameful self-interest (see Titus 1:10–11). Arriving on the island of Crete, Saint Paul, together with Titus, converted many to the faith of Christ in all the cities of the island. But the apostle himself either did not have the opportunity or time to organize the Churches with bishops and presbyters in cities. In order for the teaching of Christ, so apparently willingly accepted by the Cretans, to firmly establish itself among them, to recreate their licentious morality, brought up on self-will, there was a need for strict supervision over them, an energetic leader who would authoritatively, mercilessly and vigilantly castigate their slightest deviations from the purity of the faith. Saint Paul installed such a leader with apostolic authority in Crete in the person of Titus, and he himself went to visit the Churches of Asia Minor. Let's get to know Titus's lofty personality and character. The book of the Acts of the Apostles does not speak about him at all. Information about him is reported by Saint Paul himself in his epistles to the Galatians, second to the Corinthians, to Titus and second to Timothy. From these messages we learn that Titus was converted to Christ by the Apostle Paul from the pagan Hellenes (see Titus 1:4) and already at the Council of Jerusalem was a representative of the Church from the pagans (see Gal.2:1-3). Further, from the Second Epistle to the Corinthians we become more familiar with the character and activities of Titus. Saint Paul had a predominantly ardent love for Titus; he was worried when Titus was not with him (see 2 Cor. 7:6), and entrusted him with such important matters in Christianity that required great prudence, ardent faith and energy of the spirit. So, he instructed him to take his Epistle to the Corinthians and with his convictions to return the rebellious to purity of faith and obedience to St. Paul. How important this mission of Titus to Corinth with a message is in the eyes of the apostle, Saint Paul himself expresses in his letter that, until Titus’ return, he had no peace of mind and was looking forward to it (see 2 Cor. 7:5). We see that Titus also had trouble in spirit and was greatly upset by the behavior of the Corinthians (cf. 2 Cor. 7:7-13). But with his conviction, with his energy, he made such an impression on the Corinthians that they received him “with fear and trembling” (2 Cor. 7:15), aroused in them repentance, crying about their errors (see 2 Cor. 7:7) and returned them to obedience to St. Paul, which filled his soul with joy and calmed his fiery spirit, about which St. Paul himself was apparently worried. Another mission of Titus was to the same Corinthians to collect alms for the benefit of the poor Christians of the Jerusalem Church. The Corinthians had little inclination to give to the poor. In order to arouse zeal and zeal in them, the apostle again sends Titus to them (see 2 Cor. 8:6), as active and zealous in the work of charity (see 2 Cor. 8:17). Titus, indeed, with all his soul, without the slightest selfish calculations, was devoted to this cause, as Saint Paul himself testifies to him (see 2 Cor. 12:18). Thus, Titus was, as St. Paul himself says about him, “his companion and fellow worker” in the Corinthian Church (2 Cor. 8:23). That is why Saint Paul entrusted him, as his comrade, with complete care of the Cretan Church, giving him apostolic powers. And he himself went to Myra Lycia, from here, probably, to Colossae, as he promised Philemon, and other Asia Minor Churches on the way to Jerusalem, where he hoped to personally strengthen the faith of Christians, as he promised in his Epistle to the Hebrews. He stopped in Nicopolis of Cilicia to spend the winter of 65 here. From here, he probably sends his Epistle to Titus as the initial one, among his pastoral epistles. The Holy Church calls the last epistles of Saint Paul - to Titus and Timothy - pastoral, because they were written to shepherds and contain instructions on good shepherding. And in other epistles they speak about shepherds and shepherding, but not mainly, but along with other subjects; here shepherding is the main subject of the epistles. They all indicate what a shepherd should be like, how to choose him, how he should live, teach and rule Christian society, and how to stand for the truth against false teachers penetrating this society. And in the pastoral epistles Christian teaching, dogmatic and moral, is set forth, but only from the aspect of how both should be taught by a shepherd to his flock. Epistle of the Holy Apostle Paul to Titus Motivation and purpose of the message, place of writing On the island of Crete, the faith of Christ spread to all cities, but churches with shepherds had not yet been organized. Titus was instructed to do this. The Cretans knew Saint Paul as the plenipotentiary apostle of Christ. But Titus’s authorities may not have recognized or doubted his orders. Therefore, Saint Paul in his letter, as it were, officially authorizes Titus with the rights of an apostle in Crete. “For this reason I left you in Crete,” St. Paul writes in his letter, “so that you would complete what I had left unfinished and appoint presbyters in all the cities, as I personally ordered you” (1:5). Moreover, Saint Paul, as the founder of the Church, could not help but take care of its future, which cannot be firm without the expedient action of the shepherds. In order for them to act this way, they need leadership. The Spirit of God inspired him to take this opportunity and write rules for the guidance of shepherds. The epistle was written on the way of St. Paul to Nicopolis (although it is not known where exactly). The epistle was written between the first and second bonds of St. Paul. After the usual preface, consisting of an inscription with greetings and the beginning of the epistle (1:1-5), there follow the rules for the manual of Titus (1:6-3:11~), at the end there is a short conclusion (3:12-15). The inscription and greeting in the epistle are somewhat more common than we usually see in other epistles, and are similar to those in Galatians and Romans. The reason for this is to draw the attention of Cretan Christians from the very first lines to the authority of the one who authorizes Titus to organize the Churches in Crete. 1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth pertaining to godliness, 2 in the hope of eternal life, which God, who cannot change in his word, promised before the ages, 3 And in due time He revealed His word in the preaching entrusted to me by the commandment of our Savior God, - 4 To Titus, a true son according to the common faith: Grace, mercy and peace from God the Father and the Lord Jesus Christ our Savior. 5 For this reason I left you in Crete, so that you would complete what was unfinished and appoint presbyters in all the cities, as I ordered you: 6 If a man is blameless, the husband of one wife, and has faithful children, not accused of immorality or disobedience. 7 For a bishop must be blameless, as God’s steward, not insolent, not wrathful, not a drunkard, not a murderer, not a covetous man, 8 but hospitable, loving goodness, chaste, just, pious 121, self-controlled 122, 9 who adheres to the true word, consistent with doctrine, so that he may be able to teach in sound doctrine and to rebuke those who resist. 10 For there are many who are disobedient, empty talkers, and deceivers, 123 especially those of the circumcision, 11 whose mouths should be stopped: they corrupt entire houses, teaching what should not be, out of shameful self-interest 124 . 12 Of these themselves, one poet 125 said: “Cretans are always liars, evil beasts, lazy bellies.” 13 This testimony is true. For this reason, rebuke them strictly, 126 so that they may be sound in the faith, 14 not heeding the fables of the Jews and the statutes of people 127 who turn away from the truth. 15 To the pure all things are pure; but for the defiled and unbelieving there is nothing pure, but their mind and conscience are defiled. 16 They say that they know God, but in deeds they deny it, being vile and disobedient and incapable of any good work. 1:1–3. Empowering Titus with apostolic authority over the Cretan Church, Saint Paul in his greeting points out in detail his authority and right to such authority. He is a servant of God, appointed by Jesus Christ as an apostle so that those destined by God for election would believe through his preaching in the Lord Jesus Christ, know the truth of salvation, what needs to be done and how to live according to the truth in order to be pious and receive eternal life, promised in the Eternal Council (before ancient times) to believers by faith. This promise - the word - the Gospel is now proclaimed through the mouth of the apostles and him, Saint Paul, at the command of our Savior - God, the Lord Jesus Christ (cf. 1 Tim. 12:13). 1:4. Saint Paul transfers this apostolic power of his to Titus, as his true son in spirit and in faith, and prays to the Lord, the Chief Shepherd, to grant him grace-filled powers and mercy to govern the Church, as one who finds it difficult to avoid responsibility before God (for the souls of all will be exacted from his hands as a bishop), peace, as placed in the need to be in conflicts and wage a continuous struggle both with his own and with others, and with internal and external, and with visible and invisible. All these gifts necessary for a shepherd come from the Holy Trinity. 1:5. Saint Paul, together with Titus, spread the faith of Christ throughout Crete, but did not manage to finish much, and most importantly, to organize the Churches of Christ in all cities. To complete this work, he leaves Titus in Crete as his governor and commands him how to correct (complete) in Crete what was started by Saint Paul, but not completed, and most importantly, to place among the unfinished things - to ordain presbyters in all cities, because without them neither the teaching, nor the Sacraments, nor all other orders in the Church can be properly carried out. By presbyters of cities, the interpretive fathers mean bishops, as elders over the priests. And to this day the custom continues in the East for every city, if possible, to have its own bishop. “The Apostle did not want,” says Chrysostom, “for the whole island to be subordinated to one person, but for everyone to have a part in his own knowledge and supervision, for in this way the work will be easier for himself, and there will be more supervision over his subordinates, if the teacher does not have fun (that is, waste himself) presiding over many churches, but will deal only with one and establish it.” Saint Paul himself thought about how to correct and complete all this and verbally conveyed it to Titus in detail, as a guiding rule or instruction for him. Rules for the guidance of Titus, and through him, for all church organizers (1:6–3:11) Section one, regarding the installation of bishops (1:6–9) Here the holy apostle determines what type of person he is elected to bishop should be in terms of family and civil virtues, what moral qualities he should have, and how much of a teacher he should be. I. What kind of family man and citizen can be considered worthy of the bishopric (1:6) 1:6. When electing bishops, as I say, I commanded you, choose from those who are blameless. Titus must carefully learn and test the moral qualities of the chosen one. The episcopal service is an image of the ministry of Christ. He is a bishop, a servant of God, the organizer of the Church of God, both in word and example - in life. Therefore, in his moral life he himself must be blameless, irreproachable (cf. 1 Tim. 3:2), that is, “if no one can reproach him for his bad life” (Theodoret). Not only at the time when he is elected and determined, he should not have guilt and sin on himself, but he should be such that his conscience does not prick him for any sin from the time of baptism. For how can the head of the Church reproach a sinner when he secretly realizes in his heart that he himself allowed himself to do what he accuses another of?! (Jerome). He must be so high in spirit that he is not carried away by the weaknesses of the flesh even in marriage; he must be a “husband of one wife,” not a second wife. The Apostle honored marriage, not making it an obstacle to receiving the degree of priesthood, but at the same time he did not give any concession to the pleasures of marriage, refusing it (the priesthood) to bigamists. But a married bishop must take especially careful care of the religious and moral education of his children. It is necessary, he says, that the children of the one elected to the bishops should be believers and not be subject to reproach for fornication or disobedience and obstinacy. Having one wife and being chaste depends on the will of a person, and the fact that children are defective is not always the fault of the parents. The righteous Isaac, for example, of course taught his son Esau every good thing, but Esau turned out to be both a fornicator and wicked (see Gen. ch. 25). The prophet Samuel, who himself was such that in the day of need he cried out to the Lord for Israel, and the Lord raised his great voice against the enemies of Israel, and fell (1 Samuel 7:10), had children who strayed into covetousness (1 Samuel chapter 8). Therefore, one might think that the apostle here means cases where children are faulty due to the fault of their parents, due to their inability to correct them as they should, or due to negligence in doing so. “If anyone considers raising children a secondary matter, caring only about property and not having proper care for them, then he is not worthy of the priesthood. If he could not raise his children, then he deserves great condemnation for laziness; and if you didn’t try, then you are worthy of great condemnation for your lack of love. Therefore, whoever does not care about his children, how can he care about strangers” (Chrysostom). II. What kind of moral qualities should a bishop have (1:7–8) 1:7. For the bishop, as the steward of God’s Church, must himself be a high example for his flock. Therefore, he must not please himself, not put his arbitrariness above all else, not paying attention to the just desires and needs of the governed, “if he acts in everything only arbitrarily, he will make his government violent - despotic” (Chrysostom). Not angry. – An angry person always gets irritated and at the slightest careless word or mistake becomes irritated. There is nothing uglier than an angry mentor with a menacing look, with trembling lips, with a wrinkled forehead and with a face that turns pale and red, with a frantic cry. Such a one attracts those who sin not to good, but with his ferocity casts them into even greater evil (Jerome). “How can one teach others to curb this passion who has not taught himself to do so?” (Chrysostom). It is not proper for a bishop to be a drunkard - in fact, noisy as if from wine, abusive and abusive, finding fault and using insulting words. For nothing, says Chrysostom, arouses contempt more than an insult that inflicts more dishonor on the insulter himself, depriving him of due respect, for the insulted one becomes more impudent and despises the insulter. “A bishop should also not be a murderer - neither physically, nor mentally, nor with his hands, not inflicting beatings and wounds, nor with bitter and bitter words that do not destroy souls” (Theodoret), not beating the conscience of weak brethren (Ecumenius). A bishop must not be filthy acquisitive. This prohibits him not only from acquiring wealth for himself through bad means, but in general any search and desire for profit is considered shameful in the person of the bishop. “He must be completely non-covetous” (Chrysostom). Having indicated what a bishop should not be, St. Paul further indicates what he should be. 1:8. Saint Paul everywhere commands the love of hospitability to entire Churches, for which purpose common hospices were established, the care of which lay with the bishop. But in order for him to fulfill this more faithfully and willingly, he must, before being elected, make sure whether he has a disposition towards this, which is why St. Paul points out that the first quality of someone elected to the bishopric is his love of hospitability. A bishop must be a lover of good deeds - a zealot for all kinds of good deeds. He takes care of the poor and sick, widows and orphans. The flock provides what is needed for this, but the bishop or presbyter must have a heart for this kind of work, then the flock will be more zealous. The bishop must be chaste - clean from carnal sins, which are possible even during married life. The bishop must be righteous - impeccably fair to everyone, giving everyone their due according to the law of justice. The bishop must be reverend - holy, adorned with all spiritual and physical virtues and complete devotion to God. The bishop must be abstaining from all types of passions - dispassionate. This is how a bishop should be in his life. III. What kind of teaching should a bishop be (1:9) 1:9. The bishop must not only learn well himself, but also adhere to - value, as if he were life, the word of truth that came from God - proclaimed by God, adhere to the true word, without increase or decrease or change. But how can one know that this is the case for someone elected to a bishop? - When he sticks to his word - a teaching that he did not invent himself, but which he accepted through teaching. The Savior says that He was taught by the Father (see John 8:28). The apostles were taught by the Lord the Savior, all believers were taught by the apostles. This teaching at the beginning constituted the norm of the Christian vision and evidence of its faithfulness - whoever adhered to this teaching, he adhered to the “faithful word.” And this is what the apostle sets as a law for the bishop: do not go into speculation, keep what you received, how you received it, and teach it. If the bishop acts according to this law, he will be strong. His word, as coming from God, will be victorious and convincing for those who seek sound, true teaching, and for those who resist the truth it will serve as a reliable conviction. The bishop must use this rule to teach others. Teaching is his direct and main responsibility. “If a bishop’s life is only holy, then by living like this, he only benefits himself, but if he is teaching, then he builds himself and others” (Jerome). “Whoever is not able to fight with enemies and captivate every mind into the obedience of Christ, nor to teach, convince, and affirm his own, is a false bishop. What characterizes a bishop most is to teach” (Theophylact). Section two. Rules for when someone spreads wrong thoughts (1:10–16) As everywhere, so in God’s field, along with the pure wheat - the pure teaching of Christ, the enemy of people - the devil - sowed his tares - various false teachings. This was also the case in Crete. False teachers appeared here, mainly from the Judaizers, disobedient to the truth of Christ, guided by their own minds, wanting to comprehend and explain the incomprehensible with them. They introduced their own inventions into Christian society, preaching them for selfish purposes, and thereby corrupted entire families. And the morality of the Cretans themselves, the Greeks, was unsatisfactory; they were prone to lies, hostility and laziness. It was the duty of the bishops to counter this. But since they did not exist yet, and meanwhile the tares could choke out the wheat, Saint Paul for now places this responsibility on Titus himself, indicating how he should act - to stop the mouths of some, to mercilessly denounce others, thus giving an image for pastoral leadership to future bishops. 1:10–11. Previously, Saint Paul said that a bishop should be teaching, but now he points out the reason for this - precisely the appearance in Crete of many vain talkers, who are dangerous to leave without reproof. St. Paul further characterizes these vain talkers with the following traits: they are rebellious, arbitrary and self-willed. In planting faith, its planters, the apostles, immediately established all sorts of orders according to the spirit of this faith: how to judge and think about everything, how to live and act, and how to approach God through prayers and sacraments. The rebellious did not consider anything like this obligatory for themselves, but did everything in their own way, and taught others to do the same. They are empty talkers, talking all sorts of nonsense out of the desire to seem like smart people - knowledgeable. There are many of these at any time. They are deceived by their minds, they deceive themselves and others with their cleverness, deceiving themselves and others, believing that they have discovered the truth. St. Paul does not indicate what these self-important teachers were talking about and what seduced them. Further words: “especially from the circumcised” - clarify the subject of their idle talk a little, but not decisively; Apparently, a Jewish interpretation of the Law of Moses was proposed, for example, about clean and unclean (cf. 1:14–15), probably with a Gnostic interpretation. All these teachers acted on Christian soil, and therefore were part of Christian families. They were listened to there as Christians, and entire families were corrupted, and this was only done by the tyrants in order to live at the expense of their students - “bad things for the sake of profit.” Such, Saint Paul orders, “must stop their mouths” either by the power of pastoral authority, or by the power of exposing lies and affirming the truth, such that they cannot say anything in defense of their false teaching. 1:12–13. It is not enough, he says, to stop the mouths of vain talkers with a strict denunciation of their teaching; we must convince the Cretans themselves to firmly adhere to the truth and not frivolously listen to every liar who turns them away from the truth. The Cretans themselves - Greeks, by their natural disposition, are susceptible to lies, ready to believe any lie. This is their old inclination, which was noticed in them long ago by their own poet (as the Cretans called him, the prophet Epimenides), who lived almost 700 years before Paul. The apostle considered it best to cite the testimony of a Cretan poet, so that no one would say: “You have been on the island for several days and have already learned our character?” Moreover, having taken such ancient evidence, the apostle makes it clear that the unkind quality of the Cretans is not something accidental, but an outdated vice. Someone told them that the main god of the Greeks, Zeus, died in Crete, and indicated the place where he was supposedly buried. The Cretans easily believed this obvious lie and did not stop believing after. For this, Epimenides called them eternally deceitful, in addition, he noted that they were evil, like animals, and lazy. Having cited this testimony, St. Paul adds that it is true, especially that the Cretans willingly listen to all lies and all kinds of fables. “If they were inclined to lie,” says Chrysostom, “then they need a strong accusatory word; such a person cannot be touched by meekness, which is why the apostle says to Titus: “convict such people mercilessly.” For it is necessary not to treat everyone in the same way, but differently and variedly, depending on their faces. For just as by reproaching an obedient and noble person, you can kill and destroy him, so by caressing a person who needs strong reproof, you can spoil him and not bring him to correction.” The purpose of merciless reproof is the correction of the faith: “may they be sound in the faith,” may they adhere to exactly what was given to them, may they keep the image of sound words taught by the apostles (see 2 Tim. 1:13, cp. 1 Tim. 6: 3–4). How can we stay healthy in the faith? 1:14–15. Sound faith will be preserved if the shepherds mercilessly rebuke the vain talkers and their fables, and the faithful will not pay attention to them. What kind of fables did the Judaizers tell and what human commandments did the vain talkers establish? The apostle does not indicate definitely because, of course, the Cretans already knew them. For us, it is only clear that by Jewish fables we should not understand the Mosaic decrees, but the incorrect interpretation of them by Jewish rabbis in the so-called Talmud or something similar, and by human commandments - pagan wisdom and customs in which there is no truth. “Thus,” says Chrysostom, “one should not obey either the pagans or the Jews, for this means not being healthy. If you contain faith, then why do you introduce something else, as if faith were not sufficient for justification? Why do we subordinate and enslave ourselves to the law? Or do you not rely on faith? This is characteristic of a sick person and an unbeliever; such a person doubts, but doubt is not characteristic of a believing soul.” To show the absurdity of these Jewish fables, St. Paul points to their teaching about foods, as if they make the one who eats them clean or unclean. The purity or impurity of a person does not depend on what he eats, but on his heart. He who is pure in heart, no matter what food he eats, is clean, and everything is pure to him, and food does not make him unclean. On the contrary, whoever is unclean in heart, no food will make him clean - he is all unclean. The Apostle here instills the same thing that the Savior taught, that it is not what goes into the mouth that defiles a person, but what comes out of the heart (see Matt. 15:11–19). A pure heart is one that, having renounced all self-indulgence, directs everything to the glory of God, even the matter of its nutrition, that is why everything with it is pure; and an unclean heart—self-indulgent, doing everything to please itself—is itself unclean, and what it does makes it unclean. The apostle speaks about such people: “both their mind and conscience are defiled.” A self-indulgent heart, acting on the mind and conscience, forces them to justify their self-indulgence, form false ideas about the good of man, or remain silent and thus defile them. By pointing out the absurdity of the teaching, the apostle shows what kind of teachers are like. 1:16. The truth is undeniable that just as a tree is recognized by its fruit, so a teacher is recognized by his deeds by his life, and nothing repels one from teaching more than the bad life of teachers. Saint Paul says here: look how these vain teachers live, they teach for the sake of self-interest (v. 11). Moreover, they say that they honor God, but in their hearts and deeds they deny Him (cf. Is. 29:13), and do what does not please Him. They are “vile... and incapable of any good deed,” having both their mind and conscience defiled by a self-indulgent - unclean heart. Section three. Instructions on what and how the faithful should be taught, according to their age and condition (2:1–3:11) One might think that the Cretans, having accepted the faith, did not care to live according to faith, but lived according to their former customs: Jews - Jewish, pagans - pagan, meanwhile spending their time in spreading fables of superstition and in empty useless competitions. The apostle mainly directs the work of Titus and those bishops whom he will choose and place in the cities to correct these shortcomings. For this, the apostle indicates what must be said to elders and elders (2:2-3), young men and young women (2:4-6), slaves (2:9-10); inspires that all believers should become zealous for good deeds (8:11–15), citizens in general (3:1–2), and insists that they teach not only by word, but also by their example, by their life (2:7–8), speaks about the grace of the Holy Spirit (3:3–7), and teaches to avoid contentiousness (3:8–11). 1 But speak what is in accordance with sound doctrine: 2 that the elders be vigilant 128, dignified, chaste, sound in faith, in love, in patience; 3 so that the old women also dress decently for the saints 129, are not slanderers, are not enslaved to drunkenness, and teach goodness; 4 that they admonish the young to love their husbands, to love their children, 5 be chaste, pure, take care of the home, 130 kind, submissive to your own husbands, so that the word of God is not reviled. 6 Also exhort the young men to be chaste. 7 In everything, show yourself as an example of good deeds, in teaching purity, sedateness, integrity, 8 A sound word that cannot be ashamed, so that the enemy may be put to shame, having nothing bad to say about us. 9 Exhort slaves to obey their masters, to please them in everything, not to contradict them, 10 not to steal, but to show all good fidelity, so that in everything they may adorn the teaching of our Savior God. 11 For the grace of God has appeared, bringing salvation to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present age, 13 Looking forward to the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ, 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15 Speak, exhort and reprove this with all authority, so that no one despises you. 2:1. Fables spread fables. But you, he says, having stopped their mouths, and strictly rebuked your own, do not get into arguments with them, but pay all your attention to teaching sound teaching: how to truly believe and how to lead a life consistent with faith, so that those who believe in the Lord will be diligent in good deeds. Further, he indicates what this good life should consist of. II. What is the goodness of elders and old women (2:2–3) 2:2. “Old age has its drawbacks; it is characterized by negligence, laziness, forgetfulness, dullness and immobility. A person at this age has many things that encourage him not to be sober, and especially dullness of feelings, slowness and immobility” (Chrysostom). That is why Saint Paul commands the elders to be sober. What does it mean? To be attentive to what is happening in the soul and to how things are going on outside, and not to be distracted in thoughts, lazy, careless. Secondly, the elders should be sedate in their external behavior - restrained both in speech and in movements. Thirdly, they must be generally chaste - pure from carnal sins and thoughts and reasonable (Chrysostom). And finally, they must be sound in faith, sincere believers, sound in true love - Christian (see 1 Cor. 13: 4-7), and sound in patience - in complacently enduring all sorrows, internal and external. Thus, the elders, according to the teaching of St. Paul, should be a model of faith and good life for Christians. What does he require the elder women to teach? 2:3. Saint Paul commands to instill in the elders the same thing as the elders: that they should be honest in everything, sober, chaste, sound-minded with faith, love and patience, and, moreover, in accordance with their gender, walk in a sacred robe, so that their very step, and movement, gaze and speech, and in general everything external to them, would represent a certain sacred dignity (Jerome, Theodorite); so that the old women are not slanderers, so that they refrain from gossip, slander, gossip and all kinds of slander, so that they do not indulge in drunkenness, so that the old women teach the young good by example and by word. Old age, highly experienced in the natural order, is the leader of youth, especially adorned with Christian virtues. Therefore, Saint Paul commands the elders to admonish the young ones both by word and example - to teach them the wisdom of Christian life. III. What should be the behavior of young women and young men (2:4–6) 2:4–5. The elders, as they themselves are experienced and taught by the bishop-shepherd, can more easily observe family Christians, especially young wives, admonish them to love their husbands and be in complete agreement with them, which is more useful than wealth, nobility, power and everything else. It is the basis of family well-being. They must teach young wives how, while loving children, raise them in a Christian way, in the fear of God. They must instill in young wives true chastity, so that even “between husband and wife there is a kind of bashful and modest love” (Jerome) and so that unclean carnal thoughts do not enter the heart. Experienced elders can best teach young wives to “rule their homes well.” Love for her husband will encourage the wife to take care of the house, and experienced elders can teach how to better arrange the house. But when organizing her home and being overly concerned about him, her husband, and her children, a wife can easily fall into stinginess and cruelty towards servants and strangers. To prevent this from happening, the elders should instill in such wives to be kind to both family and strangers. The main virtue of a wife as a wife is submission to her husband, commanded to her by God (see Gen. 3:16). Therefore, the apostle instructs wives to teach submission to their husbands, because disobedience is tantamount to blasphemy of the word of God, and even the preaching of the Gospel. 2:6. Saint Paul instructed the young women to admonish the old women, and he entrusted the young women to admonish Titus and, then, the bishops he appointed. “Nothing, truly nothing is as difficult and difficult for a young person as overcoming shameful pleasures. It is not so much the love of money or the desire for fame, or anything else that confuses this age, but rather voluptuousness. Therefore, Saint Paul commands Titus to pray, to persuade fatherly, to convince young men to be chaste. Only such prayers, emanating from a loving heart, can motivate the energy of the will to resist rebellious carnal desires” (Chrysostom). A young man who has maintained chastity can easily protect himself from other passions. IV. Reminder for the teacher to be an example in all things (2:7–8) 2:7–8. The shepherd's exhortations only have a strong influence on his flock when he confirms them with his example. Therefore, Saint Paul commands Titus to be an example in life and teaching. “Let your life be a model of the teachings you propose, because the word, evidenced by deeds, becomes worthy of belief” (Theodoret). St. Paul characterizes exemplary teaching with the following features: observe purity in teaching—do nothing, do not make any additions to the pure teaching of the faith; sedateness—preach not as a boss, but as a benevolent father to children, with meekness and love. This requires that in the very manner of expression, the teacher’s speech must maintain strict importance in accordance with the subject, so that there is no pomposity, no baseness and vulgarity, no humorous turns of phrase, no sophistication, maintain integrity - a disposition of spirit not damaged by passions, vanity, self-interest and other earthly motives. Saint Paul characterizes the very content of exemplary teaching with two words: a sound word, not a shameful one. A sound word - a teaching word - is one that offers teaching that is not damaged and contains everything that it was intended to contain according to the intention of the One who sent down this word of truth to earth. Such a word instills, hydrates, and restores sound faith and sound, dogmatic teaching (Ecumenius). The word “not shameful” is an Orthodox word, containing nothing reproachful. So, the shepherd of Christ, both by his virtuous life and by his exemplary teaching, must position himself in such a way that the enemy, who is vigilantly watching him and maliciously spying in order to discover something bad in him, remains put to shame, having nothing bad to say about us (Christians). V. What is the goodness of slaves (2:9–10) 2:9–10. Slavery in general, and especially in ancient times, due to its severity, both physical and moral, presented many strong temptations for the soul. Hence the indignation of Christian slaves against their masters in different countries. The Holy Apostle earlier in his epistles (see Eph.6:5–8; Col.3:22), and in this he draws attention to them. He commands Titus to teach slaves, firstly, to obey their masters, imagining that they serve not people, but the Lord (cf. Eph. 6:7), to please them, or more precisely, to be pleasing, pleasant to them in everything that concerns their slave (physical) duties, not to contradict them out of the impulse of quarrelsomeness and opposition. They are the servants of the Lord in spirit. Then he teaches them not to steal, not to use the master’s goods in any secret or cunning way, but to be faithful in all good things. With such good behavior let slaves adorn the teaching of the Lord. Then the masters will not only not forbid them to believe, but will even be happy about it, seeing that faith turns out to be useful for them themselves. For the pagans judge dogmas not by teaching, but by the deeds of their lives. “So, let both wives and slaves be teachers for them (the pagans) by their behavior” (Chrysostom). This is how all Christians should live impeccably in the present age, which is filled with all sorts of vices. This is the entire structure of our salvation. VI. Inspiration that all believers should become zealous for good works (2:11–15) 2:11–12. Slaves with their behavior should adorn God and our Savior, without giving the masters any reason for displeasure, because the grace of God, the saving grace, appeared to all people, not excluding slaves. The grace of God is the economy of salvation in Jesus Christ - in His incarnation, in suffering, death, resurrection, in the ascension into heaven and the sending of the Holy Spirit, in the foundation by the holy apostles of the Church of God on earth, access to which is open to everyone. Come, accept the teaching by faith, be sanctified by the Sacraments and then live holy under the guidance of the shepherds, whether you are a slave or a free man. The grace of the Holy Spirit brings into tension the moral strength of believers, for the purpose of grace is to make us morally correct in everything; she does not pass on bare knowledge to us, but remakes our lives - teaching us like children, educating us in word and deed. Her first lesson to us is to renounce wickedness and worldly lusts and begin a new life, contrary to the old one. Reject - completely succeed, hate, renounce ungodliness, ungodly teaching (Chrysostom) - idolatry and worldly lusts, self-indulgent life in lusts and passions, towards the satisfaction of which all the customs of the world are directed (cf. 1 Pet. 4: 3), and live chastely, abstaining not only from carnal sins, but also from other passions (Chrysostom), righteously - truthfully, fairly towards others, guided by the law of truth and love, and piously - in the fear of God, in the face of His Omnipresent, All-Seeing and All-Containing One, and to the glory of His name. Thus, the grace of the Holy Spirit educates those who receive it for a holy, perfect life, in this earthly life - in the present century, in order to worthily prepare for a blessed life in the future century, where a Christian must be his own - in consciousness, mind, and heart. 2:13–14. Blessed hope is hope for bliss in the Kingdom of Heaven. This hope, by the grace of God, is infused into the heart of the true believer in the very calling and rebirth in the baptismal font. He who is born of the Spirit is a child of God, and feels himself to be such in the depths of his heart, and at the same time realizes that he is also the heir of God’s promises and blessedness in God (cf. Rom. 8:16–17). Thus, the expectation of bliss is an essential feature in the inner mood of true Christians. Living on earth, they expect with full confidence to receive it in heaven. This is the purpose of a Christian's life. The beginning of bliss is now, after the death of the body, and its full flowering will come after the Great God, Jesus Christ, comes in all His glory for the second time to the earth to open His eternal Kingdom. “For this reason, Christ accepted death for all of us, so that, having stopped the torment of death, He could deliver us (to give us a ransom for the truth of God) from the bitter slavery of sin and, having cleansed us from all iniquity, make us His own - distinct, separate from all others, a people, a lover and zealot of good deeds” (Theodoret). This is what a shepherd should teach his flock. 2:15. The main duty of a shepherd should be to teach his flock to avoid all that is bad and do all that is good, using all sorts of methods of persuasion to achieve this. For some, it is enough to tell them how to live, and they will do it. For whom a simple instruction is not enough, he says, exhort - persuade, convince with love and benevolent speech. Conviction is accomplished by indicating such aspects of a matter that attract the heart to it and excite energy to carry it out. Every good deed has such sides, but they are not clear to everyone. And they need to be pointed out, and thus begged to do it. For whom even this is not enough, all that remains is to act on him only with the power of reproof, shame, reproaches of the authorities; such, he says, “reprove with all authority.” If the shepherd does not teach, beg, and authoritatively reprove, then the faulty ones will finally begin to do everything inappropriate before his eyes, thinking and saying about him: “What is there to look at? He won’t say anything.” Therefore, Saint Paul instructs the shepherd: speak, pray, rebuke, “so that no one despises you” - not for your unkind life, but for your negligence in teaching, begging and reproaching your flock. VII. What is the good character of a Christian as a citizen (3:1–2) If slavery burdened individuals - slaves, then dependence on pagan power burdened the majority of Christians, who consider themselves redeemed from slavery by Christ and His, exclusively, slaves. Hence the unrest and indignation of Christians, especially Jews, against the authorities in various Christian Churches. At this time, there was strong unrest in Judea, directed against Roman power, against obedience to it, which, of course, could not but affect all Jews in other countries. There were these unrest in Crete as well. The Apostle often explains to Christians in his epistles that submission to authorities means submission to God, who established power not for the good, but for the evil (see Rom. 13:1-7). So here, too, the apostle makes it the duty of Titus and, through him, the shepherds of the Cretan Church to instill in the flock to obey the authorities appointed by God and to do good, so as not to fear them. 1 Remind them to obey and submit to authorities and authorities, to be ready for every good work, 2 not to speak evil of anyone, not to be quarrelsome, but quiet, and to show all gentleness to all people. 3 For we too were once foolish, disobedient, lost, slaves of lusts and various pleasures, we lived in malice and envy, we were vile, we hated one another. 4 When the grace and love of God our Savior appeared, 5 He saved us, not by works of righteousness which we had done, but according to His mercy, by the washing of regeneration and renewing of the Holy Spirit, 6 whom he poured out upon us richly through Jesus Christ our Savior, 7 So that, having been justified by His grace, we may become heirs according to the hope of eternal life. 8 This saying is true; and I want you to confirm this, so that those who believe in God will try to be diligent in good works: this is good and beneficial to people. 9 But avoid foolish contests and genealogies, and disputes and strife about the law, for they are useless and vain. 10 The heretic, after the first and second admonition, turn away, 11 Knowing that such a one has become corrupt and sins, being self-condemned. 12 When I send Artema or Tychicus to you, hasten to come to me in Nikopol, for I have decided to spend the winter there. 13 Take care to send Zenas the lawyer and Apollos so that they will not lack anything. 14 Let ours also learn to practice good works, to satisfy necessary needs, so that they will not be unfruitful. 15 All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen. 3:1–2. Saint Paul, instilling the faith of Christ and teaching a new - holy life according to the demands of faith, everywhere established new orders for this new spiritual life, but nowhere did he rebel against the already established orders of civil life. They were difficult for those who accepted the faith of Christ, but he eased their burden by raising their institution to God, therefore he related obedience to authorities to obedience to God Himself and put this among Christians among their virtues. Those who have forgotten this, Titus commands to remind them that they, as Christians, were taught to obey and cordially submit to all civil authorities: both great - to those who own, and small - to those in charge (cf. Rom. 13: 1), so that everyone can see that Christians are ready for every good deed to which the authorities invite them, but only for good, and not for bad. What kind of good deeds these are in civil life, St. Paul further explains. Teach, he says, that Christians should not slander anyone, nor speak ill of anyone, for the flow of evil speech is a poison that corrodes the union of good cohabitation. And it is not man’s business to judge and condemn another, this is God’s business (cf. Rom.14:10). So that Christians would not be quarrelsome, would not start quarrels, disputes and courts, and would not repay evil for evil (cf. Matt. 5:39), but would live quietly, as if they were not there, and show all meekness and compliance to everyone - Jews and Greeks, friends and enemies. Compliance seems to be some kind of loss, damage, but in reality it always wins, if not in the present, then in the future, not only eternal, but also temporary. What is lost comes back with interest. VIII. The suggestion that then the grace of the Holy Spirit to transform us from bad to good (3:3–7) 3:3. Christians, he says, should not slander anyone, because they were once bad themselves, but now only by the grace of our Savior, who renewed us, from bad they became good. What were people like before Christianity? Everything in their souls was perverted - a stupid mind, a rebellious will and a lost heart, such is the fate of people who live in passions and sins. It is the mind, struck by passion, that is deprived of its light, in it the previous sound concepts about God, the world and man, about the purpose of real life, about the purpose of the things around us and about the meaning of everything that happens to us are darkened. Having lost such concepts, he also loses the power to control a person’s life - he walks gropingly, falling from one absurdity to another. Then the will, infected with disobedience, does not want to know either Divine or human laws, nothing except itself and what inspires it with self-indulgence to satisfy passions. Finally, the heart, being in the power of seduction, considers good, pleasant and beautiful only that which flatters this passion, although in its nature it is bad, disgusting and godless. Thus, it also loses its natural taste. And when the higher powers—the highest side of human nature—are struck, then instead of the laws that lie within them to govern a person’s actions, lusts (passions) and pleasures (from satisfying passions) appear, and life begins to flow according to their demands. Higher forces begin to work for them, the mind comes up with means to satisfy them and cover up such satisfaction, which is inconvenient to be visible. The will fulfills the dictates of the mind and heart, which, although more than once already experienced a bitter aftertaste after satisfying passions, is still drawn to them, deceptively hoping to meet and taste, finally, some lasting good along this path. Here is real slavery within a person - the tyranny of sin: the main force that controls him is voluptuousness, which arouses passions and forces a person, without bending, to work for passions. This is the inner structure of the sinner. His external relationships are determined by anger and envy. He believes that everything and everyone should serve him and work for him. Anyone who does not want to submit to his exploitative habits has already instilled hostile feelings towards himself. He begins to get angry and is eager to destroy his opponent: to deprive the rich of wealth, to deprive the powerful of power, or to undermine respect for him. And if he does not have the means to directly cause any harm, he tries to annoy his opponent in some way, without understanding the means. It is clear that such people, due to their malice and envy, inspire disgust as vile, and all such egoistic sensualists live in hatred of each other. Yes, this is understandable; an egoist by nature loves only himself. He is already cold towards everyone in advance, but as soon as he encounters something contrary to himself in another, this coldness immediately turns into hatred in him. This is how a person who is not a true Christian lived and lives. 3:4–5. But, despite the complete perversion of our nature in sin, God determined to save us from final destruction. “His grace and love for mankind appeared” in His Son, our Savior, incarnate on earth, essentially His God, who saved us not for our virtues, which we did not have, but because we, the creation of the All-Good, All-Wise and Almighty God, fell and perished; therefore, He, by His exceptional mercy, saved us from slavery to lusts and pleasures, under the yoke of which we groaned before accepting the faith of Christ. How did you save it? - “The washing of rebirth and renewal of the Holy Spirit.” We were so deeply immersed in evil that we ourselves could no longer cleanse ourselves; we needed revival; and we received it in the font (bath) of rebirth (rebirth). “This truly was a new birth, the receipt of a new being. He did not correct us, but recreated us in full. This means the words “and the renewal of the Holy Spirit.” He has made us completely new. How? - The Holy Spirit" (Chrysostom). 3:6–7. God the Father poured Him out abundantly on all believers through Christ the Savior, Who begged the Father to give the Comforter first to the apostles (see John 14:16) and sent Him down to them on the day of Pentecost. And then the apostles themselves, by laying their hands on the believers, poured out the Holy Spirit on them, so that, with the help of the grace given to them, they would be justified - they would become saints, without any defilement or vice. For grace turns a person away from everything bad, inspires him to do everything good, and gives him the strength to act in accordance with this inspiration. Acting in accordance with her suggestions, we drive out everything evil from ourselves, and plant everything good, root it in ourselves, and thus become pure and immaculate in everything. The end that crowns our labors is the inheritance of eternal life according to hope. The hope of inheritance is an essential feature in the inner life of believers. The Savior said: “Where I am, there will my servant also be” (John 12:26). The inheritance of eternal life is assigned to believers, so that it is already undoubtedly theirs; as they hope, so shall they receive (Chrysostom), if only, without weakening, they strive to be righteous and holy. St. Paul certifies everything that was said at the beginning of verse 8; this word is true. 131 “The word about the inheritance of God and the hope of eternal life is worthy of all faith” (Jerome). “He who will deliver us from such lawlessness and such evils will, without a doubt, give us future blessings if we remain in grace, for everything is accomplished by one and the same Providence” (Chrysostom). IX. Teach this, and reject empty competitions and drive away heretics (3:8-11) 3:8–9. And so, I want, says Saint Paul to Titus, that you teach, inspire and convince those who believe in God, so that they try not in passing, not somehow, but with all their souls to be diligent (in Greek, literally “to be the first”) to good deeds: “to help the offended not only with money, but also with your intercession, and to protect widows and orphans, and to bring peace to everyone in general in need, not to expect those in need to come to them, and take care of them ourselves” (Chrysostom). And everything else can be left. It is precisely stupid competitions - research, questions, for example, like why in some place of Scripture there is such a letter, and there is such a letter, or what secret will be revealed if you compare the letters this way and that. Such research feeds empty inquisitiveness, delivering no food to either faith or good morals (Jerome). The Jews had a lot of similar research, and among them there were many people who were proud of it and tried to interest others in it. The apostle calls all such research stupid - stupid. So, for example, the Jews were especially careful about their genealogies, descending their family from their glorious ancestors - Abraham, Isaac, Jacob. The apostle also calls these genealogies stupid, as useless. Indeed, of what benefit is it to a sinner that he has Abraham as his forefather? The apostle also commands Titus to eliminate “disputes and strife about the law.” The significance of the moral laws of the Old Testament is indisputable; There were disputes about the ritual side of the law and even more about the many additions to it imposed on the Jews by their later teachers in the form of the most precise execution of one or another prescription of the law. Christians, for their part, did not condemn what was prescribed in the law, but considered it unnecessary under grace. The Jews, defending their own, entered into heated disputes. Hence the zeal and quarrel, but no benefit. Don’t pay attention to these disputes and subjects, he says. Don’t deal with such trifles, useless and vain, and teach your flock the same. What to do with a heretic? 3:10–11. A heretic is not at all the same as a harmless debater and interrogator. The teaching of the second is only useless, and the first is harmful. This cannot be ignored without attention, but in the hope that God will not give him repentance to the knowledge of the truth (see 2 Tim. 2:25), hasten to turn to him with admonition and, if the first admonition is unsuccessful, repeat it; and if this is unsuccessful, then you will have to refuse him, telling him decisively: you are not ours, get away from us. Therefore, after admonition twice, it is necessary to deal with the heretic, because he has obviously become corrupted - he has lost the ability to see the truth, being full of contrary convictions, and therefore he sins, stubbornly remains in his error, despite any admonitions. In his conscience he is condemned for disagreeing with the truth, but still does not listen to its voice, ashamed to humiliate himself by making a concession. Thus, he sacrifices the clearly recognized truth to his pride and sins by going against his conscience. Here Saint Paul makes some orders, sends greetings and gives a final blessing. The Apostle Gives Orders (3:12–14) 3:12. Saint Paul, leaving Titus in Crete to complete the establishment of the Church of Christ here, himself visited the Churches he had previously established in Asia Minor and decided to spend the winter in Nicopolis. Here he calls Titus to find out how he arranged the Church and decide how to proceed there. And to replace him in Crete, he promises to send either Artema, about whom nothing is known from other places of Scripture (tradition says that he was later a bishop in Lystra), or his colleague Tychicus, already known to us, who was sent by him with a message to Colossae, where the apostle will probably meet with him. 3:13. Zina, well versed in the laws, and Apollos, known for his eloquence, probably worked together with Titus in Crete. Saint Paul needed them for his preaching work. Therefore, he orders Tita to send them to him before he sets off himself, providing them with everything necessary for the journey. The Apostle shows Titus where to get what they need. 3:14. Saint Paul advises Titus, in order to supply Zena and Apollos with the most necessary things, that is, food and clothing (cf. 1 Tim. 6:8), to involve our believers in Christ, that is, the Cretans, so that they bear good fruit, practicing good deeds of beneficence and mercy, for a barren tree is cut down and thrown into the fire (see Matt. 7:19, cf. 2 Cor.9:6). Sends greetings and gives blessings (3:15) 3:15. In conclusion, Saint Paul sends greetings to Titus from his colleagues who were with him and known to Titus. He sends his greetings to all Christians of Crete, who love him not with carnal love, but by faith - according to the commandment of the Lord to love even enemies (see Luke 6:35). And finally, he prays that the grace of the Holy Spirit may remain with all of them, protecting both their souls and their bodies. True. Saint Apostle Paul's visit to the Churches of Asia Minor. Stop at Ephesus 66–67 Titus was summoned to Nicopolis of Cilicia, where Saint Paul spent the winter, and Timothy, sent by the Apostle from Rome to the Philippians with the news of his release from prison, probably came. Having seen Saint Paul, Timothy let him know how things were going in Macedonia and that the presence of the apostle there was desirable and necessary. Having spent the winter in Nicopolis, Saint Paul, who apparently had the intention of visiting Antioch and Jerusalem again in the spring of 66, had to abandon his intention, because at that time obvious unrest began in Palestine and uprisings against Roman power. Therefore, he headed to Macedonia and along the way visited the Galatian and Phrygian Churches, and stopped for a more or less long time in Ephesus (see 2 Tim. 1:17-18). The Church of Ephesus, like the other Churches of Asia Minor, was in serious danger from false teachers with a Gnostic tendency. The false desire for the highest wisdom - knowledge (gnosis), through the mediation of Angels, the fulfillment of the external prescriptions of the law, exposed by Saint Paul in his Epistle to the Colossians, not only did not cease, but, apparently, even intensified. Representatives of this teaching appeared in Ephesus - Hymenaeus and Alexander (see 1 Tim. 1:20), who, having lost faith and good Christian morality (see 1 Tim. 1:19), openly and boldly seduced other Christians into their heresy, seducing their imagination with a false promise of higher wisdom, not through the mediation of Christ, but by Angels. In connection with this teaching, another thing appeared, as a consequence of it, that there will be no bodily resurrection, for the body is a product of the evil principle, and therefore must be destroyed. Representatives of this teaching were Hymenaeus and Philetus (see 2 Tim. 2:17–18). The Apostle personally, by his authority as an apostle, handed them over to Satan (see 1 Timothy 1:20), explained their false teaching to the believers, and for constant supervision of the Ephesian Church, leaving Ephesus for Macedonia, he left Timothy, vesting him with his authority. Why did St. Paul’s choice for this type of activity in Ephesus fall on the young (25–30 years old) Timothy? Since Saint Paul, not without reason, chose Timothy, one can think that in Timothy’s personal character and mood the apostle saw such traits by which Timothy could find complete sympathy and respect for himself among the Ephesian Christians and reliable support in the work entrusted to him by the apostle. Saint Timothy was the favorite disciple of the Apostle Paul, praised by him with high praise in many places in his epistles. And he himself sincerely, like a father, loved Saint Paul and never left him from the time he was chosen by him and taken with him to his preaching labors. Tradition traces the first meeting of the Apostle Paul with Timothy to the time of the first evangelistic journey, when the apostle and his co-workers planted the faith in Derbe and Lystra (see Acts 14:8–18). Then, after the healing of a man lame from birth and the preaching of the apostle, many believed in the Gospel. And among the first believers were Lois and Eunice, the grandmother and mother of St. Timothy (see “Lives of the Saints” by St. Demetrius of Rostov, January 22). Saint Timothy also believed with them (see 2 Tim. 1:5). The mother handed over her only child to Saint Paul, as a gift for a miracle, and especially for the accepted grace of piety. Saint Paul accepted him and, seeing the young man good-minded and meek, loved him and decided to take him with him - only not at that time, because he was still young, but after preparing for the work of the gospel. Having installed presbyters in Derbe and neighboring Lystra, Saint Paul entrusted to their supervision the Christian education of Timothy, who during the seven years (which elapsed between the first and second visits of the Apostle to Derbe) showed such zeal in the deeds of Christian piety and, probably, asceticism that two Churches - Lystra and Iconium - testified to this before Saint Paul (see Acts 16:2). In this there was a prophetic voice (cf. 1 Tim. 1:18, 4:14), destining him for the service of the Church as an evangelist (see 2 Tim. 1:6, 4:5). Saint Paul took him with him to serve the Church and circumcised him himself, so that he could successfully fulfill his ministry as an evangelist among both pagans and Jews (see Acts 16:3). At first, Timofey is not seen acting, he only watched and studied. I saw the conversion of the Galatians, and perhaps the Colossians, Laodiceans and Hierapolis (see Acts 16:6). I witnessed how the Spirit of God did not allow them to go either to Asia or to Bithynia, but directed them through Troas to Macedonia. Timothy, on behalf of St. Paul, performed his ministry as an evangelist almost exclusively in the Churches of Macedonia. So, after the expulsion of St. Paul from Philippi, Timothy continued his work here (see Phil. 2:22) and from here he brought aid from the Philippians for the needs of the apostle in Thessaloniki (see Phil. 4:15). Then Saint Paul left Timothy in Thessaloniki for the ministry of the gospel and consolation in persecution, when he himself was expelled from here by the Jews (see Acts 17:14). Then Timothy transferred his evangelical activity to Corinth, where, together with Saint Paul, he planted and confirmed the teachings of Christ (see 2 Cor. 1:19) and, probably, baptized converts to Christ (see 1 Cor. 1:14). A little time later, Saint Paul sends him again to Corinth to remind the Corinthian Christians of the ways of the apostle (see 1 Cor. 4:17), and Saint Paul, like a loving father, takes care of the safety of his son Timothy in Corinth (see 1 Cor. 16:10–11). Timothy shared St. Paul's first bonds in Rome (see Heb. 13:23) and his concerns for the Macedonian Churches (see Phil. 2:19–23). After the martyrdom of Saint Paul, Timothy ruled the Ephesian Church, using the spiritual leadership of the Apostle John the Theologian, who lived in Ephesus at that time. During the imprisonment of the holy Apostle on Patmos, Timothy, as St. Demetrius of Rostov writes, led all the Asian Churches. The Lord honored Timothy with martyrdom at the hands of raging pagans. The relics of the saint rest in Constantinople in the Church of the Holy Apostles along with the relics of the holy apostles - Evangelist Luke and Andrew the First-Called. From this brief outline of Timothy's activities it is clear that he carried out his ministry as an evangelist in Churches that had just been founded, but at the same time were subject to persecution, and mainly from the Jews. And indeed, his upbringing and character fully made him suitable and useful for such service. For those persecuted, suffering disasters and suffering, he, due to the softness of his tender soul (cf. 2 Tim. 1:4), could well be a comforter. For Jews who rejected Christianity on the basis of the Holy Scriptures, he was a formidable accuser, armed with the same weapon with which he was well familiar from his youth, as the son of a Jewish woman (see Acts 16:1). For the sincerely pious, he was a model of piety; for people seeking higher wisdom in strict asceticism, he could be a good example (cf. 1 Tim. 5:23). In a word, he combined in himself such qualities that attracted both pagans and Jews and reconciled them with each other in Christianity, just as in himself they were reconciled by faith in Christ. Having, probably, in mind these personal characteristics of Timothy's character, Saint Paul entrusted him with the protection of the Ephesian Church from the Judaizing false teachers, fully hoping that Timothy, skillful and experienced in the Scriptures, would disgrace their absurd teaching, and with his sympathetic character and strict pious life would attract hearts desiring true wisdom. To do this, he ordained Timothy as a bishop, according to prophecy, with the laying on of the hands of the priesthood (see 1 Tim. 1:18, 4:14; 2 Tim. 1:6). Leaving Timothy in Ephesus, Saint Paul went to Macedonia (see 1 Tim. 1:3), boarding a ship in Miletus, where he left the sick Trophimus (see 2 Tim. 4:20), so that through Troas, where he left a phelonion and books with Carp (see 2 Tim. 4:13), to arrive at Philippi, as he promised in his Epistle to the Philippians (see Phil. 2:24 ). From here he sent his First Epistle to Timothy. The First Epistle of the Holy Apostle Paul to Timothy Purpose and content of the message The purpose of this epistle, like the Epistle to Titus, is to formally transfer to Timothy the authority of apostolic authority for more successful management of the Ephesian Church. This was necessary for Timothy's power and influence over others, so that no one would despise his youth (see 1 Timothy 4:12). On the other hand, Saint Timothy was almost never separated from the Apostle Paul, and if sometimes he was sent on some business, it was always under close supervision and guidance. Now he is left as an independent actor. Fatherly disposed toward him, Saint Paul saw how sorrowful the soul of Saint Timothy must be and how, with such feelings, it was difficult for him to conduct affairs that required full attention and exertion of strength, not weakened by sorrowful feelings. Therefore, a little later after separation from him, he writes a message to him, which, even if it did not contain anything special, would be both consolation and inspiration for him, testifying to how his spiritual father remembers him and thinks about him. But the message in its content is not colloquial, but represents a rather detailed instruction on how Saint Timothy, as a shepherd, should act in various parts of good shepherding, which instruction freed him from guessing whether to do this or that. “Let him hang it as it is fitting to live in the house of God” (1 Tim. 3:15). Accordingly, the holy Apostle gives instructions to Timothy regarding how to stop the mouths of those preaching teachings contrary to the truth of the Gospel, what public and private prayer should be, and what qualities the elders called to serve the Church should have. Predicts about heresies that will appear, describing their properties and consequences, and finally, in the form of advice, sets out the main duties of the ministers of the Church. The epistle was written from Macedonia, probably from Philippi, where Saint Paul promised to arrive and where, therefore, he had the urge to stay longer. The time of writing it is between the first and second bonds. If the apostle received freedom from his first bonds in the years 62–63, then, having determined his stay in Crete for one and a half to two years, we will have 64–65 years. Between the preface (1:1–7) and the conclusion (6:20–21) the main subject of the epistle is set out - the rules for the guidance of St. Timothy in the fulfillment of the archpastoral duty entrusted to him (1:8–6:19). First Epistle to Timothy 1 Paul, an apostle of Jesus Christ by the commandment of God our Savior and the Lord Jesus Christ our hope, 2 Timothy, a true son in the faith: Grace, mercy, peace from God our Father and Christ Jesus our Lord. 3 When I departed for Macedonia, I asked you to remain in Ephesus and warn some that they should not teach otherwise 4 And did not indulge in fables and endless genealogies, which produce more controversy than God’s edification in faith. 5 The purpose of exhortation is love from a pure heart and a good conscience and unfeigned faith, 6 From which some departed, and turned aside into idle talk, 7 desiring to be teachers of the law, but not understanding what they say or what they affirm. 8 And we know that the law is good if anyone uses it lawfully, 9 Knowing that the law is not made for the righteous, but for the wicked and disobedient, for the wicked and sinners, for the depraved and defiled, for those who abuse father and mother, for murderers, 10 for fornicators, homosexuals, predators of men, (slanderers, bestiality), liars, perjurers, and for everything that is contrary to sound doctrine, 11 According to the glorious gospel of the blessed God, which has been entrusted to me. 12 I thank him who gave me strength, Christ Jesus our Lord, because he considered me faithful and appointed me to serve, 13 me, who was formerly a blasphemer and a persecutor and an offender, but was shown mercy because I did so out of ignorance, in unbelief; 14 And the grace of our Lord (Jesus Christ) was revealed to me richly through faith and love in Christ Jesus. 15 This is a true saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first. 16 But for this reason I received mercy, so that Jesus Christ in me first might show all long-suffering, as an example to those who will believe in Him for eternal life. 17 To the King of the ages, the incorruptible, invisible, the only wise God, be honor and glory forever and ever. Amen. 18 I am teaching you, my son Timothy, in accordance with the prophecies that were made about you, such a testament that you should fight according to them, like a good warrior, 19 Having faith and a good conscience, which some rejected and were shipwrecked in their faith; 20 These are Hymenaeus and Alexander, whom I handed over to Satan, so that they would learn not to blaspheme. 1:1–2. Both in the letter to Titus, so here, transferring apostolic authority to Timothy over the Church of Ephesus, Saint Paul in his greeting points to his authority as an apostle at the command of God the Father and Jesus Christ - the hope for the salvation of Christians, and by virtue of this authority he transfers authority over the Church to Timothy, his true son according to the faith of Christ, praying to God the Father and our Lord Christ Jesus to grant him grace so that it will constantly remain on him, pardon (mercy), if he sins in anything, and peace with himself and with others. Beginning of the message and subject (1:3–7) 1:3–4. Leaving for Macedonia due to the needs of the local Churches and leaving Timothy, his beloved son, in Ephesus, Saint Paul saw the labors and dangers that Timothy had to face while remaining in Ephesus. That’s why he doesn’t command him imperiously: “stay,” but begs him to stay (in glory, “I begged you”) so that this would be a matter of his own desire, which could give him more strength to endure labor and dangers and eliminate any possibility of grumbling. He asked Timothy not to remain alone forever in Ephesus, but only to stay for a while, in fact, to wait, to stay a little without Saint Paul, who had the intention of returning here soon (see 3:14). Leaving Timothy in Ephesus, the apostle instructed him what he must do here, namely: “exhort some”, of course, known to Timothy, so that they adhere to one true gospel teaching, and “do not teach anything else” - human wisdom, which St. Paul calls fables (for example, the interpretation of ritual laws by Talmudists) or endless genealogies about the origin of gods, angels, Jews from their ancestors and the like. These fables and genealogies are talked about endlessly, because they are confused, lack certainty, so that they are difficult to grasp with the mind (Chrysostom). Therefore, they only irritate inquisitiveness and give rise to research and research, making them an object of faith, which is why more disputes occur than edification in the faith. “For where there is faith, there is no need for investigation. Research ruins faith; It is impossible for someone who studies faith to believe” (Chrysostom). What does Saint Paul advise you to do? 1:5. You, he says, set yourself the goal of your exhortations to instill in your flock not inquisitiveness, which produces only disputes and quarrels, but love, not carnal - selfish, but pure - Christian, emanating from a pure heart, in agreement with a good conscience and supported by unfeigned faith, because without faith there is nothing to support self-sacrifice, to which a person is inevitably drawn by deeds and labors of love. Deviation from this goal leads to bad consequences. 1:6–7. Some, he says, directing their teaching works in the wrong direction, deviated, strayed from the straight path, headed to the side, into idle talk - towards fables about the law and genealogies. They decided to teach the fulfillment of the law interpreted by the Talmudists when the time of the law had already passed, and to teach this means wasting time - idle talk. They do not know what they are saying, they do not know the purpose of the law, nor the time until which it is intended to have force. If they knew the law, they would see that it leads only to Christ, and yet they persistently assert that without observing the law it is impossible to be saved, even with faith in Christ. Rules for the guidance of Timothy in the performance of the archpastoral work entrusted to him (1:8–6:19) Saint Paul bases his rules on the idea of what to teach all Christians in general (1:8–20), and on this he bases the rules: what orders should be established and maintained among the flock (2:1–3:13) and how to act and lead them (3:14–6:19). Section one. About faith in the Lord Jesus, who came into the world to save sinners (1:8–20) St. Paul makes it clear here that the time of the law has already passed (1:8-10), the time of the Gospel has come, which was entrusted to him (1:11-14); why he who wants to be saved must believe in the Lord (1:15–17), Timothy instructs him to teach about this (1:18–20). I. The time of the law has already passed (1:8–10) 1:8. We Christians know that the law of Moses is good, but not unconditionally, but only under this condition, if they use it lawfully - in the spirit of the law itself. And in its spirit the law is a nurturer in Christ, it is a shadow, but the body is Christ, follow it and you will reach Christ, the promised Savior. Here's how to legally use the law. And to claim that the law itself has saving power means not understanding the law, and using it is illegal. So, the law brings those who use it lawfully to Christ, under the yoke of grace, and those who use it illegally - to condemnation. 1:9–10. Whoever the law leads to Christ, having received justification - righteousness through faith, in the grace of the Holy Spirit given to him at baptism, finds a guiding principle for his life and becomes free from the yoke of the law. And whoever thinks to find justification in the law itself is subject to its condemnation for his various sins, which the apostle further lists, starting with the general and ending with the particular. Such are the lawless, who fearlessly violate the moral law, the rebellious - who do not obey the established order of civil and everyday life, living according to their own will, according to self-law; the wicked - violators of the commandments in relation to God, having no fear of God and not honoring anything sacred; sinners - violators of the commandments in relation to themselves and their neighbors. These latter, in relation to others, violate all truth in order to satisfy their lusts, and through this they defile themselves. The Apostle therefore calls them unrighteous and nasty. The following lists of wrongdoers are also divided into these two types. The unrighteous include father and mother molesters who beat their parents, robbers - rapists, slanderers, liars, perjurers. Various types of fornicators are classified as defilers. On such (mentioned above), and in general on all those, lies the yoke of the law who in any respect live contrary to sound teaching or sound rules, a holy and righteous life. The law then lies on them in order, by denouncing, threatening and crushing, to bring them to the consciousness of their illness and the danger from it and through this to encourage them to turn to the only Doctor - Christ and His healing. II. Now is the time for the gospel (1:11–14) 1:11. Now the time has come for the Gospel - the gospel, which proclaims a new way of salvation, by faith and grace through faith, which not only justifies the believer, but also clothes him with spiritual glory, and in the next century promises to clothe him with visible wondrous glory. Such a glorious path to salvation was granted by the Blessed God - the All-Blessed One in Himself, who deigned to create rational creatures to participate in this bliss and return those who deviated to this by preaching the glorious Gospel. Therefore, it is natural that the righteous no longer needs the law - it does not exist. This wondrous method of salvation was entrusted to proclaim to Saint Paul, as an apostle by the calling of God. 1:12. That the gospel path of salvation is from God, Saint Paul proves with himself. He was a strict zealot for the law, but Jesus Christ did not leave him on this path, but called him to faith, gave him grace-filled strength to believe in Him as our Lord, and found him faithful - worthy to entrust him with the apostolic ministry. He feels this deeply and thanks God. And who was he when he was jealous according to the law? 1:13–14. I, he says, a strict zealot of the law, was in fact a blasphemer of the Lord Jesus - a blasphemer. And not only did he hide this evil within himself, but he also persecuted those who wanted to live piously, scolding and blaspheming in every possible way both the faith and the believers. “For this I was worthy of all punishment, but I was not punished because I received mercy” (Chrysostom). And he was pardoned because he did it out of ignorance; I did not know that, by persecuting Christians, I rebelled against God and ruined His work, for I did not believe that Jesus Christ is God and the gospel economy, which replaced the law, is the work of God. I not only received mercy, but also received grace from the Lord Jesus Christ both in the calling to Christianity, and in the forgiveness of sins, and especially in the calling to the apostleship. Here Saint Paul points out, as it were, the path of growth of grace: first the calling to faith, then through faith love, and, finally, faith and love create from his heart, as it were, the most spacious vessel for containing the highest gifts of the Spirit. And the culprit of all this was Jesus Christ, and not the law (Chrysostom). II. Therefore, if you want to be saved, believe in the Lord Jesus (1:15–17) Jesus Christ came then to save sinners, and there is no other way to salvation. Saint Paul himself serves as an example of such pardon. 1:15. It is true - true, and worthy of all acceptance, without the slightest shadow of doubt or hesitation, the word that Christ Jesus came into the world from the Father (see John 16:28) in order, as the Lord Savior said, to call not the righteous, but sinners to saving repentance (see Matthew 9:13). And indeed, all those who repented and believed in Christ, as a result of the apostolic preaching about this, were saved. And Saint Paul himself, a blasphemer, a persecutor of Jesus Christ, an evil blasphemer, the first of sinners, worthy of cruel condemnation, repented, believed in the Lord Christ and was pardoned and saved by Him. And this in order to be a model of mercy for all sinners. 1:16. I, he says, am so sinful that the Lord, being patient with me, showed all His long-suffering on me. And He did this not because He found anything worthy in me, but because no one else made it possible for me to imagine a greater example of pardon, so that every sinner, looking at my pardon, would not hesitate that he too would be pardoned, and would boldly begin to believe in the Lord, in the undoubted hope that he too would receive eternal life. For the hope of eternal life is an integral part of faith in the Lord Savior. Faith in Him is the mysterious path of the fallen to restoration, which immediately begins in him along with the birth of faith. But it matures in him mostly secretly, in order to appear in all its glory in a future life. For this method of saving people, Saint Paul praises the Lord. 1:17. Contemplating the wisdom and goodness of God in that, after the abolition of the law, He opened a free path to salvation in the Lord Jesus for everyone who wants to believe in Him and be saved, Saint Paul glorifies God. “Honor and glory to God, who was pleased to save sinners!” At the same time, he calls God the King of the ages, the Imperishable, the Invisible, so that everyone would know that He, as the Imperishable, having in Himself life that does not cease and is not exhausted, will give the same to believers, just as the King of the ages will give eternal life, and as the Invisible - such, the like of which we will not find in anything visible. He calls God the Wise, for he himself contemplates the greatest wisdom in the wondrously wise economy of salvation that He has created. Honor and glory - Divine worship and glorification may be rewarded for all this to the Triune God! IV. This is what I command you to teach (1:18–20) 1:18–19. This is the testament: to evade all nonsense and teach that salvation is only in the Lord Jesus, for which He came into the world, Saint Paul conveys to his spiritual son Timothy, so that he strictly guards it and is guided by it, as the bishop of the Church of Ephesus, chosen and appointed according to the prophecies that were about him, known to both Saint Paul and Timothy. Therefore, he must rule the Church in accordance with these prophecies, fight in accordance with them, like a good warrior. The apostle compares the administration of the Church, the protection of the faithful with their guidance in the matter of salvation, to waging war or conquest. For here there is a continuous struggle against unbelief, superstition, hostility, war both with people and with the dark force rebelling against the truth through people. He who properly fights them for the sake of saving people is a good warrior, for which he must have faith and a good conscience, faith in God the Creator, Provider and Savior, a good conscience revealed in a good life - in love, chastity and truth. “Without a good conscience, faith itself wavers and fades. When life becomes worthy of condemnation, then the same teaching arises (to justify a vicious life). And you can see many who, having fallen into the abyss of sins, turned into paganism. In order not to be tormented by the fear of the future Judgment, they try to convince themselves in their souls that those threats are false. Such speculations cause shipwreck in the soul, but faith is, in a sense, a reliable ship, and those who deviate from it inevitably suffer shipwreck, to which the apostle points out an example” (Chrysostom). 1:20. Thus, due to a bad conscience and life, some Christians in Ephesus lost their faith, two of them in particular - Hymenaeus and Alexander - even reached the point of blasphemy. Saint Paul personally betrayed them into the power of Satan, excommunicating them from the Church, preserved by the grace of the Holy Spirit, but not so that they would completely perish, but so that, among torment (for example, illnesses), they would recognize their errors and learn not to blaspheme, as was the case with the Corinthian incest, who was also betrayed to Satan by Saint Paul and then repented and was again accepted into the Church (see 1 Cor. 5: 3-5; 2 Corinthians 2:6–8). Section two. What rules to establish and maintain among Christians (2:1–3:13) These church orders concern church meetings (2:1–15) and the election of persons to the church clergy (3:1–13). I. Instructions Concerning Church Meetings (2:1–15) A) Whom to pray for in church meetings (2:1–7) 1 Therefore, first of all, I ask that prayers, petitions, supplications, thanksgivings be made for all people, 2 For kings and for all those in authority, that we may lead a quiet and peaceful life in all godliness and integrity, 3 For this is good and pleasing to God our Savior, 4 Who wants all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all. This was the testimony at the time, 7 for whom I have been appointed a preacher and an apostle—I speak the truth in Christ, I do not lie—a teacher of the Gentiles in faith and truth. 8 Therefore, I wish that men in every place would say prayers, raising clean hands without anger or doubt; 9 So that women also, in decent apparel, with modesty and chastity, adorn themselves, not with braided hair, not with gold, not with pearls, not with costly clothing, 10 But by good works, as becomes women who devote themselves to godliness. 11 Let the woman study in silence with all submission; 12 But I do not allow a woman to teach, nor to rule over her husband, but to be silent. 13 For Adam was created first, and then Eve; 14 And it was not Adam who was deceived; but the wife, deceived, fell into crime; 15 However, he will be saved through childbearing if he continues in faith and love and in holiness with chastity. 2:1–2. Where Christianity arose, general meetings were also established there - either in a private house or in a deliberately arranged one (in a church). And so, at these meetings, Saint Paul commands Timothy, as the rector of the Church, to perform various types of prayers to God together with the flock: asking Him for deliverance from sorrows is the subject of prayer, begging, asking Him for benefits is the subject of prayer, complaining about enemies visible and invisible and asking for help against them is the subject of petition (Theodoret), thanking God for the blessings given is the subject of thanksgiving. Who to pray for? For all people - faithful and unfaithful, friends and enemies. “The priest,” says Chrysostom, “is, as it were, the common father of the whole universe, therefore it is fitting for him to take care of everyone, just as God, to whose service he is placed, cares for everyone.” And then the apostle especially singles out those for whom it is imperative to pray - for kings and for all those in authority, under whose civil authority Christians are What should they desire and ask for in prayer? Peace and prosperity, so that they have strength within and have the means to protect everyone outside, so that, having strength within, they observe justice, seek means of prosperity, and tame the evil. With this order, peace will be established between subjects, then Christians can live in peace and tranquility outside - from the pagans, and inside - in all piety, in right faith and purity, in abstinence from passions, in a virtuous life. This is the first goal, so to speak external, of Christ’s prayer for the king and for the government. Further, Saint Paul indicates another, internal purpose of prayer for them, so that the Lord would enlighten them and save them. 2:3–4. Now, he says that “it is good and pleasing to our Savior... that all people should be saved” and come to know the truth. Consequently, Christians should pray to Him that He would enlighten kings and rulers and lead them to the knowledge of the truth - faith in Him, faith that there is no other salvation than in the Lord Jesus Christ, and thus save them. For this is the only way of salvation. 2:5–6. Why is the salvation of people only in the Lord Jesus? According to the idea of ​​the creation of man, salvation and his life are destined to be in God - in living communion with Him. After the fall of man, living communication became impossible, for man was mired in sins and lost life in God - he became dead in sins. In order to restore the fallen and again bring him into communion with God, the Son of God - God - came to earth, took on human nature and, with his death and resurrection, cleansed it from sinful impurity and sat down at the right hand of God the Father, as the God-man by human nature. Thus, humanity in His person was again united with God and received life in Him. This is in the idea - in the person of the God-man. But He did not do this for Himself, but for the revival and bringing of all people to God the Father. Thus, He is the new Adam - a model, a living example, a Connector of separated people with God - a Mediator, “who has united in Himself what is separated” (Theodoret). And just as God is one, so there is one Mediator between God and man – the God-man Christ Jesus. This mediation was not an easy task; it consisted not only in verbal intercession, but in action, demanding sacrifices for people. People fell away from God through sin and were under His wrath for the guilt of sin; because of sin they were subject to the tyranny of Satan, and through both, to death. God deigned to reconcile with the fallen, but in order for the fallen to become capable of reconciliation, it was necessary to free them from all the bonds of slavery, God's angry truth, sin, the devil and death. The Mediator took it upon Himself to accomplish all this, bearing without His guilt what lay with the guilty. Taking into fellowship with Him one, so to speak, instance of human nature, He led him along the path of obedience, even to the cross, and thereby brought redemption before the truth of God and together gave in Himself an inexhaustible source of strength for the rebirth of all mankind. Thus, those who have been pardoned by God and blessed by Him receive the power to throw off the yoke of sin, and through this the yoke of the devil, and thus become sons of the resurrection, over whom death no longer has power. Saint Paul expresses this whole matter of mediation in its main point: “who gave himself as a ransom for all.” This is the only way of salvation, which from time immemorial God has determined to save all people - Jews and Gentiles. But evidence of this was given “in its own time” (in the glory of “its times”), that is, the appropriate or proper time, when people became capable of believing (Chrysostom), or as the Apostle says in another place: “When the end of the year had come, God sent His Son... that He might redeem those under the law” (Gal. 4:4-6). To proclaim this testimony to people, especially the pagans, the Lord sends the Apostle Paul. 2:7. The testimony given by God that the incarnate Son of God became the Mediator between God and all people was entrusted by the Lord to Saint Paul to interpret and disseminate it everywhere. For this testimony, he was appointed as a preacher to preach about the cross and the death of the Lord and the salvation of the pagans, and not to preach in one place, but everywhere, for which he was appointed as an apostle - a messenger, and not to preach in passing, but to teach relentlessly until he teaches, and he was also appointed as a teacher of the pagans, to teach them to believe truly, without unnecessary speculation (Chrysostom). Saint Paul confirms everything that was said not for Timothy, but for the Ephesians, with the words: “I speak the truth in Christ, I do not lie.” B) How to keep order in church meetings (2:8–15) 2:8. Returning to the instruction on prayer, interrupted by explanatory provisions (vv. 3-7), Saint Paul adds it with new instructions about the place and persons who should perform prayers. Where to pray? “Everywhere,” he says, “place.” At that time there were no churches yet; people gathered for prayer in houses that some lovers of God dedicated to this holy cause. When one house could not accommodate all the believers in a city or village, another, a third, and so on were appointed. So in Ephesus there was more than one house. The Apostle prescribes that in every place where believers gather for prayer, prayer must be done by men, meaning men designated for this purpose. What was the prayer of the leading Christians, and who were these specific men who performed the prayers? At the meetings they sang psalms of the prophet David and new songs composed according to the movement of the Spirit of God in honor of the Most Holy Trinity, Christ the Lord, His death and resurrection, and about other Christian Sacraments. Other prayers were read aloud, mostly from those already used, and sometimes new ones. All such prayers that were read and sung were, according to the commandment of the Apostle, to be performed by certain men, chosen for this purpose either by society, or appointed through ordination. Both of them constituted the clergy, which Saint Paul had the custom of establishing wherever he founded churches (see Acts 14:23). This clergy was supposed to say prayers. The reading and singing of prayers by the clergy was accompanied (according to Jewish custom) by the raising of hands and the sign of the cross (according to apostolic tradition, as St. Basil the Great says). The first pointed to elevation to God, and the second - to the path of ascension to Him. But with this external there must be an internal, corresponding disposition of the soul. Raised hands must, he says, be reverent - not stained by any vice. And in the soul of the one who lifts them up there should be no anger - memory of malice (Chrysostom). “The soul must be pure and free from all passion” (Chrysostom, cf. Matt. 5:23–24; Mark 11:25). There should be no reflection in it - hesitation, hesitation in thoughts whether God will hear the prayer being offered, but complete confidence that God will hear and fulfill what is asked (see Matthew 21:22; James 1:6-7; Matthew 7:11). Next, St. Paul goes on to instruct in more detail how women should behave at prayer meetings. It is they who should pray in the same spirit as husbands; They should appear at meetings in decent clothes, taking care to adorn themselves not with magnificent outfits, but with good deeds, not interfere in the work of teaching, and generally be subordinate to men. The basis for this and the condition for their salvation are indicated. They must appear at meetings in decent clothing, adorning themselves not outwardly, but spiritually (vv. 9–10). 2:9. In the same way, he says, I want women to approach God without anger and without remembrance and doubt, and to have a clear conscience, not stained by any vice (Chrysostom). “However,” says Chrysostom, “St. Paul demands something more from women, namely, that they come to pray to God in decent attire - in a dress that would cover them decently on all sides, that would be decent, but not elegant,” so that it does not violate the modesty characteristic of the female sex, and the chastity with which they should adorn themselves everywhere. Women cannot help but decorate themselves, and you cannot impose obligations on them - do not decorate yourself. And Saint Paul does not impose this on them, but commands them to adorn themselves, but with what? “Not with braided hair” - smartly braiding one’s hair (cf. 1 Peter 3:3), “not with gold” - with anything made of gold or pearls - in earrings, necklaces, “not with costly clothing” - expensive dresses, they should not adorn themselves with anything like that. 2:10. Let them adorn themselves with good deeds - all kinds of good deeds, so that such virtues constitute their distinctive character. And this is in accordance with the vow they made at baptism: renouncing ungodliness and worldly lusts, and living otherwise piously, chastely and righteously (cf. Titus 2:12). The apostle reminds us of this with the words: “how fitting it is for wives who devote themselves to piety.” This is how women should come to prayer meetings. C) How wives should conduct themselves in church (vv. 11–14) 2:11–12. In church meetings, teachings were combined with prayer. Just like prayers - reading and singing them, so teaching should be done only by men. Saint Paul forbids women to do this; a woman did not even dare to raise questions of bewilderment in church (cf. 1 Cor. 14:35). She must pray here in silence, fulfill with all humility both this command and the teaching offered to men. If there is any ambiguity or misunderstanding here, then let her ask her husband for clarification at home. Saint Paul positively forbids a woman to teach in church. At home, they can teach both children and adults, and even their husbands, if they are not quite good at something. In the church, they are not allowed to “neither rule over the husband” - the man, to be the mistress of the husband, the man, and command him, order him to do this or that, but to sit in silence and listen. “In general, the female race is talkative,” says Chrysostom, “let them speak in church, they will make such a noise that you will not meet in the marketplace. Why does St. Paul try by all means to curb them.” St. Paul goes on to prove why woman should be in a subordinate position to man. 2:13–14. The wife was created after her husband, and therefore must be behind him. She was created from a part (rib) of her husband, so, naturally, she does not have everything to the same extent as a man. From the side of her husband was taken that from which she was created, so that she would always be near her husband as an assistant, and not as a mistress. Elsewhere, St. Paul says: “Man was not created for woman, but woman for man” (1 Cor. 11:9). “Since,” he says, “in the very creation the male race was awarded primacy, and Eve was created second, then after this all secondary wives should have places after their husbands and submit to them. For the power of what was then done to Adam and Eve extends to the entire male and female race” (Theodoret). Saint Paul takes another reason for the wife’s subordination to her husband from the order of the fall. Eve was the first to be deceived and Adam was deceived, for which she was awarded: “Your desire will be for your husband, and he will rule over you” (Gen. 3:16). Obviously, for the fall, she was deprived by God of what she previously had in equal honor with her husband. Therefore, the submission of a wife to her husband is, as it were, a penance imposed on her for the seduction of Adam by Eve. In Eve, the entire female race became guilty of this, and this is not due to imputation alone, but because it inherited the very work of Eve to seduce the male sex, which until now is done by women not by chance, but because of the hereditarily transmitted inclination living in them to please and seduce. In the fall of the first parents, St. Paul sees the greater guilt in Eve, and not in Adam. And Adam was deceived and sinned, but not like Eve; She obeyed the devil, picked fruit from a tree forbidden by God and ate it, but Adam obeyed her, equal with him in honor and given to him by God (see Gen. 3: 6–12). Eve showed, as it were, power, dominance over Adam and destroyed him, for this she was punished by submission to him. But Saint Paul, having belittled his wife before her husband, consoles her that she too will be saved if she complies with the conditions offered to her. D) The woman will be saved for the sake of childbearing (v. 15) 2:15. However, a woman, despite her guilt, will be saved under the same condition as a man, that is, if she believes in the Lord Jesus and in life is guided by Christian love - for God and her neighbors. But, in addition to these conditions, St. Paul posits additions to them for a woman: if she remains in holiness with chastity, in integrity in body and soul for strangers and chastity in married life with her husband (not to please the flesh, but out of obedience to the law of nature for the birth of children, which St. Paul also considers a condition of salvation for a wife). But since childbearing is a natural phenomenon, which does not have a saving significance in itself, the holy fathers by childbearing mainly mean the upbringing of born children in the fear of God (Chrysostom, Theodoret). “Procreation,” says Chrysostom, “is a matter of nature. But the wife is given not only this, which depends on nature, but also what relates to the upbringing of children. This will be a great reward for them if they raise warriors for Christ, so that they can earn salvation not only through themselves, but also through others - their children.” St. Paul in the first verse of the next chapter, according to Chrysostom’s interpretation, certifies to parents - “the word is true” - that they will indeed receive a reward if they raise their children well. II. Instructions Concerning Persons Elected to the Church Clergy (3:1–13) In the Ephesian Church, founded by the holy Apostle Paul, there had long been, of course, a clergy appointed by him (see Acts 20:17–18), but now it turned out to be insufficient, because the number of believers was constantly increasing. Therefore, he commands his vicar, Timothy, to replenish and establish the clergy, and for guidance in this he gives rules concerning the election of bishops and elders, deacons and deaconesses. A) Characteristics of those worthy of a bishopric (3:1–7) a) He who is elected to a bishopric must be zealous (3:1) 1 This is a true saying: if anyone desires the episcopate, he desires a good work. 2 But a bishop must be blameless, the husband of one wife, sober, chaste, orderly, honest, hospitable, a teacher, 3 not a drunkard, not a murderer, not quarrelsome, not covetous, but gentle, peace-loving, not a lover of money, 4 He rules his house well, keeping his children in obedience with all honesty; 5 For if anyone does not know how to manage his own house, will he care for the Church of God? 6 He must not be a convert, lest he become proud and fall into condemnation with the devil. 7 He must also have a good testimony from outsiders, lest he fall into reproach and the snare of the devil. 8 Deacons must also be honest, not double-tongued, not addicted to wine, not greedy, 132 9 keeping the mystery of faith in a clear conscience. 10 And such people must first be tested, then, if they are blameless, they must be allowed to serve. 11 Likewise, their wives must be honest, not slanderers, sober-minded, faithful in everything. 12 A deacon must be the husband of one wife, ruling his children and his household well. 13 For those who have served well are preparing for themselves a high degree of excellence and great boldness in the faith that is in Christ Jesus. 14 I write these things to you, hoping to come to you soon, 15 so that if I delay, you will know how you ought to act in the house of God, which is the Church of the living God, the pillar and ground of the truth. 16 And without question is the great mystery of godliness: God appeared in the flesh, justified Himself in the Spirit, showed Himself to the angels, preached to the nations, was accepted by faith in the world, ascended in glory. 3:1. The words “the word is true” constitute the conclusion of the previous 15th verse of the 2nd chapter (Chrysostom). The work of episcopacy is difficult and dangerous. Those who approach it indifferently cannot endure it as they should. Therefore, a zealous desire for episcopacy is required, not to be a bishop for honor, for power, but for the very work of episcopacy, that is, looking after the flock and leading them to salvation. Whoever desires episcopacy for this purpose, he says, desires a good deed, because its object is good - to enlighten with the truth, to clear wrong concepts, to correct morals, to lead to the highest perfection in spiritual life, to repel false teachers and false teachings, to console the sorrowful, to find benefits for the poor and needy, and to be a loving and caring father for everyone. He who desires this kind of activity and seeks the episcopacy desires a good deed; he seeks not simple satisfaction for his vanity and ambition, but wants to work for the good of others, to be a servant of all, without sparing himself. What does the apostle mean here by bishopric? Presbytery, answers Theodoret. And indeed, the holy apostle, after laws for bishops, writes laws relating to deacons. Then the same people were called both presbyters and bishops. Consequently, the laws of St. Paul applied to both bishops and presbyters - in general to the priesthood. b) Moral qualities of one elected to bishop-presbyter (3:2–3) 3:2–3. But the mere desire of the presbytery for good works in it is not enough for a candidate for the priesthood; it is necessary that the person wishing to be worthy of this rank due to his previous life. What does the apostle command to look for and value in those who desire presbytery? - Integrity - all virtues. “Thus, if someone recognizes himself as guilty of any crime, then he is doing wrong by desiring such a title from which he has removed himself by his actions. Because this should not be commanded, but obeyed. For the leader must be brighter than any lamp, so that everyone looks at him and according to his life they arrange their own lives” (Chrysostom). That he should be a monogamist, not that he should have two wives at a time, this was forbidden to any Christian, but that he should be married one day. And this does not mean that a bishop or presbyter must be married. Saint Paul himself was unmarried and invited others to imitate this (see 1 Cor. 7:7). But then it was difficult to find unmarried worthy presbyters: neither pagans nor Jews were inclined to asceticism, therefore they were chosen from among the married to become presbyters. So that he is sober, “sharp-sighted and attentive both to his inner life and to what is happening outside of him, so that he can see everything and always be ready for any necessary task” (Theodorit). So that he is chaste not only in body, but also in soul. He was prudent both in his own behavior and in his attitude towards others. So that he would be orderly in all his outward behavior, to show sedateness “in his gait, and in his gaze, and in his pronunciation, so that spiritual goodness can be seen in his body” (Theodorit). So that he would be hospitable, willingly accepting strangers, like a brotherly lover (Theodoret). So that he would be a teacher, ready at all times to reprove, to plead with all longsuffering and teaching, to rebuke (cf. 2 Tim. 4:2). What shouldn't it be? - A drunkard, addicted to wine, a fighter, a brawler, or strictly demanding, hot-tempered, cruel, quarrelsome, loving to start quarrels, litigation, selfish, usury and similar means acquiring property for himself. But he must be meek, peacefully endure personal troubles and insults, not love money, not love money, not be addicted to it, although he may have it. Chrysostom is surprised that Saint Paul requires moderate, lower virtues from those who want to be bishops, and not the highest, and explains this by the fact that there were few who had the highest virtues, and many bishop-presbyters were required for cities and villages. But it goes without saying that those who had the highest virtues had a greater right to be elected to the clergy. c) Anyone desiring a bishopric must prove his ability to govern the Church by good management of his home (3:4–5) 3:4–5. The Church is the house of God, over which a bishop is elected to rule. Whether the chosen one is capable of this service can be judged by the way he rules his home. He who rules his home well can be expected to rule the Church well, for in both cases governance as governance requires the same techniques. “And the Church is the same as a small house. Just as in the house there are children, a wife, and servants, and the husband rises above them all with his power, so in the Church we meet nothing else but the same thing—children, wives, and servants. If the head of the Church has partners in his power, then the husband also has his wife as a partner in power. But in the Church it is necessary to take care of the food of widows and virgins? And there, too, the husband has slaves and daughters for his livelihood” (Chrysostom). Of all the subjects of household management, St. Paul offers special attention to the behavior of children. “At home, the elected person must set a good example of governance. For who will believe that someone who does not know how to keep his own son in obedience will force a stranger to obey him?” (Chrysostom). Of the virtues of well-managed children, he points out two - obedience to the will of the parent and honesty before everyone, both in the home and outside the home, and in everything. If someone, due to a lack of character and prudence, does not know how to manage for the well-being of his home, this is due to laziness or lack of zeal (as indicated by the word “pave”, in the famous “diligence”). Of course, one cannot expect such good management of the Church and concern for its well-being. “Who does not know how to manage small things, can he be entrusted with the care of the most important and Divine?” (Theodorite). d) A newly baptized person should not be elected to the priesthood (3:6) 3:6. At that time, many of the venerable pagans turned to Christ and were baptized. The Apostle says: do not suddenly elevate converts (and not young ones) to the heights of power. For if they, before they learn everything and become perfect students, are suddenly appointed teachers, they will fall into arrogance; if, without learning to obey, they take the place of a boss, they will become arrogant. That’s why he adds, so that “he does not become proud and does not fall into condemnation with the devil,” that is, so that he does not fall under the same condemnation that he suffered for his pride (Chrysostom). And this means that here too he will lose grace, and will again fall under the power of the devil. e) Finally, those seeking presbytery must be respected even among unbelievers (3:7) 3:7. Having indicated the good qualities that one seeking presbytery must necessarily have, the holy apostle adds: to all this there is “good testimony from outsiders,” that is, from Jews and Greeks who do not belong to the Church. Having a certificate does not mean that one must obtain a formal paper certificate or approval from others and present it to one’s own, but that the one chosen enjoys good fame among the unbelievers. “No one will blame a completely righteous person,” says Chrysostom. True, the pagans often slandered Christians, but they did not condemn their righteous life; on the contrary, together with others they were surprised and amazed when looking at them. Therefore, whoever leads a righteous life becomes worthy of respect from the infidels, and truly stops the lips of his enemies.” But what do Christians care about outsiders when, in their conscience, they recognize the chosen one as worthy? Outsiders may not know him, well or maliciously slander him. Even if they slander him, he still should not be chosen to avoid great danger (Chrysostom). And Saint Paul points out two dangers: so as not to fall into reproach and into the snare of the devil.” For now, remaining a private person and hearing unkind reviews about himself, he easily endured them, turning a deaf ear to them, and when they put him in charge of the society of believers, then it will not be easy for him to remain indifferent to this. They will begin to oppress him either with shame (both in front of himself, and in front of his own people, and in front of strangers), then vexation, anger and malice. These hostile movements of the heart are in themselves the networks of the devil, but they can serve as a reason for the devil to weave an even more dangerous network - the desire to abandon both the shepherd and Christianity itself, and turn to his former lawless life. Then reproach will fall on the entire Christian society (Theodoret). B) Characteristics of those worthy of the diaconate (3:8–13) Deacons were introduced by the Apostle from the very beginning of the founding of the Church: first to satisfy the material needs of the believers, then they began to be entrusted with preaching the Gospel, as can be seen from the example of Stephen the Archdeacon, and little by little they began to help the elders in the performance of the Divine Sacraments. They, as assistants to bishops and presbyters, were chosen for their ministry like them, and for this they received special grace through ordination. The peculiarity of their election is that they had to be tested in advance and have the sacrament of faith in a clear conscience, inspired to good service by the hope of receiving higher service. 3:8–9. “And deacons should have the same things as bishops, that is, to be blameless, chaste, hospitable, meek, not quarrelsome, not lovers of money” (Chrysostom). In addition, they must be honest - fearing God, reverent, not double-tongued - not crafty, not cunning, keeping one thing in mind and saying another. “For,” says Chrysostom, “nothing makes a person dishonest like guile, and nothing brings harm to the Church as much as cunning.” Not partial to wine - this does not mean drunkards, but those who drink a lot of wine. For although someone does not get drunk, he still drinks a lot, yet the mood of his soul makes him worthless. Not filthy acquisitive - those who collect benefits from things that are shameful and extremely indecent (Theodoret), or under the guise of piety. With the indicated moral properties, deacons must contain the sacrament of faith in a clear conscience, that is, sincerely, with all their conscience, believe that “God appeared in the flesh” (see 3:16) and arranged for us a wondrous image of salvation. This is a sacrament because it is incomprehensible to us how it was performed by God incarnate. It is accepted by faith as undoubted. Only under such conditions, after testing, are they made deacons. 3:10. If all the indicated qualities are noticed in someone, then one should not immediately appoint him as a deacon, but first make sure by testing whether they are not accidental - only apparent, and not deeply embedded in his heart, and find out whether he is prudent, whether he is managerial, which is necessary in the ministry of a deacon. And then, if he turns out to be impeccable, he will be assigned to service and admitted to service. What deacons were for men in the primal Church, deaconesses were for women: they prepared women for baptism, helped the bishop in performing baptism over them, cared for the sick, and so on. 3:11. By wives here we do not mean either women in general - because why insert a speech about them among the speech about persons serving in the church - nor the wives of deacons, because then it would be “their wives.” But as we are talking about employees in the church, then by wives here we must mean the same female persons. Such were the deaconesses, and this is about them. For wives, that is, for deaconesses (Chrysostom), St. Paul laid down almost the same law as for men (Theodoret). To be honest - pure, respected, and reverent, not slanderous - spreading rumors about others, sober - attentive to themselves and their duties, faithful in everything - who can be relied upon in everything to faithfully and accurately carry out everything entrusted to them. Then the apostle again continues speaking about deacons. 3:12–13. “Deacons, although not equal in rank to the bishop, must nevertheless be just as blameless, just as pure” (Chrysostom). And they, like bishops, must manage their home and children well, “so that others have no reason to be tempted” (Chrysostom). Saint Paul encourages the deacon to perform such good service by the fact that through such service he will acquire the highest degree—presbytery. This is the fruit of a good diaconate in the Church. But he will receive greater fruit for such a diaconate from the Lord Christ, by virtue of faith in Him, namely: “great perfection in the spirit” (Chrysostom). For by serving in the church, he serves the Lord. The Church is His house, therefore the deacon, by his very conscience, is authorized to express before God the desires of his heart - about himself and about the believers. Section three. How to influence and lead your flock (3:14–6:19) First, Saint Paul gives Timothy general instructions about worthy shepherding, which a shepherd should adhere to when edifying his flock (3:14–4:16), then he indicates how to teach and lead his flock, judging by their different states (5:1–6:19). I. What should a shepherd adhere to when edifying his flock (3:14–4:16) A) General instructions on worthy shepherding (3:14–16) 3:14–15. In the first place, Saint Paul puts the instruction that the only leader of the teacher of truth in truth is the Holy Church and that the first truth of his teaching is: “God appeared in the flesh” (see Art. 16). “I am writing this to you, Timofey, for guidance,” he says, “not because I will no longer come to you, as I promised, on the contrary, I will come. However, if it happens that I slow down, then don’t worry about it. In case of slowdown, I am writing you instructions on how you should live and act among the believers, as an archpastor” (Chrysostom). God in the Trinity dwells in the soul of every true believer (cf. 2 Cor. 6:16; Matt. 28:20; 1 Cor. 3:16). Thus, every believing soul is the house of God, and even more so the totality of them is the house of God, which is the “Church of the living God.” The Church, life-giving by God living in her, is united with Him in a living union and feels Him living in itself, feels that it lives by Him, and that therefore it is especially His house. God creates a home for Himself from souls, turning them to Himself, cleansing, sanctifying and filling everyone with Himself. Unites everyone together - both the living and the departed, and contains everyone in a living union with each other. This Church is the pillar and foundation of the truth, for it is the house of the “living God,” Who is the truth itself. Therefore, everything in it is true: confession of faith, sanctification by the Sacraments, grace, life according to God, God’s help, promises invigorating workers in the house of God - everything in it is true, and do not look for truth anywhere else. It is not the people themselves who are part of the Church who are the pillars of truth, but the Church, as the house of the “living God,” and, therefore, those in whom God dwells are people blessed by God, in whom the truth is established in their entire being, therefore one truth must emanate from them: the Church is the pillar of truth. As one who stands firmly and unshakably in the truth and preserves it, she is also the affirmation of the truth, as a calmer of minds when they are agitated by the intruding lies. Therefore, it is imperative to consider as true what the entire Church contains, and to resolve any perplexities that arise with the voice of the Church, expressed by a council of shepherds. Of what truth is the Church the pillar and foundation? 3:16. Without any doubt, this truth, comprehended only by faith, is the great mystery of our piety, rebirth and salvation, which lies at the foundation of the Church itself, as its cornerstone. The essence of our faith is hidden both because of its incomprehensibility and because of its hidden action in us (cf. John 3:8). What kind of secret is this? The one that the True God appeared on earth in the flesh, took our carnal nature into His Hypostasis in order to accomplish our salvation and then forever remain the God-man. “Truly this is a great mystery,” says Chrysostom, “because man became God, God became man.” Everyone saw the man, but they could not help but confess that He is God, that in Him dwells all the fullness of the Divinity bodily (Col. 2:9). He Himself said that there is a Son of God, equal to God the Father (see John 10:30). In this testimony of His, He “justified Himself in the Spirit” by manifestations of Divine omnipotence, omniscience and holiness and power over visible nature and over invisible spirits. He performed all miracles by the Holy Spirit, as He Himself says (see Matt. 12:28). And they saw His glory as the only begotten of the Father (John 1:14), and recognized Him as the Son of God (see Mark 15:39). And the angelic council, having recognized the mystery, previously hidden, but now revealed in the flesh, saw the God-man in His wondrous glorification after the resurrection and ascension, and bowed their knees before Him as before God (cf. Heb. 1:6; 1 Pet. 3:22). About Him the apostles, according to His command (see. Matthew 28:19) announced to the whole world (see Mark 16:20); and the world believed in Him as the Son of God, who ascended into heaven and sits at the right hand of the Father, interceding for the salvation of people. Such is the secret of our faith and our piety! In it, for Timothy and all shepherds and teachers, there is the norm of truth, and everything incompatible with it, in any respect, must be rejected as a lie or an admixture of lies. B) Coming false teachers and the fight against them (4:1–10) 1 But the Spirit clearly says that in the last times some will depart from the faith, giving heed to seducing spirits and teachings of demons, 2 through the hypocrisy of false talkers, seared in their consciences, 3 prohibiting marriage and eating food that God created to be eaten with thanksgiving by those who are faithful and know the truth. 4 For every creation of God is good, and nothing is to be condemned if it is received with thanksgiving, 5 because it is sanctified by the word of God and prayer. 6 By teaching this to your brethren, you will be a good servant of Jesus Christ, nourished by the words of faith and the good teaching which you have followed. 7 Turn away from worthless and old woman’s fables, and train yourself in piety, 8 For bodily exercise is of little benefit, but godliness is of benefit for everything, having the promise of the present life and the life to come. 9 This word is true and worthy of all acceptance. 10 For this is why we labor and suffer reproach, because we trust in the living God, who is the Savior of all men, and especially of the faithful. 11 Preach 133 this and teach. 12 Let no one despise your youth; but be an example for the faithful in word, in life, in love, in spirit, in faith, in purity. 13 Until I come, keep yourself busy with reading, instruction, and teaching. 14 Not because of the gift that is in you, which was given to you by prophecy with the laying on of the hands of the priesthood. 15 Take care of this, remain in this, so that your success may be obvious to everyone. 16 Pay attention to yourself and to the teaching; do this constantly: for by doing this, you will save yourself and those who listen to you. 4:1–2. The Holy Spirit clearly (literally from the Greek “articulate word”) announced to Saint Paul that in the time following the apostles, “some will depart from the faith”, leave the pure faith of Christ and become not Christians, but they themselves will consider themselves perfect Christians, as Saint Paul predicted about them to the Ephesian elders: “from among yourselves there will arise people who will speak perverse things, so that to draw the disciples along with you” (Acts 20:30). Saint Paul, at the inspiration of the Spirit of God, predicts how false teaching will arise and apostasy will occur. Two forces will lead to apostasy - seducing spirits and the teaching of demons. The first will act internally, the second - externally. Seducing spirits - demons will cloud the minds of some who are not firm in the faith with lies under the guise of truth and will persuade them to agree to this. This is how false teaching arises within a person. It first concerns one aspect of faith, in which truth is replaced by falsehood. Having instilled a lie in the mind, the demons then teach it to rebuild the entire Christian teaching in the spirit of this lie, and then a system of false teaching is created in verbal form. This is already a demonic teaching, which, at the inspiration of the same demons, is zealously spreading, as a perfect Christian teaching, among Christians. How do false teachers entice you into their false teaching? Hypocrisy, says St. Paul. They take the form of people, as if especially chosen - wise, holy, and thus attract listeners to listen to their teaching, which St. Paul calls false speech, in which there is nothing true, but only false words. Doesn’t their conscience condemn them for this? “She strongly denounced them, but with their resistance to her they drowned her out, as if they had burned her inside themselves. 4:3 (before the words “God created”). False teachers will teach that matter in itself is evil; therefore, they will prohibit marriage and eating what God created, perhaps distinguishing between clean and unclean food. St. Paul briefly but decisively denounces this false teaching. 4:3 (from the words “so that the faithful”)-5. St. Paul focuses only on the last subject of false teaching - the prohibition of foods. The very first prohibition - getting married - does not deserve attention, probably because its absurdity is self-evident to everyone. God created food, he says, to nourish people, so that those faithful to Him, reflecting on the goodness of God in this, would give thanks to Him by eating the food created for their bodily needs. For, according to the word of God, every creature of God is good (see Gen. 1:31) and can be eaten without shame. One should not disdain anything as unclean; on the contrary, everything should be accepted with gratitude, as a blessing and a gift from the hand of the Lord. In this mood, what is eaten becomes sacred - holy both from the word of God, who said that everything He created is good, and for the sake of the prayer of gratitude to Him of those who eat it. Everything presented as true teaching about the Church, about the mystery of the incarnation of God and our salvation, about false teachings - about marriage and food, Saint Paul inspires Timothy to explain to Christians what is needed to be a good servant of Christ. 4:6 (before the words "a servant of Jesus Christ"). The shepherd has an obligatory duty - to teach his flock the Christian truths about Christ and the Church and turn them away from false teachers; only then will he be a good servant of Jesus Christ, Who established the pastorate for the purpose of faithfully conveying the will of God to his flock and not serving himself or people, but the Lord Jesus. But in order to be such a good shepherd - a servant of Christ, the shepherd must instruct himself both in Christian knowledge and in piety. 4:6 (from the words “fed by words”)-7 (to the words “turn away”). Saint Paul shows how to become a good shepherd - a servant of Christ. “Not only instruct others, but also practice this yourself” (Chrysostom), namely: feed, as spiritual food, the words of faith - the Gospel teaching, this good teaching that you followed. He has already mastered this teaching. What does it mean to eat it now? “Chew, constantly repeat it in your mind, always learn the same thing” (Chrysostom), so that in this way both the mind and the heart are completely attached to it as one. Any other teaching must be immediately rejected. Thus, nasty, vulgar, woman’s fables about the necessity of the Mosaic Law for salvation, about different genealogies, which false speakers chatter about, should be avoided without any talk about them. 4:7 (from the words “and exercise yourself”)-8. The shepherd must be a model of faith and virtuous life for his flock. For this, Saint Paul advises Timothy to practice practical deeds of piety, that is, “pure faith and righteous life” (Chrysostom), not to miss a single occasion in which he can accomplish a work in the spirit of his faith. Experience shows that such an exercise is necessary for acquiring perfection in life, for it gives one the skill to live a godly life. If, in order to receive a prize at gymnastic games, you need to constantly practice physical gymnastics, then all the more you need to use effort and labor in spiritual gymnastics, that is, in teaching yourself piety for incorruptible crowns. For bodily exercise is only partially useful, that is, for the body and for real life only. And piety is useful for everything, that is, for prosperity in the present life and for eternal bliss in the future. Piety promises a happy, blissful life in spiritual peace and joy both in this life and especially in the future life. “For he who knows no crime and does good deeds rejoices in this life. Meanwhile, a vicious person suffers punishment not only there, but also here, constantly living in fear, not daring to look at anyone with boldness, trembling, turning pale, languishing” (Chrysostom). Saint Paul certifies the correctness of what was said about piety and the hope of eternal life both by his word and by his example. 4:9–10. “Since he mentioned the future life, and it is something invisible, then, of necessity, he added certification that the word about this is true, as worthy of faith and adorned with truth” (Theodoret). Then he confirms the same thing with his own example. That faith and life by faith bring eternal life, the conviction of this, he says, constitutes our strength. Why do we endure such labors and are subjected to every kind of reproach? Only because they are confident of receiving eternal life for it. What is this confidence based on? Because we have hope in the living God, we heard the word of promise from the lips of God Himself, we were completely confident in Him and relied on Him that the promise would undoubtedly be fulfilled. This God, who gave such a promise, “is the Savior of all men” (cf. 1 Tim. 2:4), and not only wants all people to be saved, but also created a wondrous image of salvation, now revealed to all who want to be saved. But since in reality only the faithful are saved - those who believe in Him, then He is primarily their Savior, the faithful. For them he prepared the Kingdom of Heaven and the bliss in it. C) Lessons for Timothy on how to teach his flock (4:11–16) 4:11–12. Not only, he says, feed yourself with the words of faith and teach piety in the hope of eternal life, but teach your flock the same. Moreover, Saint Paul indicates two ways to educate the flock: others, who do not know, must be taught - to explain the unknown, and others, who know, but do not do it - must be preached, with authority commanded to do this or that. Most importantly, he commands to educate his flock with his exemplary life. So, he says, position yourself so that you are seen not as a young man, carried away and changeable, but as a strong old man, experienced in spiritual life, so that you are not neglected because of your youth, but respected. How to achieve this? “Be a faithful image,” “in everything, set an example of good deeds” (Chrysostom). What? In the word - teaching, so that it is edifying under all circumstances (cf. Eph. 4:29). In life - in ordinary life and in church rites. The general law here is to meet everyone with respect for him and the readiness to do him every good, not allowing any freedom in word or deed. In love - in a cordial disposition towards everyone, like a father towards his children. In the spirit - in a spiritual mood, to do everything for the glory of God, according to His will, in His presence, with fear and reverence for Him. In faith. There are two faiths: faith that accepts without a doubt everything revealed to us by God, and faith that confirms us in God in the thought that He will not abandon those who have surrendered themselves to Him and will lead to the desired end - eternal bliss, no matter what position someone is here on earth. The first faith reigns in the mental sphere, the second in practical life. This latter receives admonition and reinforcement of moral energy from the word of God in circumstances dangerous to the purity of heart and conscience. The top of it is faith, about which the Savior speaks: “believe in Me, the works that I do, he will do also” (John 14:12, cf. Matthew 21:22; Mark 11:24). In purity - in purity, “in virgin purity and chastity” (Chrysostom). Saint Timothy was a virgin in body, but here virginity of heart is instilled in him, which consists not only in freedom from carnal passion, but in indifference to female beauty. Next, St. Paul tells Timothy what he should do with his flock. 4:13–14. What should an exemplary shepherd do with his flock in order to edify them and lead them to perfection? By reading the Divine Scriptures, consoling (instruction) those who need it, teaching - teaching addressed to everyone in general (Chrysostom). Reading the Divine Scriptures and consolation means both in meetings and privately at home. This is what Timothy must do until St. Paul comes to Ephesus, and then he will receive further instructions from him. The activities indicated to Timothy, the shepherd, are obligatory for him as a shepherd; For this purpose he was chosen, at the direction of the Holy Spirit, through the prophets. The priests - presbyters - elders gave their consent to this election by laying their hands on him, and the holy Apostle ordained him to the rank of bishop (see 2 Tim. 1:6) and through this sent down upon him the grace of the priesthood - the gift of the Holy Spirit to fulfill the priesthood. If he does not do this, he will be careless about the gift that lives in him. Therefore, Saint Paul strongly encourages Timothy to take care of the gift. 4:15–16. About the creation of yourself as a shepherd, and especially about the pastoral creation of your flock, he says, take care and remain in this, be completely in this, and as for anything else, it would not even come to mind, if you were devoted to this one with all your soul. For this is an essential condition for being perfect in the work to which you are called. Only in this way will your success be obvious to everyone, everyone will see that you are perfect in your work and rank - shepherding, both in teaching and in life. Therefore, lean on yourself and on the teaching of others, do not spare labor, force yourself to lead an exemplary life and tireless teaching, be with effort, diligence and patience in this - in these works and studies of shepherding, do not know not only laziness, but also fatigue. For if you work like this, then you yourself will be saved and you will receive a reward, and you will save the flock that you teach, because no one can stand against your word and conviction. Everyone will obey you, follow your teaching and example and be saved - they will receive eternal life. II. Instructions on how to teach and lead the flock, judging by their different states (5:1–6:19) The pastor should not act on everyone in the same way, but one must take into account the differences of each person in age, position in the Church, position in society and external condition. How to do all this, St. Paul indicates in the last two chapters of the letter. A) How to act according to age (5:1–2) 1 Do not reproach an elder, but admonish him as you would a father; younger ones, like brothers; 2 old women as mothers; young, like sisters, with all purity. 3 Honor 134 widows, true widows. 4 If any widow has children or grandchildren, let them first learn to honor their family and pay tribute to their parents, for this pleases God. 5 The true widow and the lonely one trusts in God and continues in supplications and prayers day and night; 6 and the voluptuous woman died alive. 7 And teach them this, so that they may be blameless. 8 But if anyone does not provide for his own, and especially for those of his own household, he has denied the faith and is worse than an infidel. 9 A widow must be chosen no less than one who is sixty years old and has been the wife of one husband, 10 known for good works, if she raised children, received strangers, washed the feet of saints, helped the needy, and was diligent in every good work. 11 Do not accept young widows, for they, falling into luxury 135 in opposition to 136 Christ, want to marry. 12 They are condemned because they rejected the former faith; 13 Moreover, being idle, they learn to go from house to house and are not only idle, but also talkative, curious, and say what they should not. 14 Therefore I desire that young widows should marry, bear children, rule the house, and not give the enemy any occasion for slander; 15 For some have already turned aside after Satan. 16 If any faithful person has widows, they should provide for them and not burden the Church, so that it can provide for true widows. 17 Great honor should be given to elders who are in charge, especially to those who labor in the word and in doctrine. 18 For the Scripture says: Do not muzzle the ox that is threshing; and: the worker is worthy of his reward. 19 Accept no accusation against an elder except in the presence of two or three witnesses. 20 Reprove those who sin before everyone, so that others also may fear. 21 Before God and the Lord Jesus Christ and the chosen angels, I charge you to keep this without prejudice, doing nothing out of partiality. 22 Do not lay your hands hastily on anyone, and do not become a participant in the sins of others. Keep yourself clean. 23 From now on, drink more than just water, but use a little wine for the sake of your stomach and your frequent illnesses. 24 Some people's sins are obvious and lead directly to condemnation, but some are revealed later. 25 Likewise, good works are evident; and if they are not, they cannot hide. 5:1–2. Eldership is honored and respected among all nations. In view of this, Saint Paul commands Timothy, in the event of the sins of an elder who has become outdated in years, not to reproach him - not to shout at him, not to shame him, especially in front of others, but “to treat him in this case, as to his own father who has sinned, with respectful quietness” (Chrysostom), to console him - to beg, beg, persuade. “For it is possible to reprove without cruelty, if someone wants to learn this, but this requires great prudence, but it is possible” (Chrysostom). He commands to incline young men (younger ones) to goodness, like their brothers. “Why is a meek manner of speech commanded here? Then, so as not to irritate the insolence (that is, argumentativeness) characteristic of this age; why, in this case, reproof should be softened by the spirit of meekness and brotherly love” (Chrysostom). Elders are commanded to teach, exhort, persuade to the good, like mothers, with filial meekness and love, young maidens or wives - to teach, correct in the same way with meekness and brotherly love, like their sisters. But, instructing young Timothy to treat girls and young wives in this way, Saint Paul, as it were, warns him against possible, not entirely pure, movements of the heart, adding - “with all purity,” that is: if you notice in yourself sympathy or attraction to them, immediately stop it, cleanse your heart from it. B) How to make arrangements for widows (5:3–16) From the very beginning of the Church, widows were under the care of Christian societies. To establish them in the first Jerusalem Church, special persons were elected (see Acts 6:1–6). Following this model, all other Christian communities considered it their duty to provide for widows and orphans. Saint Paul speaks about this here, first in general about the dispensation of widows (5:3-8), then more particularly about widows of the elderly (5:9-10) and young (5:11-15), and at the end he again repeats what was said earlier about widows in general (5:16). a) About the provision and provision of widows in general (5:3–8) 5:3. About widows, he says, take care, have care (honor) for them, provide them with what they need for life. But Saint Paul does not command to take care of all widows in this way, but only of true widows, that is, those who live well and morally, but who at the same time have nothing to live with. “Believers donated to the church whatever they could, and the pastors of the churches then distributed what they had collected to the poor widows and orphans” (Justin). Those widows who could support themselves or who could be supported by their own family should not be a burden to the Church. And regarding them this is what St. Paul commands. 5:4. A widow, he says, who has children or grandchildren, let her children or grandchildren be supported in her family, so that in this way they learn or acquire the habit of a pious lifestyle first in their own home, providing diligent care for their mother or grandmother. Honoring and appeasing your mother or grandmother is a matter of piety. This is what Timothy must instill in his children and grandchildren, so that while caring for their mother or grandmother in the home, they learn to acquire skill in pious deeds. For caring for mother and grandmother is a matter pleasing to God, both because through this the just demand of conscience is fulfilled, and because, in the person of their parents, children give honor to God Himself, who commanded to honor their parents. A widow, completely childless and having nothing to support her, is a true widow who needs the Church to take care of her. 5:5. A true, real widow is lonely, who has neither children nor grandchildren to take care of her. What can she do? Place all your hope in God and wait for what He is pleased to arrange. The one who does this is the true widow. This is the kind of widow who should be honored, cared for and church funds spent on her. 5:6–7. A widow, addicted to worldly pleasures and devoted to them (“voluptuous”), although in appearance she seems alive, is in essence dead—namely in spirit. He is alive in spirit only who, having renounced everything sensory, lives in communion with God, who revives him. But he who lives by sensuality lives far from God, his spirit is starved - without communication with God. Such is the widow, devoted to sensuality. Saint Paul instills in Timothy: “And instill this in them with all severity, forbid them to live like this, because this is an obvious sin, and they, as Christians, must be blameless.” St. Paul then again turns to the children of elderly widows and indicates the incentive to care for them. 5:8. By "friends" and "family" we mean relatives in general, and of these, "family" are those who live in the same house, and "family" are all other relatives who live separately. The Apostle demands that relatives take mutual care of each other and help those among their own who are in need. Whoever does not do this, he says, by this very action “has renounced the faith.” The Christian faith requires being merciful not only to your own blood, but also to all those in need. “How can one be merciful to strangers who despises people of the same kind as himself, those who are related to him?” (Chrysostom). Thus, someone who is unmerciful to his own obviously does not have a believing heart and is the same as an unbeliever. But the apostle goes on to say that such a one is worse than unbelief. An infidel, if he did this, would only violate the natural law, but this one, by doing this, violates both the natural and written law (Chrysostom). b) How to deal with elderly widows (5:9–10) 5:9–10. As one might think, in the Apostolic Church there were two categories of widows whom the Church helped: those who were able to support themselves, although not completely, with their own labors - to these the Church gave some allowance as an addition to their own labors, and widows who were almost powerless (60 years or more) - such were fully supported by the Church. It is these latter that St. Paul speaks of here. In the list of widows under the full care of the Church, let a widow be included (yes due), he says, who is at least 60 years old, who has been married to one husband, therefore, sedate and chaste (Theodoret), about whom everyone testifies only one good thing about her good deeds. Which ones? That she raised her children in faith and love (1 Tim. 2:15), that she cared for the pilgrims - the saints - Christians, washing their tired feet, that she helped the sorrowful in their needs and thereby consoled them, that she was zealous for every good deed in general. Such a person, perfect in her righteous life, lonely and exhausted over the years, should be given full assistance by the Church. As for young widows, St. Paul advises them to enter into a second marriage. c) How to deal with young widows (5:11–15) 5:11–13. As for young widows, he says, don’t put them on the widow’s list in order to support them at church expense. Why? As you can see, some young widows vowed to remain in their widowhood, which they urgently declared to the Church, asking for benefits, and then betrayed their vow, succumbed to the uncontrollable (fierce) aspirations of the carnal life - they turned their eyes away from Christ, to whom they dedicated themselves by vow, deceived Him, rejected Him and thereby fell into sin and violated their vow - they rejected their former faith (Chrysostom) by wanting again get married. Moreover, the young widow does not live in solitude, she is bored, but seeks entertainment, goes to the houses of friends and here indulges in talkativeness, curiosity and all sorts of idle talk. Not all young widows, of course, were unreliable. There are many among them who feel a strong desire to keep widowhood pure. Therefore, St. Paul gives not law, but advice to young widows. 5:14–15. Since some young widows, having made a vow of widowhood, violated it with their disapproving behavior and thereby fell into sin, Saint Paul gives them not the law, but his advice - not to make such a vow, but to enter into a second marriage in order to give birth and raise children and manage their home, to honestly conduct their everyday affairs, so that the enemy - the devil - will not find any reason to laugh at them if they, having become brides of Christ, then fall into unclean deeds. For some of the widows, having taken a vow of widowhood, turned aside - they strayed from the straight path, which the vow of widowhood showed them, and went after Satan, that is, to the evil behavior indicated above. At the conclusion of his teaching on widows, St. Paul again repeats what he said at the beginning about the maintenance of widows. d) A final word on widows (5:16) 5:16. Take, he says, you, relatives, of your relatives’ widows for your support. For if you abandon them, the Church will have to take them into its care, and then it will be difficult for it to support true widows, that is, those who have no one. C) How to act regarding elders (5:17–25) a) On the maintenance of elders (5:17–18) 5:17–18. The elders were chosen from predominantly elderly people, as more sedate, experienced and respected by the flock. Through ordination they received the grace of the priesthood to continue the apostolic work by preaching the word of God and sanctifying the believers with the grace of the holy Sacraments. Because of this, they presided over Christian communities, leading them, admonishing them and correcting them. Whoever took care of this, not sparing his strength and even his life (cf. John 10:11), he presided well. Such primates, he says, are worthy of extreme honor. “Here, as above, the apostle calls honor the provision of everything necessary to satisfy the urgent needs of the presbyter” (Chrysostom), so that they would not be disturbed or distracted from their work by the lack of the most necessary things, but so that they could devote themselves entirely, with joy, to the teaching of the faith. “The one who is not humbled by need will be more persistent in this work, and his jealousy will grow more and more when he sees that his work bears fruit for real life” (Ambrosiastes). Three tasks lie with the primate of the Church - to teach, to lead, that is, to correct and sanctify with the Sacraments. The first two are performed by labor, in word and teaching. And this is the most important thing in shepherding, both because of its relative difficulty and because through the teaching of the shepherd, believers are prepared to receive grace in the holy Sacraments. Of course, an elder can be teaching in the example of his life, but this kind of teaching is not enough when it comes to dogmas. On the contrary, it is very necessary and greatly contributes to the improvement of the Church and brings great benefit to it when its leaders are teachers. When this is not the case, the Church suffers damage. Therefore, Saint Paul adds that “those who labor in word and teaching are given greater honor” (Chrysostom). They, for the most part, should be financially secure, this is proven by St. Paul in Scripture. He gives the testimony of the law and the commandment of Christ (cf. Deut.25:4; Matthew 10:10), who agree among themselves that a presbyter who works (like an ox) deserves to be financially secure for his labors (Chrysostom). b) Concerning the conduct of elders (5:19–21) Next, the apostle teaches how to act when accusing elders. 5:19–20. Presbyters, having a duty to correct, are easily subject to the dislike of those being corrected, who begin to keep an eye on the conduct of the presbyter, find bad things in him and report him to the authorities. Since such denunciations often contain lies - slander, Saint Paul advises to be careful not to accept unfounded accusations, but to demand that they be confirmed by two or three witnesses. If witnesses confirm and prove the authenticity of the accusation, then the bishop must publicly denounce the guilty presbyter in front of everyone with all severity, so that others also have fear and abstain from sins with great caution. “But won’t there be more temptation when you reprove it in front of everyone? How is this possible? When they recognize sin and do not see the punishment, then they will really begin to be tempted. For because those who have sinned remain unpunished, many naturally crawl into sin themselves; on the contrary, because they are punished, many are corrected” (Chrysostom). The episcopal trial of an accused presbyter must be completely impartial. 5:21. The fair trial of the bishop over the presbyters is so important that St. Paul “calls on the Father and the Son and the Angels as witnesses to what he said in order to remain right in the coming day, that is, as if absolving himself of all responsibility” (Chrysostom). Observe, he says, exactly what I commanded you regarding the trial of the presbyter, judge it impartially, without a preconceived opinion about the defendant (in glory, “without hypocrisy”), and do nothing with partiality towards one side or the other. c) On the ordination of elders (5:22–25) 5:22. Hurry, quickly, don’t lay your hands on anyone. “What do you mean soon? “Neither according to the first, nor the second, nor the third test, but having repeatedly examined and carefully examined it, since this matter is unsafe” (Chrysostom). “We must first examine the life of the one being ordained, and then call upon him the grace of the Spirit” (Theodoret). If you ordain someone quickly, without proper research, it may happen that he turns out to be faulty. You will be responsible for the sins that he then commits and the harm that he causes to the Church. “You become an accomplice both in his good deeds and in his sins” (Chrysostom). Avoid this - “keep yourself pure” from the imputation of the sins of the one being ordained, and for this, maintain spiritual purity in yourself so that you can more accurately see it in others. But so that Timothy does not think that Saint Paul is thereby imposing on him special abstinence in order to acquire spiritual purity, the apostle eliminates this thought. 5:23. Timofey led an extremely abstinent life, despite the fact that he did not enjoy good health and was often sick, especially with his stomach. Saint Paul says something like this: hearing my command about purity, do not rush to the extreme feat of abstinence. Don't do this. Due to the state of your health, you need relief, and therefore, as if by chance, you add, from now on, drink more than just water, but also drink a little wine. Of course, grape wine is light, and, moreover, consumed mostly with water. Timothy might also be confused by how to find out whether someone being ordained is a sinner or not? Saint Paul, as if answering this bewilderment of Timothy, says: 5:24–25. How to find out who is sinful and who is good? Be attentive to what they say around you. The sins of people go before them, the news of their deeds precedes them, and before you see one of these in person, you may already know that he is unclean in heart and body, unclean in hand, unclean in tongue, and the like. And this will already guide you in advance to pronounce a judgment about him, whether he is worthy of the priesthood or not. Look closely and you will see. My decree obliges you and gives you the right to do this: “do not lay your hands on anyone soon,” sort it out, examine it, investigate. If even then something is hidden from you, then you will not be guilty of it, because for your part you have done everything in your power. What is said about sins can be applied to good deeds. For some they are obvious, they go, so to speak, ahead of the person, recommending him, while for others they do not. So it is impossible to immediately say about a person whether he is good or bad. But this is only at first glance, and such matters cannot be hidden. Investigate and you will find. D) How and what to teach someone, judging by his external position in society (6:1-19) a) What to teach slaves (6:1–2) 1 Slaves who are under the yoke must consider their masters worthy of all honor, so that there is no blasphemy against the name of God and the teaching. 2 Those who have faithful masters should not treat them carelessly, because they are brothers; but we must serve them all the more because they are faithful and beloved and do good to them. Teach and exhort this. 3 Whoever teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the doctrine of godliness, 4 he is proud, knows nothing, but is infected with a passion for competitions and verbal disputes, from which envy, strife, slander, and crafty suspicions arise. 5 Empty disputes between people of damaged minds, alien to the truth, who think that piety is for profit. Stay away from such people. 6 It is great gain to be godly and content. 7 For we have brought nothing into the world; It’s obvious that we can’t take anything out of it. 8 Having food and clothing, let us be content. 9 But those who desire to get rich fall into temptation and a snare and into many foolish and harmful lusts, which plunge people into disaster and destruction; 10 For the love of money is the root of all evil, to which some have abandoned the faith and pierced themselves with many sorrows. 11 But you, a man of God, flee from these things, and pursue righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of faith, lay hold on eternal life, to which you were called, and have made a good confession before many witnesses. 13 Before God, who gives life to all, and before Christ Jesus, who bore witness to the good confession before Pontius Pilate, I command you 14 to keep the commandment purely and blamelessly, even until the appearing of our Lord Jesus Christ, 15 which in due time the blessed and only mighty King of kings and Lord of lords will reveal, 16 the only one who has immortality, who dwells in the unapproachable light, whom no man has seen and cannot see. Honor and eternal power to him! Amen. 17 Advise those who are rich in this present age not to think highly of themselves and to put their trust not in unfaithful riches, but in the living God, who richly gives us all things for our enjoyment; 18 that they may do good, be rich in good works, be generous and communicate, 19 Laying up for yourself treasures, a good foundation for the future, so that you may attain eternal life. 20 Oh, Timothy! keep what is devoted to you, turning away from worthless idle talk and the contradictions of false knowledge, 21 which, having given themselves over, some have wandered away from the faith. Grace be with you. Amen. 6:1. Some of the slaves, having believed in Christ the Lord, considered their position incompatible with Christian freedom, especially slavery to unfaithful (pagan) masters. That is why there were indignations among the slaves. St. Paul nowhere teaches that a Christian slave should not serve his masters, even if they are unfaithful. But everywhere he teaches that Christian freedom is not in the body, but in the spirit, as freedom from sins and from enslavement to the devil. And in this case, the slave is not embarrassed by his bodily slavery, since even in bodily slavery he can be free. If he accepts his slavery as the will of God, then his bodily work will be a matter of freedom for him. Whoever has such a conviction in his heart will not feel the yoke of slavery. He will show all honor to his masters, not under compulsion, but willingly. And in such and such willing service to masters there is the benefit of faith. If slaves serve their unfaithful masters reluctantly, then, he says, they will begin to think badly about our teaching and our faith, and the slaves will thus give reason to blaspheme the name of God, which Christians bear, and the very teaching of Christ. And if they serve them willingly and respectfully, especially after their previous reluctant and grumpy service, then they will be given a high understanding of our teaching and the gentlemen themselves will be encouraged to turn to faith in the Lord Savior. How should slaves treat their Christian masters? 6:2. By faithful masters we mean not those who contain only the Christian faith, but also those who live in the spirit of faith, therefore, who are brotherly towards their slaves, pitying them and caring for them. Some foolish slaves, seeing this, could forget themselves and, as a result, neglect their duties and treat their masters disrespectfully. Teach, he tells Timothy, so that servants do not neglect their faithful masters, but serve them even more diligently. The motivation for this is that they are “faithful and beloved, and do good to them.” A servant who honors faith highly honors it in his master, and for the sake of faith, in the master himself. This does not result in a diminishment of the sense of duty of a slave, but an elevation and, as it were, sanctification. By virtue of faith, masters are beloved by both God and slaves, for faith commands us to love our enemies. They carefully try to do good to the slaves. “Masters provide more to slaves than slaves to masters, for the masters spend even gold on them, and take care of providing them with necessary things, clothing and everything else. They worry and work for your (slaves’) peace of mind, and shouldn’t they enjoy great honor from their households?” (Chrysostom). Timothy must explain all this to the slaves, teach them as their shepherd, having authority, and convince - persuade, like a loving father or brother. b) What to teach the rich and a lesson for the shepherds themselves about non-covetousness (6:3–19) The reason for teaching this was Timothy’s warning against false teachers who teach evil things for the sake of profit (see Titus 1:11) and think that godliness is for profit (vv. 3-5). Therefore, Saint Paul points out the harmful consequences for faith and life from covetousness (vv. 6-10), admonishes us to avoid them (vv. 11-16) and encourages the rich to use wealth for good deeds (vv. 17-19). A) Depicting the unkindness of those who teach others (vv. 3–5) Adhere to sound teaching, teach others in the same way, and avoid those who teach differently - this is what St. Paul commands Timothy, and to protect him from these teachers, he points out their distinctive features. 6:3–5. Teach this way, he says, as you learned from me, and turn away from those who teach differently (Chrysostom). Why? Because they retreated from sound teaching, which contains pure truth, immutable, like the words of our Lord Jesus Christ, and from the teaching about piety - about how to live by faith, and thereby retreated from God and fell into pride - conceit, thinking that they alone knew the truth that they had invented and preached. Meanwhile, they do not know the truth at all. But at the same time, being in the proud delusion that they know everything and even better than others, they passionately enter into competitions and verbal disputes, as if into a verbal war, in which they fight not for the truth, but for words. What is the result of this? “Envy, strife, slander, crafty suspicions.” There is envy towards the one who gains the upper hand in a dispute, and it causes enthusiasm (zeal) to defeat him. From fervor, the dispute acquires special tension and sharpness, in the heat of which blasphemies occur - slander against each other. This inflames the disputants even more and, instilling fervor and enmity between them, blocks all access of truth to the soul, because crafty suspicions arise as to whether this or that is not the truth? The fruit of such disputes is “evil conversations,” that is, not about good and not leading to good, but alien truths, as coming from people with a mind damaged by pride and “devoid of truth.” What is the ultimate goal of all these disputes, the goal hidden in the minds and hearts of the arguing teachers? – Receive profits through piety. “Disputants, attracting disciples to themselves, use material means from them, and strive more and more in disputes in order to attract them more and more to themselves” (Theodorit). With such, says St. Paul, do not enter into an argument, because they cannot be convinced by anything, therefore, it is useless to argue. B) The harmful effects of covetousness on faith and life (vv. 6–10) St. Paul teaches that piety is not a means to acquisition, but it is itself a spiritual acquisition and gives contentment. 6:6. Piety is true faith, with the heart in the spirit of faith and a life corresponding to it. Such piety, he says, in itself is an acquisition, not because it gives the possession of wealth, but because it sets a person up so that he feels completely satisfied with what he has, and thereby extinguishes the urge of self-interest. 6:7–8. Judge for yourself, he says, what’s the point of caring about accumulating wealth when we don’t take anything with us from here, just as we didn’t bring anything with us here when we were born. But we were born for life, which requires food, clothing, and shelter. Therefore, one cannot do without having. The Apostle does not deny this. His thought is this: if the most essential needs of the bodily nature are satisfied, be satisfied, do not look for more and unnecessary things. Excessive concern about this leads to covetousness, which is detrimental to faith and virtue. 6:9–10. Saint Paul is not talking about having wealth here, but about the desire for enrichment, the thirst for wealth, the addiction to it. Those who so desire wealth, he says, fall into “temptation and a snare.” Temptation is such a confluence of coincidences that greatly irritates the urge to commit any sin and, as if against the will, leads to it. And the net is such entanglement in sinful deeds that a person sins unwillingly, that is, as if against his will. For example, someone who strives to be rich constantly has occasions to betray his soul, “doing bad things for the sake of gain” (Titus 1:11), and trampling on the laws of truth and love, inspired by his conscience. Whoever gets used to this way of action is, therefore, entangled in it, like a net, and can no longer get out of it. In addition, they fall “into many foolish and harmful lusts,” and submit to various senseless and harmful lusts of self-indulgence. Chrysostom depicts the senseless and harmful lusts of the rich in the following way: “How can one not call it a senseless passion when these rich people keep fools and dwarfs not out of love for humanity, but for pleasure, when they build ponds for fish in their palaces, when they take care of dogs, when they decorate horses and take care of them no less than children? All this is meaningless and unnecessary, completely unnecessary and useless.” What passions are harmful? – When people are inflamed by dissolute love, when they seek the property of their neighbors, when they strive for pleasure, when they indulge in drunkenness, when they thirst for the destruction of others. “How does it end? – These senseless and harmful lusts plunge rich people devoted to them into disaster and destruction. They immerse themselves in such a way that it becomes impossible for them to rise up” (Chrysostom). The cause of all these evils is the love of money, which provides the means to live according to lusts, and therefore it is the root of evils, and from it then grow murder, theft, lies, breaking an oath and all kinds of crimes. Drive out the love of money, and there will be no wars, no enmity, or the like. The love of money even deviates from faith, for it distracts the heart and mind from God. Therefore, the mood of the spirit of a money lover is not in accordance with faith. Faith commands one to trust in God, but he hopes for wealth; faith does not command one to indulge in lusts, but he surrenders to them. Finally, the lover of money exposes himself to many sorrows. “This passion of the lovers themselves sensitively hurts with worries, sleep deprivation, various fears” (Chrysostom). In view of what has been said, Saint Paul gives the commandment to Timothy to flee from these and to abound in righteousness. C) Avoiding covetousness (vv. 11–16) 6:11. But you, he says to Timothy, as a man of God - serving God and belonging to Him, and not to mammon, flee as from fire, as from certain death, love of money and improve in Christian virtues, in truth. Strictly observe justice in everything - in your thoughts about others, in your judgments about them and in your dealings with them, especially in courts, give your due to everyone. There is no law on mercy, but truth has its own certain measure, deviation from which even a small one leads to untruth. The greatest enemy of truth is covetousness. With him, the scales of your truth will all tilt towards falsehood. Only non-covetousness will give you complete freedom to act in truth. Succeed in piety - in a religious and moral holy mood, in sincere heartfelt faith, which is possible only with the complete renunciation of the heart from the material and created and with the freedom of the spirit, striving by nature to communicate with God. With covetousness, the heart is burdened with worldly worries (Luke 21:34), and the mind is burdened with much care (cf. Wisdom 9:15). Succeed in faith - in confidence in God, hope in Him, and do not torment yourself with worries about tomorrow, as the Savior commanded (see Matthew 6:25-34). Self-care is a disease of an unbelieving heart, and constantly expanding and growing, it turns into covetousness, and then completely extinguishes faith and hope in God. Faith does not deny concerns about acquiring the necessary things, but it protects the heart from addiction to them; and if the heart is free from addiction to wealth, then possessions do not harm faith. Achieve love – “love does not seek its own” (1 Cor. 13:5). She will not say to the request of someone in need: “you need it yourself,” much less want anything that belongs to another. In spirit it is completely opposite to covetousness, because it does not like to collect and keep for itself, but loves to distribute. Excel in patience. He who does not seek much is naturally content with little and denies himself almost everything, but at the same time he is often not a stranger to grief from a lack of patience. And whoever decided in advance not to pursue much, he already foresaw the possible grief from self-pity and decided to endure every deprivation. Therefore, Saint Paul advises Timothy to strengthen himself in this virtue in order to expel from his thoughts and heart every bitter aftertaste in the desire for non-covetousness. Patience is in the closest connection with love, which endures everything (cf. 1 Cor. 13:7). Make progress in meekness—in freedom from anger. Anger arises from everything that affects our pride, and it is especially inherent in covetousness. Therefore, Saint Paul gives, as it were, such a lesson to Timothy: be non-covetous, for otherwise it is impossible to be meek. Meekness comes from a completely different source - love and devotion to the will of God, and therefore, taking root in the heart, it drives out covetousness from it. 6:12. “From every Christian, especially from a pastor, as a leader of others, it is required, in addition to accepting the faith, to also stand in it, in order to constantly remain in the accepted confession. And for this, in all fairness, great feats and considerable labor are needed so as not to deviate from the right path, because there are many temptations and many obstacles ahead. As a result of this, this path is narrow and deplorable. Therefore, you need to protect yourself from everywhere, you need to arm yourself from all sides. Countless lures appear from everywhere that attract the eyes of the soul, namely: pleasures, money, seduction, laziness, fame, pride, power, covetousness - and they appear with a bright and pleasant face, capable of attracting those who submit to their influence and do not really like the truth, for it is harsh and does not contain anything pleasant. Why? - Because it promises all kinds of consolations only in the future, while these objects already now promise honors, pleasures, peace, which, of course, is not true, but has only its outer appearance. As a result of this, everyone who is voluptuous, pampered and weak-hearted cleaves to them, fleeing from the labors associated with virtue” (Chrysostom). But a true Christian, especially his leader - a shepherd, must, through intense feat in the name of faith, overcome all these lures of the world in himself and hold on to one thing - eternal life, working for it and having it only before his eyes. Because he was called not to this, but to an unearthly life, and confessed a good confession of faith with full confidence in its truth both at baptism, and in the midst of dangers, and at ordination, when many of the brethren testified to his sincere faith (cf. Acts 16:2). This is what a true shepherd of Christ’s flock should strive for! Therefore, Saint Paul in the name of God convinces Timothy, and in his person and all the shepherds, to firmly preserve this confession of faith until death in order to receive eternal life. 6:13–16. In view of the high importance of shepherding in the Church of Christ, Saint Paul in the name of God, who gives life to everyone, and in the name of Jesus Christ, who testified at the trial before Pilate the essence of our faith that He is Christ, the Son of God (see Luke 22:70; John 18:37), adjures Timothy, and in his person the entire shepherd of the Church of Christ, to keep the commandment of the Lord - true faith and life according to faith - purely and impeccably, “so that you do not incur the slightest reproach either for your beliefs or for your life” (Chrysostom) until the appearance of our Lord Jesus Christ, that is, until your death, until your exodus. Or in the same sense that Saint Paul said here, in which the Lord said to the apostles: “Behold, I am with you always, even to the end of the age” (Matthew 28:20). In the person of the apostles, the Lord saw all believers and comforted them with such a promise. So here too, the holy apostle in the person of Timothy saw all the shepherding and made it a law for them to successively observe, as a commandment, the faith of Christ and the holy life of faith until the appearance of the Lord, until His second coming, the general resurrection, the Judgment and the final decision of the fate of all. He will appear at His time, appointed in the Eternal Council. Then it will be clear to everyone that God is the Triune, the All-Blessed, whose desire is to grant bliss to all those worthy of it, the “one strong one” to resurrect everyone, gather them together, carry out Judgment, divide them on the right hand and the left, comfort some, and consign others to eternal torment, and approve all this for eternal times by His unchangeable decision and determination. For who can resist His will? He alone is “King of kings and Lord of lords.” He alone is the Immortal, having in Himself the source of life. From Him do all other things have life (see Acts 17:25). In His essence, He is not accessible to anyone, surrounded by an impregnable light, so that no one can see Him, not only people, but even the Angels themselves. “Glory to Him eternal! We can only say this, we can only do this, without experiencing that He exists in Himself” (Chrysostom). D) Encouraging the rich to use their wealth for good works (vv. 17–19) The Apostle teaches that the rich should not be arrogant, that they should trust not in wealth, but in God, and that they should be enriched by good deeds. 6:17. since nothing is so contrary to the spirit of Christ as those bad dispositions that wealth introduces with an unreasonable attitude towards it. The Apostle wants all Christians to be holy and filled with the spirit of Christ, which is why he instructs Timothy to forbid, that is, to act not only by conviction, but also by the power of pastoral authority - those rich in this age, that is, by material wealth, to think highly of themselves just because they are rich. Because “nothing excites arrogance, pride and arrogance more than money” (Chrysostom). The second result of an unreasonable attitude towards wealth is reliance on it. Wealth gives strength to the rich, and he feels that with it everything can be arranged and everything can be achieved. And he relies on wealth, he only hopes for it. And wealth became God for him. This is destruction, because the fundamental duty of man is distorted, according to which one should live only for God and, having surrendered oneself to Him, rely entirely on Him. The apostle reinforces this internal harm from trusting in wealth by the fact that wealth is perishable and unreliable. Is it possible to see what will happen to wealth in a day or even an hour? No one knows this, no one can probably say this. But in this case, does it make sense to rely on it? But wealth, as it were, blinds the eye of the one who has it, and he does not see all its weakness. Opening your eyes to the infidelity of wealth and the precariousness of hope in it is the work of the shepherd. Interpret, he says, to them more often, so that they do not rely on wealth. But since a weak person cannot live without hope, Saint Paul points it out in hope of the Living God, who gives us everything abundantly for our enjoyment, from heaven he gives us rain and fruitful seasons, filling our hearts with food and joy (cf. Acts 14:17). Although He is invisible, He gives us life and breath and everything, “for in Him we live and move and are” (Acts 17:28). After this, will it be reasonable if we trust not in God, the Merciful and Generous, but in something else? 6:18–19. How to use wealth profitably? The shepherd, he says, must inspire the rich that they can receive true benefit from wealth for themselves if they use it for good deeds - doing good to their neighbors. Let them set themselves up this way and be constantly busy trying to help someone with their wealth. This way of acting will ensure that they will continually grow rich in good deeds. But so that bad dispositions do not hide under a good appearance, St. Paul adds that they should be gracious and sociable. “The first relates to money, and the second to love” (Chrysostom). The first (literally from the Greek “to be generous”) means that the rich should treat his wealth not as his own, but as something entrusted to him for transfer to those in need, that he is only a transmitter of good, which means the disposition of the heart towards those in need. The second (literally from the Greek “to be talkative, friendly”) indicates that he should treat them like family, with friendliness, with cordial participation. By doing this with his wealth, the rich man, he says, is collecting for himself “a treasure, a good foundation for the future.” By helping the poor, he apparently squanders his wealth, but in fact he collects it in a treasury and thereby lays a solid foundation for his future fate, namely, receiving eternal life. Thus, doing good deeds in the spirit of the faith of Christ with the help of wealth ensures an inheritance of eternal bliss, which should be the final goal of our aspirations and labors. 6:20–21. After all these instructions, the apostle again briefly points out to Timothy their essence: to keep the tradition and avoid the nasty vanity of a false mind. Devotion is something that is placed with trust in someone for safekeeping. Since in this place we are talking about faith, then by tradition we mean all the teaching about faith conveyed to Timothy. The Apostle commands him: keep this teaching as it was taught to you, “do not diminish it, it is not yours; you have been entrusted with someone else’s, do not diminish it” (Chrysostom). This is the law for all shepherds for all times: having learned what has been handed down, keep it as it was handed down, so that you can pass it on to your successors in the same way, without subtracting or adding to your own inventions. This is the first. Second - “turn away from worthless idle talk and the contradictions of false knowledge.” Reason is given to us to judge what is visible; in this area it can have correct knowledge. But if he undertakes to judge the super-experienced - the Divine, which is given in revelation and assimilated by faith, then his judgments and knowledge in this area will obviously be false - false. Such judgments and knowledge, as devoid of truth, lead only to useless idle talk and bickering - contradictions, disputes. Those who contain the truth as it is revealed do not like to contradict and argue (see 1 Cor. 11:16), but only say this: God has revealed it, and so we hold it. This is what Saint Paul reminds Timothy: avoid these vain talk and bickering. Teach your flock the truth of God, as it was handed down to you, and the truth itself will teach you to repel all vain talkers. And false reason, which takes upon itself the task of judging what is above it, inevitably leads to apostasy from faith, although in the experimental area accessible to it it may have commendable knowledge. In conclusion, Saint Paul wishes Timothy grace, with which every good thing is given and preserved. All this is true. Amen. The last journey of St. Apostle Paul to Corinth and Rome around 67 Saint Paul, as we have seen, went to Macedonia for a short time and soon intended to return to Ephesus. It was probably summer at that time, so he left his cloak, outer clothing, and books with Carp in Troas (see 2 Tim. 4:13), intending to take them on the way back from Macedonia to Ephesus. But God, apparently, was pleased at this time to complete his apostolic career with martyrdom in Rome, and the Holy Spirit drew him not to Ephesus, but to Corinth, and from there to Rome. According to church tradition, the holy Apostle Peter also arrived in Corinth. And both apostles united their activities to strengthen the Corinthian Church in the faith. How long they stayed in Corinth is unknown. Leaving his companion Erastus in Corinth (see 2 Tim. 4:20), he himself, together with the Apostle Peter, went to Rome 137 in order to establish the Church of Christ there too. Saint Paul, according to legend, found the Christian community in fear and despondency. Nero reached the final limits of fury. By his order, in order to fill his frustrated imagination with pictures of the burned Troy, Rome was burned. The emperor directed the popular agitation against himself against Christians, as if they were worldwide rebels and arsonists. And the first began the persecution of them: they were caught, imprisoned, taken to arenas to fight animals and they were made into living torches - they were dressed in oiled clothes, tied to a pole and set on fire. The arrival of the apostles, of course, could not hide from the watchful eyes of haters of Christianity, especially Jews. Thus, the holy Apostle Paul was imprisoned and kept in a dark prison, like a villain (2 Tim. 2:9), as obviously condemned to death. In his first prisons he was visited by many, his devoted disciples were almost always near him, and he himself could freely teach the faith of Christ and confirm it in those who were weakening. Now all this is over. One by one, his Asia Minor friends began to leave him (see 2 Tim. 1:15). Figellus and Hermogenes were the first to leave. Then the fear of persecution, on the one hand, and the charm of a free, safe life, on the other, captivated Demas, who also left Saint Paul. Criscent went on some missionary work to Galatia, and Titus went to the Churches of Dalmatia. The apostle himself sent Tychicus to Ephesus, probably with a letter to Timothy. Only one friend remained with him, his beloved doctor - Luka. A gratifying consolation for him was that the Ephesian Onesiphorus, after a thorough search through the prisons, despite the fact that he himself risked his life, found him and served him (see 2 Tim. 1:16-17). Such was the position of Saint Paul when he was brought before the great Roman tribunal for his first examination. Nero himself was probably present here. No one, says St. Paul, was with me to protect me or to say a word in defense: “Everyone has left me. May it not be imputed to them!” (2 Timothy 4:16). But if people abandoned him, then the Lord was with him and strengthened him. He himself, at the trial, spoke for himself, and his very defensive speech had the influence on the judges that the case against him was postponed, but not dismissed. Although this time he “got rid of the lion’s jaws” (from death) (2 Tim. 4:17), he had a presentiment that the death sentence was only postponed, but not canceled, that he was already being sacrificed and the time of his departure to another, blessed life had already come (see 2 Tim. 4:6). And again, languidly awaiting his end in chains, in prison, no longer hoping for liberation, Saint Paul seemed to mentally review the Churches he founded. He foresaw that the pagans would launch strong persecutions against Christians (see 2 Tim. 1:8), but he foresaw even greater, grave disasters from heretics in subsequent years (see 2 Tim. 3:1). Now his hope is in the Lord and in his colleagues - Timothy, Titus, Mark, whom he urgently invites to himself in Rome (see 2 Tim. 4: 9, 21), in order with his word to inspire them to firmness in the faith and by his example of suffering for the faith to inspire in them the courage to fight the heretics and their followers. Second Epistle of the Holy Apostle Paul to Timothy As can be seen from the previous one, the direct purpose of the message was to call his employees to Rome and give them final instructions and say goodbye to them until the next life. But since Saint Paul did not know whether he would wait for the arrival of Timothy and others in Rome, he decided to set out in writing his last instructions to Timothy to strengthen his faith and morals, to guide him in his pastoral service during the difficult time that would come after the death of the apostle, and to invite him to his place for oral instructions. Therefore, Saint Paul in his letter exhorts Timothy, as the shepherd of the Church, to firmly, faithfully and unhypocritically preserve the confession of the Christian faith, and not only preserve, but also firmly stand for it even in the midst of persecution, fight for its purity with heretics and support the flock in this difficult struggle. In conclusion, he invites him to his place and gives him his final orders. From the epistle itself it is clear that it was written from Rome, when Saint Paul was in chains and awaiting the end of his martyrdom (v. 4:6). This martyrdom, which occurred in the year 68, determines the time of writing this epistle. Between the traditional preface (1:1–6) and the conclusion (4:9–22), the main subject of the letter is set out—instruction in the apostolic ministry (1:7–3:9) and instruction in the pastoral ministry (3:10–4:8). Second Epistle to Timothy 1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life in Christ Jesus, 2 Timothy, beloved son: Grace, mercy, peace from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve from my ancestors with a clear conscience, that I constantly remember you in my prayers day and night, 4 and I wish to see you, remembering your tears, so that I may be filled with joy, 5 Bringing to mind your unfeigned faith, which formerly dwelt in your grandmother Lois and your mother Eunice; I'm sure it's in you too. 6 For this reason I remind you to kindle the gift of God, which is in you through my ordination; 7 For God has not given us a spirit of fear, but of power and love and a sound mind. 8 Therefore, do not be ashamed of the testimony of our Lord Jesus Christ, nor of me His prisoner; but suffer with the gospel of Christ by the power of God, 9 who saved us and called us with a holy calling, not according to our works, but according to his purpose and grace, which was given to us in Christ Jesus before the world began, 10 Now revealed by the appearing of our Savior Jesus Christ, who abolished death and brought to light life and incorruption through the gospel, 11 for whom I am appointed preacher and apostle and teacher of the Gentiles. 12 For this reason I suffer like this; but I'm not ashamed. For I know in whom I have believed, and I am confident that He is able to keep my pledge for that day. 13 Hold fast to the pattern of sound teaching which you have heard from me, with faith and love that is in Christ Jesus. 14 Keep the good deposit 138 by the Holy Spirit who dwells in us. 15 You know that all the people of Asia have forsaken me; among them Figellus and Hermogenes. 16 May the Lord give mercy to the house of Onesiphorus, because he gave me rest 139 many times and was not ashamed of my bonds, 17 But being in Rome, he sought me with great diligence and found me. 18 May the Lord grant him to find favor with the Lord on that day; and how long he served me in Ephesus, you know better. 1:1–2. In his very greeting, Saint Paul strengthens Timothy’s faith with the promise of eternal life with Christ Jesus, who gives it to those who believe in Him. Saint Paul was called by the will of the Father and His Son, Jesus Christ, to the apostleship in order to proclaim to people this eternal life with Christ. Timothy was his beloved son, not by carnal birth, but by his virtues (Chrysostom). He wishes for him grace - as strength for the salvation of himself and others, mercy - as a source that pours out grace, peace - as the fruit of grace, giving peace with God, with conscience and with all people. The gracious beginning of all this is God the Father and the Lord Jesus Christ. After expressing his intense love for Timothy (vv. 3–4) and praising his family's faith (v. 5), Paul reminds him to rekindle the gift of apostolic succession that is within him, which is the main subject of the letter (v. 6). 1:3–4. “I thank God,” he says, “for the fact that I remember you (cf. 1 Thess. 5:18) - that’s how I love you. This is a sign of extreme love when he loves so much that he himself admires this love” (Chrysostom). And this is true, just as it is true that I serve God, like my ancestors, with a clear conscience, with full conviction of the truth of this service. What is it that Saint Paul certifies to Timothy? The fact that he loves him and constantly - day and night - remembers him in his prayers. The subject of his prayer is to see Timothy, which he ardently desires, both because he himself loves him, and because Timothy himself, out of love for Saint Paul, cried bitterly when parting with him. Remembering these tears during separation and inviting Timothy to himself, Saint Paul anticipates mutual joy during their meeting. “And not for your tears alone,” he says, “I wish to see you, but also for the unfeigned faith that you inherited from your grandmother and mother” (Chrysostom). 1:5. “I love you,” he says, “for your tears, which express your love for me, and especially for your unfeigned, sincere faith, which was brought up in you by your dear teachers - your grandmother and mother, who are sincere believers themselves. I am quite sure of this. 1:6. As a result of such faith in Timothy, Saint Paul quite calmly commands him to zealously fulfill the pastoral ministry entrusted to him. “I know,” he says, “that you have unfeigned faith, and therefore I remind you that you need to have zeal in order to kindle the gift of God. Just as fire requires wood, so does the grace of our zeal for it to be ignited. The gift of God, that is, the grace of the Spirit, which you accepted for leadership in the Church, for signs and all ministry, to warm up, for it depends on us to both extinguish and ignite it (cf. 1 Thess. 5:19). From carelessness and laziness it fades away, from attention and zeal it ignites” (Chrysostom). Shepherding or apostolic succession is not a matter of external determination, as is the case in civil positions, but is a consequence of the internal, grace-filled dispensation by the shepherd, through episcopal ordination, by virtue of which the chosen one becomes capable of shepherding; so whether he does or does not do his work, he is still a shepherd according to the gift of grace that dwells in him. He who does the work of shepherding as he should, heats it up and inflates it, but he who does not do it extinguishes it. Here the same thing happens as with those who received talents in the parable: one puts the received talent into circulation, the other buries it in the ground. Instructive part (1:7–4:8) Having indicated the main subject of his letter - the warming of the gift of God, St. Paul further gives instructions to Timothy on how to warm the gift of God in pastoral activity (1:7-3:9), and encourages him to properly carry it out in all parts (3:10-4:8. Section one. Instructions for cultivating God's gift in apostolic ministry (1:7–3:9) General introduction to the section (1:7) 1:7. First of all, St. Paul defines the sequence of instructions for this section, indicating the properties of the gift of God received through the laying on of hands. First, he is not a spirit of fear, but of power. “God gave us (St. Paul means himself and Timothy) the grace of the Holy Spirit, not so that we would fear danger for piety (for the faith of Christ), but so that we might fearlessly confess it and proclaim it, being filled with Divine power” (Theodoret). So the Savior said to the apostles, sending them to preach: they will lead you to judgment before kings and rulers for My name’s sake, and they will persecute you, but do not be afraid (cf. Matt. 10:18, 23, 26). And the Lord Jesus Christ encourages Saint Paul: “Do not be afraid, but speak and do not be silent” (Acts 18:9). And Saint Paul himself, in the consciousness of the strength he received from God, confessed: “I can do all things through him who strengthens me” (Phil. 4:13). Secondly, the spirit of love. The outpouring of love into hearts is inseparable from the giving of the grace of the Holy Spirit, as St. Paul testifies in another letter: “The love of God has been poured out into our hearts through the Holy Spirit who has been given to us” (Rom. 5:5). Love first of all for God, as for the Father (see Rom. 8:15), then - for people, as brothers in God, love for which St. Paul was everything to everyone, in order to save at least some (see 1 Cor. 9:22). Thirdly, the spirit of chastity is the spirit of not only purity of heart, but also of mind, which teaches everything - both knowledge and life (cf. John 14:26; Matthew 10:19). From these properties of the gift of God, Saint Paul draws instructions to Timothy on how to kindle the gift of God in his pastoral service, as one who has received the spirit of power, commands him to fearlessly and without shame preach Christ the Lord, strictly adhering to the apostolic tradition (1:8-18); as one who has received the gift of love - to lead his brothers to salvation (2:1-13), as one who has received the spirit of wisdom, not to enter into verbal disputes with opponents, but to meekly admonish them (2:14-3:9). I. A shepherd must fearlessly preach about Christ according to the strength of his spirit (1:8–18) 1:8–10. Like a shepherd who received the gift of grace at his ordination, warm him up, he says, with his bold preaching about Christ crucified. Do not be ashamed, do not fall into powerless cowardice before the pagans and Jews, for whom the word of the cross is either madness or temptation (see 1 Cor. 1:18-23), but preach to them boldly that by His death on the cross Christ saved the world, destroyed the power of the devil, destroyed death and gave us eternal life (Chrysostom). Do not be ashamed that I, your teacher, am in chains, for I wear chains not for my atrocities, but for preaching about Christ crucified, and according to the will of God. Not only do not be ashamed to preach the gospel of Christ crucified, but do not refuse to suffer for the Gospel of Him. You have nothing to fear from suffering, for the power of God dwells in you, given to you at the ordination, “your business is to decide and show readiness, and to ease and calm you is the work of God” (Chrysostom). That God will undoubtedly relieve the martyr for the faith of Christ and calm him, Saint Paul proves by the fact that God has determined from eternity to save us in His Son and calls the saints, who come from Him, to this salvation through faith in Christ. We were, he says, infinitely sinful and, therefore, had nothing worthy of salvation, but we were saved solely by the will and grace of God, which in the Eternal Council of God, before time immemorial, was determined to be granted to us for our salvation in Christ Jesus. Now it has opened - it has become apparent when the Son of God, our Eternal Savior, became incarnate and appeared on earth as Jesus Christ. How and by what means did the incarnate Son of God make manifest grace, hidden from the ages? So also by destroying death and revealing life and incorruption. Both were accomplished by one act of resurrection, in which death was destroyed and imperishable life shone forth, for the Lord the Savior, having risen, rose clearly through victory over death and its destruction. But the one who conquered and destroyed death no longer dies, and death does not possess Him, which is why in His face incorruptible life becomes evident to everyone. In His own body, the Savior actually destroyed death, depriving it of its power, but enlightened us with the gospel - to hope to receive life and incorruption in the future life. Hence, if God, by His mercy and grace, saved us sinners, then much more will He save those who believe in Him and those who suffer for their faith in Him. Saint Paul inspires Timothy by his example to fearlessly preach about Christ and to be ready to suffer for it. 1:11–12. Saint Paul urges Timothy not to be ashamed, but to be willing to suffer for the sake of the gospel, by the fact that the work of the gospel and the calling to it and its content come from God, and that the one who works in it directly serves God, and not people. An example of this is St. Paul himself. He was called by the Lord Jesus Christ Himself with a direct command: “go into the tongues” (cf. Acts 22:21) - to preach among the people who do not know him, assuring the listeners that he is not telling them his own, but proclaiming to them the will of God, as an envoy - His apostle, then teaching those who believed in the Lord Jesus the dogmas of faith and life by faith. For this reason, that, fulfilling the command of the Lord, I proclaim the gospel of Christ, I, he says, now suffer (in chains), but I am not ashamed of this - I am not faint-hearted, because I know, he says, in Whom I believed - namely in the Lord Jesus Christ - the God-man, and I am confident that He will keep my tradition - all my labors on the gospel entrusted to me - in memory, in the book of life, to the day of universal judgment - the day of retribution. Saint Paul bases this hope on the confidence that the Lord is able to accomplish what he expects from Him. So, he says, do not be ashamed, but preach the gospel boldly, adhering to the example I taught you. 1:13–14. I have taught you, he says, a sound teaching about salvation; keep it in your mind and heart as a model, and preach the gospel according to it. “As painters do, so I drew you an image of virtue and everything pleasing to God, and, as it were, a certain rule, prototype and outline put it into your soul” (Chrysostom). Not only did Saint Paul outline this example of sound teaching in his epistles, but also orally, “he conveyed much to the disciple without writing, which he now reminds him of” (Chrysostom). “Whether you need, he says, advice about faith, or about love, or about chastity, from there - from my mark, borrow samples, because everything is contained there” (Chrysostom), and everything comes from one Source - from the Lord Savior. Everything that I have given you - a testament - as a good thing, a treasure, keep it intact and pass it on to the same, that is, without changes, and to your successors with the help of the Holy Spirit living in us. “The human soul and human strength are not able by themselves to preserve such blessings entrusted to them. Why? Because there are many robbers around us, deep darkness. The devil stands and deceives, and we do not know at what hour, at what time he attacks us. How can we preserve them? – By the Holy Spirit, that is, if we have the Spirit within us; and He will be inherent in us if we do not drive away His grace. He is our wall, He is our refuge and protection” (Chrysostom). St. Paul points out another example of a bold confession of faith to Timothy in Onesiphorus. All the Asians abandoned Saint Paul when he was imprisoned, fearing the impending disaster of imprisonment for recognizing him as a Christian. Only Onesiphorus was not ashamed of this. 1:15. Saint Paul seems to be complaining about the cowardice of his fellow disciples in times of peace, saying that all the Asians were near me, but when trouble came - the pagans took up arms against Christians, I was taken into custody in prison - so all my companions seemed ashamed to openly admit that they were Christians, and left me so as not to get into trouble themselves. Even the more zealous of them, Figellus and Hermogenes, also left me. Only Onesiphorus pleased me with his strength of faith. 1:16–18. As an example of the power of faith that should be imitated, St. Paul sets forth the Ephesian Onesiphorus. Having come to Rome and learning that Saint Paul was languishing in chains in a prison, of which there were many in Rome at that time, probably on the occasion of the persecution of Christians, he immediately, with great difficulty, went to look for the prison in which Saint Paul was languishing, found it, found the apostle in it and put him to rest many times. “He, he says, refreshed and strengthened me in suffering, like a warrior exhausted from the heat” (Chrysostom). Onesiphorus rendered a service, and the apostle favors the whole house with mercy: “May the Lord give mercy to the house of Onesiphorus.” Why is this so? And because for the head of the house the welfare of the house is most valuable, and because his family probably laid the apostle to rest with him. The apostle repays mercy for mercy to Onesiphorus himself: “may the Lord grant him to find mercy on that day” - on the day of the Last Judgment, “when we all need great mercy” (Chrysostom). Reminding Timothy that Onesiphorus not only laid him, Paul, in Rome, but also served him in Ephesus, probably also amidst dangers (this, Timothy says, you know better), the apostle sets an example that needs to be imitated. II. A shepherd in the spirit of love must be zealous for the salvation of people (2:1–13) Here Saint Paul teaches Timothy, as an archpastor, and in his person and all shepherds, to kindle the gift of God - the grace of the priesthood by zealous exercise in love for the gospel (2:1-2) and for evangelistic labors (2:3-13). A) The shepherd must preach zealously (2:1–2) 1 Therefore, my son, be strong in the grace that is in Christ Jesus, 2 And what you have heard from me in the presence of many witnesses, entrust to faithful men who will be able to teach others. 3 Therefore, endure suffering as a good soldier of Jesus Christ. 4 No warrior binds himself to the affairs of this life in order to please the commander of the army. 5 But even if someone strives, he will not be crowned if he struggles illegally. 6 The laboring farmer must be the first to partake of the fruit. 7 Understand what I say. May the Lord give you understanding in everything. 8 Remember the Lord Jesus Christ, of the seed of David, who rose from the dead according to my gospel, 9 For which I suffer even to the point of being bound, like an evildoer; but there are no bonds for the word of God. 10 Therefore I endure all things for the sake of the elect, that they also may receive the salvation that is in Christ Jesus with everlasting glory. 11 This is a true saying: If we died with Him, we will also live with Him; 12 If we endure, we will also reign with Him; if we deny, He will deny us; 13 Even if we are unfaithful, He remains faithful, for He cannot deny Himself. 14 Remind us of this, charging before the Lord not to enter into disputes over words, which does not in the least serve to benefit, but to the frustration of those listening. 15 Be diligent to present yourself approved 140 to God, a workman who does not need to be ashamed, rightly dividing 141 the words of truth. 16 But avoid obscene idle talk 142; for they will prosper even more in wickedness, 17 And their word will spread like cancer. Such are Hymenaeus and Philetus, 18 who have departed from the truth, saying that the resurrection has already taken place, and destroy the faith of some. 19 But the sure foundation of God stands, having this seal: “The Lord knows those who are His”; and: “Let everyone who confesses the name of the Lord depart from unrighteousness.” 20 But in the great house there are vessels not only of gold and silver, but also of wood and clay; and some in honorable, and others in low, use. 21 Therefore, if anyone is clean from this, he will be a vessel of honor, sanctified and useful to the Master, fit for every good work. 22 Flee youthful lusts, and pursue righteousness, faith, love, peace with all those who call on the Lord with a pure heart. 23 Avoid foolish and ignorant competitions, knowing that they give rise to quarrels; 24 But the servant of the Lord should not quarrel, but be friendly to everyone, teachable, gentle, 25 Instruct your opponents with gentleness, lest God grant them repentance to the knowledge of the truth, 26 so that they may be freed from the snare of the devil, who has ensnared them in his will. 2:1–2. First of all, the pastor must be zealous to ensure that Christian teaching is protected from impurities. How to do this? With the love of a father, he says, I command you, my son, grow stronger, grow in the grace of Christ Jesus - in the nature of the work to which the special gift of grace, bestowed on you by the laying on of my hands, obliges you - the gift of archpastorship, or - warm up the gift of God. Grace itself will support you in this (Theodoret). So, strengthened by the power of grace, act in its spirit and you will grow in the life to which it calls and obliges you. And, above all, take care of the purity of the teaching. How? That, he says, that you heard from me about the mysteries of faith and life in the spirit of faith, not secretly conveyed to you, but openly in front of many witnesses, you also convey this in front of many witnesses to others whom you find faithful - worthy to accept this treasure and capable of teaching others. Thus, the treasure of faith and life according to faith, received by the apostles from the Lord Jesus Christ and transmitted to his faithful successors with diligent care for this, will be preserved pure and intact in the Church of Christ. B) Incentives for zealous shepherding (2:3–13) Then Saint Paul commands Timothy and the shepherd to carry out their pastoral service with zeal and love, inspiring him to do this with the examples of a warrior (vv. 3-4), a competitor on the lists (vv. 5), and a farmer (vv. 6). All of them, loving their work, do not spare labor for it and therefore have success (v. 7). Another source of inspiration is the thought of the Resurrection of the Lord (v. 8), the example of St. Paul (vv. 9–10) and Christian hope (vv. 11–13). 2:3–4. Pastoral service involves intense work and many troubles, just like military service. Saint Paul therefore says to Timothy: bear the labors of evangelism and shepherding in general, and endure the troubles associated with it (in the glory of “suffer evil”), “like a good soldier of Jesus Christ.” How much a good warrior has to endure in peacetime, and especially in wartime! But he endures all this, jealous of his military rank and the desire to please the military leader. And you, Saint Paul says to Timothy, also work at your post, despite its difficulties, like a warrior, for the sake of pleasing your Commander, Jesus Christ. How does a good warrior serve to please a military leader? Becoming a warrior, he does not bind himself to any extraneous affairs, but with all readiness devotes himself to military service in order to please the governor under whose authority he serves. Likewise, the one who chooses pastoral service must renounce everything worldly, and concentrate all his attention, all his care on this service in order to be pleasing to the Master Lord, his Military Leader or Shepherd. Then he says: imitate those competing on the lists. 2:5. There, the winner is not the one who, for example, only defeats his opponent, but who does this according to all the rules of the fight. Likewise, pastoral work, in addition to vigor and perseverance, also requires observance of a certain kind of positive laws. It is here that it is required that it should not proceed haphazardly, but with strict prudence and reasonable conduct of business, conformity of actions with both the place and the person, and with the flow of affairs, external and internal, everyday-civil and spiritual-graceful, in everything having one goal - the defeat of opponents, visible and invisible, through the installation of the light of truth, purity of morals and grace-filled sanctification. In the third example, to arouse pastoral zeal, St. Paul also points out the benefits of such service. 2:6. Pastoral service is very difficult, but not only is it not in vain, but it is promising, and above all for the working shepherd himself. “Just as a farmer does not work in vain, but he himself enjoys the fruits of his labors before others” (Chrysostom), “so the teacher (shepherd) does not work in vain, but he himself is the first to taste the fruit from his sweat, for God (immediately) rewards him abundantly. The Apostle says: behold, in the work itself you already receive reward” (Theophylact). On the one hand, the shepherd receives consolation and moral satisfaction by seeing the correction of the souls of his flock; on the other hand, by zealously raising others in faith and piety, he cultivates virtues in himself and, thus, is the first to taste the fruits of his zealous service. But the apostle did not just say: “to the worker,” but to the “worker,” that is, not to the one who works lightly, but to the “intensified laborer” (Theophylact). Having finished his parable speech, Saint Paul leaves it to Timothy himself to apply its meaning to his pastoral ministry. 2:7. Saint Paul did not add any explanation to his tributary speech, because the listener’s thought will rather and more directly attack what is most necessary for him at the moment, and not just what is generally meant in the abstract. And he prays to God that He would admonish Timothy to understand not only what was said, but also everything else related to pastoral ministry. For there is only one Teacher - Christ (Matthew 23:8), and there was no one, there is no one and there will not be anyone who, as he should, by himself, comprehended the truth of God. Why should prayer for strengthening faith and increasing knowledge be constantly on the lips and in the hearts of everyone, especially pastors. Further, St. Paul, to inspire pastoral zeal, sets forth special stimulating motives, such as the Resurrection of the Lord (v. 8), the apostle’s own example (vv. 9–10), and the certainty of Christian hope (vv. 11–13). 2:8. If, he says, in your pastoral service you encounter troubles, even martyrdom, then console and inspire yourself among them with the example of Jesus Christ Himself, who took flesh from the descendants of David and, for the salvation of people, endured terrible suffering and shameful death, but for this glorified by God with a glorious resurrection, and who gave us the reinforcing grace of the Holy Spirit for consolation in suffering, as I preached about it. 2:9–10. Be inspired by the example of my jealousy and suffering. For the gospel of Christ Jesus, who came to save us, I, he says, endure all the troubles and hardships, and was even put in prison, shackled in chains, as if some kind of villain, but I do not lose heart, hoping for the help of the Lord Jesus. And indeed, the word of God - the saving gospel - is not bound by these bonds. For “God made us such that nothing can defeat us. Our hands are tied, but not our tongues. Nothing can tie a tongue, except fear and disbelief. If we do not have them, then even if someone puts shackles on us, the sermon will not be bound. Our word is not bound, and when we are bound, it is loosed and stretches forward. How? But we preach and write, although we are connected. If we, who are bound, preach, then how much more should it be for you, who are not bound” (Chrysostom). Thus, inspiring Timothy in the labors of shepherding, Saint Paul himself was inspired by the fact that he was working for the salvation of the elect - predestined from eternity to salvation (see Eph. 1:4), to proclaim the salvation by which the apostles were called (see Mark 16:15). This salvation, by faith in the Lord Jesus Christ, from sin, curse and death is the inheritance of eternal life, with eternal glory. St. Paul goes on to say that believers will only achieve resurrection and glorious eternal life through suffering, following the example of Jesus Christ. 2:11–12. Undoubtedly, it is true - the word is true that those who sincerely believe in the Lord Jesus in baptism itself decide to die to sin (see Rom. 6:4), to crucify their flesh with its passions and lusts. This is the spiritual death necessary for every true Christian to inherit eternal life. But if in order to preserve the faith it will be necessary to endure bodily suffering and death itself, then this too must be done - suffer and die, physically, for Christ (cf. 2 Cor. 4:10; Rom. 6:5). If, he says, we died with the Lord Jesus, then we will live with Him, if we endure with Him, we will reign with Him. Therefore, although everyone is subject to sorrow and death itself, not everyone after death will live and reign with the Lord, but only those who endure and die with the Lord, that is, invariably, without any hesitation, remain in communion with the Lord by faith and love. Only communication with the Lord through faith and love makes endurance of suffering a means to reign with the Lord. If, he says, during the time of grief we renounce communion with Christ, then He will also renounce us. What's the end of this? The one who renounces Christ and is rejected by Him will destroy soul and body in Gehenna (cf. Matt. 10:28–33). All this is undoubtedly true, just as God Himself is true, who gave such a promise. 2:13. Even if, he says, some of the believers turn out to be unfaithful and therefore rejected by the Lord, this in no way violates the Lord’s promise about the glorification of believers. The faithful will always receive it. Thus, undoubtedly, the promise of the kingdom of glory is true, and the Lord who gave this promise is faithful. For to be unfaithful to Him in this is the same as to deny Himself - to cease to be what He is. He had already accepted humanity into His personal communion and thus combined it in Himself with the Trinitarian Deity and deified it. Humanity has already been overshadowed by Divine glory, and no one and nothing can cancel this. This is the glory promised to believers in the Lord Jesus. III. A shepherd according to the spirit of wisdom must be a skilled and shameless worker (2:14–3:9) At that time, the Church was in danger from false teachers. Saint Paul shows Timothy how he can be both skillful and shameless in relation to them with the help of the pastoral gift of grace through ordination. Namely: do not enter into disputes with false teachers, generally avoid vanity (2:14-22), if necessary, without arguing, meekly admonish them (2:23-26), turn away from those who are unkind (3:1-9). A) The shepherd must avoid unwanted contention (2:14–22) 2:14–15. Remind, he says, more often to your flock that it was said before that the promise of glory may not be fulfilled not because of God’s unfaithfulness, but because of the weakness and oversight of believers. One of these oversights is indicated here - namely, the destructive passion for word debate. “The human soul is always prone to competition and debate. Why, so that this does not happen, Saint Paul not only forbids it, but in the name of God he conjures before the Lord - he obliges him to fulfill it” (Chrysostom). Why? Because disputes do not lead to anything useful, which is necessary for our salvation and the salvation of our neighbors. Disputes, in essence, are a play on words, which, however, can be harmful - lead to frustration for those listening. A dispute can give rise to doubts in those who are not yet fully confirmed, who do not yet know how to see the lies hiding under beautiful phrases. What should a shepherd do in this case? It is not enough to prohibit participation in disputes or just listening to them; it is necessary to confirm the faith of believers, so that false teachers in this faith of theirs will meet a rebuff to their fabrications. This is what the apostle commands. As a shepherd, try, he says to Timothy, to present yourself as skilled—a master of your craft, not in appearance, but in reality—in the eyes of God. Show yourself to be a wise executor of God’s will, conduct your business in such a way that you have no reason to be ashamed of it either before God, or before people, or before your conscience. “Do not be at all ashamed to do everything that relates to the gospel, even if for this you should be subjected not only to shame, but also to suffer something” (Chrysostom). False teachers covered up their lies with beautiful phrases, and you, he says, are right - speak, cut out one bare truth about the truth, and “cut off all distortions and admixtures to it and cut off with great force” (Chrysostom). This is how a true shepherd should act with the word of truth! And avoid excessive idle talk as harmful. 2:16–18. Saint Paul calls everything that is not in agreement with the true faith, attested by God Himself, unclean and everything defiling vanity - empty talk. All this, he punishes Timothy, get away, but do not leave him without attention, but protect him with the word of truth, stop him from further progress and spread among Christians, otherwise it will succeed even more in wickedness. Their false teachings are like a disease - gangrene ("their word... cancer"), which, when it originates in the body, quickly begins to spread in it, corroding organ after organ until it destroys the entire organism; Likewise, false teachings, gradually infecting members of Christian society, threaten to infect the entire body of the Church. And this is especially dangerous because the infection does not come from outside, but from within, from Christian society itself, which St. Paul confirms with the example of two false teachers from Christians - Hymenaeus, whom he personally, while in Ephesus, betrayed to Satan so that he would learn not to blaspheme (1 Tim. 1:20), and Philetus, about whom nothing else is said anywhere - and indicates the main point of their false teaching. They, contrary to the truth, teach that the resurrection of the dead, expected by Christians in the future life, with the opening of the Kingdom of glory and eternal life, will not happen, because it has already happened, or is, in this life. What does it consist of? The fact is that the human spirit, under the influence of Christian teaching and the grace of the Holy Spirit, is reborn to a new, holy life. This seems to be the resurrection that is promised by the Lord. But there will be no bodily resurrection, for the body is the product of an evil principle. But Christ and the apostles, speaking about the spiritual resurrection, also speak about the bodily resurrection, which will be at the second coming of the Lord Christ to earth, when His glorious Kingdom will be fully revealed, in which the righteous will bliss, no longer enduring the sorrows of this earthly life, and all sinners will be expelled from it into the kingdom of darkness. With such a false teaching about the spiritual resurrection here on earth, false teachers outrage some of the simplest and weakest - they completely destroy faith, which is based on the hope of eternal life. In view of such false teachings, born in the Church of Christ itself and infecting, although only some, questions could naturally arise among the faithful. So the whole Church of Christ can be upset. And why does the Lord allow and tolerate in His Church those who sin in the truth and drag others into their error? Saint Paul resolves these perplexities further: first, in Art. 19th, second - in Art. 20–21. 2:19. Let, he says, in the very community of Christians false teaching arise and carry away some, but know that what was founded by God stands firmly and will continue to stand. What is this? Faith planted by God in the heart of a sincere believer, and the Holy Church based on faith. Those who live not by faith, but by their own will are also called Christians; Those who, as it were, live only partly by faith, and partly according to their own will, also accept the holy faith. Both of them are subject to fluctuations from various false teachings - both their own and those of others, because they do not have a solid foundation from God. But there are also those - true Christians who have completely surrendered to faith and God; in such people God creates firm faith and a structure of life according to faith. Their faith stands firmly, as founded by God, and never falls. The Lord, as it were, places His seal on such people as completely belonging to Him, as His own. One who is sealed by God, as belonging to Him and bearing His name, will use all his efforts to deviate from all untruth, no matter what it may be - whether in thoughts or in deeds. The true, unshakable Church of God consists of such believers. Why are there weak people in the Church in faith and in living by faith? 2:20–21. Just as in a large house there are things of gold and silver, and there are also things of wood and clay, and some of them are used for honorable use, and others for dishonorable use, so in the Church, in the great and glorious house of God, there are persons shining with virtues, like gold and silver, and there are persons corresponding to wood and clay. The former are worthy of respect, and the latter have no honor. The Apostle does not say who are the first and who are the last, but indicates the reason why God is pleased to tolerate in his Church, together with the good - true Christians, and the bad, only in the name of Christians. In the house, the owner tolerates thin vessels as long as they are good for something, even low, without expecting, of course, that they will ever be needed for honorable use. The Lord in His Church tolerates bad Christians, perhaps because they are still fit for something, and most importantly, because a free creature who does not believe and lives badly can come to his senses, come to his senses and change for the better. This is what the apostle means when he says: “whoever is clean from this” - from what makes him like a vessel of bad honor - from passions and sins, he will be an honorable vessel, sanctified by the grace of the Holy Spirit in the Sacraments, and will be needed by the Lord God and fit for every good deed. That is why the Lord tolerates sinners in His Church, waiting for their correction. At the conclusion of this section on pastoral prudence, Saint Paul briefly indicates what a prudent shepherd should avoid and adhere to. 2:22. In order to be a vessel convenient for the Master Lord in His Church, and to lead others to the same, Saint Paul shows Timothy what he should avoid and what he should strive for. He must avoid “youthful lusts.” “Youthful lusts are not only prodigal, but every inappropriate impulse exposes youth. Whether someone is harsh in words or in deeds he displays persistence and authority, or allows himself to do anything else of the sort - all these are the essence of youthful, unreasonable aspirations. All this tends to happen when the heart is not yet moderated and established, and when the thoughts of the mind are not deepened, but easily float to the top. Therefore, so that no one gets carried away by this, what does the apostle inspire? - “Run through your youthful fantasies” (Chrysostom). Saint Paul, in addition, indicates to Timothy what he must zealously adhere to in his ministry, as a solid support for pastoral prudence. Hold on, try in every possible way, he says, to demonstrate the truth, in everything and with everyone, justice, faith, deep and sincere, love, increasing through it all good, and peace, especially with those who call on the Lord - that is, Christians not only by name, but sincere believers from the bottom of their hearts. “Trust,” he says, “not in everyone who calls on the Lord, but only in those who call on Him not feignedly, not hypocritically, who do not deceive; communicate with such people; with others you should not be meek, but only keep peace as much as possible” (Chrysostom). B) How a shepherd should admonish those who oppose the truth (2:23–26) Saint Paul gives instructions to Shepherd Timothy on how he should deal prudently with false teachers if necessity forces him to speak with them. 2:23. “Saint Paul knew that it was completely useless to enter into such competitions as there were then, and that they ended in nothing other than quarrel, enmity, insult and slander” (Chrysostom). Why? Because these competitions are childishly stupid and ignorant, both in terms of subjects and in the way they are conducted. Avoid such grumpy competitions, he says, and here’s why. 2:24–26. “During competitions, even if they are necessary due to circumstances, the servant of God should be far from quarrels. If God is the God of peace, how can a servant of the God of peace quarrel?” (Chrysostom). What then? Should the shepherd remain silent or give in to the enemy? No. Saint Paul, in his Epistle to Titus the Shepherd, writes: “reprove with all authority” (Titus 2:15), “reprove them mercilessly” (Titus 1:13). And here Saint Paul commands to do the same, but adds: “be friendly to everyone,” not noisy or loud and arrogant, but meek. “Strong reproof, when done with meekness, can be especially moving. A strong word without meekness can only shame, but when combined with meekness, it will take the heart and win” (Chrysostom). For those who seek admonition and instruction, the shepherd must be a teacher - a kind and meek teacher, and not become angry or irritated if his teaching does not immediately bring visible benefit. The word of admonition has a slow effect on some souls and only with repeated repetition does it admonish them; “Thus, it may happen that a person who is already ready to be convinced of the truth will lose everything from our impatience” (Chrysostom). Especially when admonishing, meekness is necessary. “A soul that needs instruction cannot accept anything useful when it is taught harshly and with abuse, and although it is ready to listen, being perplexed, it will not learn anything. Anyone who wants to learn anything useful must, first of all, be disposed towards the teacher. If this is not preliminarily arranged, then nothing useful can happen. But no one can be friendly to a person who is angry and scolds. With meekness, he says. Do you see how those who want to learn should proceed? And there is no need to leave interviews with them before convincing them” (Chrysostom). Especially in view of the fact that the goal of such a conviction is the salvation of the soul. Perhaps, through gentle and patient admonition, it will be possible to bring an erring soul to repentance, and then God will bring its repentance to the end - to the decision to abandon delusions and humbly accept the truth as it is, without any doubts or hesitations. Only then will they (the opponents) be able to free themselves from the machinations of the devil, who has entwined their minds with lies - the ghost of truth, like some kind of net, so that, while doing his will, they imagine that they live and act according to their own will. C) The shepherd must distance himself from evildoers (3:1–9) St. Paul predicts to Timothy that after his (the apostle’s) death, the morals of people will become very corrupt under the influence of false teaching (vv. 1–5). There is already a germ of such hypocrisy. If you notice such people, do not indulge them. They do such and such, and they are easily recognized (vv. 6–8). Do not be embarrassed, however, they will not succeed; the common voice of the faithful will condemn them (v. 9). 1 Know this, that in the last days perilous times will come. 2 For people will be lovers of themselves, lovers of money, proud, arrogant 143 , slanderers 144 , disobedient to parents, ungrateful, unholy 145 , unfriendly 146 , 3 unforgiving, slanderers, intemperate, cruel, not loving good 147, 4 traitors, insolent, pompous, lovers of pleasure rather than lovers of God, 5 Having a form of godliness, but denying the power thereof. Get rid of such people. 6 To these belong those who sneak into houses and deceive women who are drowning in sins, led by various lusts, 7 always learning and never able to come to the knowledge of the truth. 8 As Jannes and Jambres resisted Moses, so these also resist the truth, men of depraved minds, ignorant of the faith. 9 But they will not have much time; for their madness will be revealed to everyone, just as it happened to them. 10 And you followed me in teaching, life, disposition 148, faith, generosity 149, love, patience, 11 in the persecutions, the sufferings that befell me in Antioch, Iconium, Lystra; what persecutions I endured, and the Lord delivered me from them all. 12 And all who desire to live godly in Christ Jesus will suffer persecution. 13 But evil people and deceivers will prosper in evil, deceiving and being deceived. 14 And you continue in what you have been taught and what has been entrusted to you, 150 knowing by whom you were taught. 15 Moreover, from childhood you have known the sacred scriptures, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is given by inspiration of God, and is profitable for teaching, for reproof, for correction, for training in righteousness, 17 That the man of God may be complete, equipped for every good work. 3:1. In his First Epistle to Timothy, Saint Paul, at the inspiration of the Holy Spirit, predicted to him the coming apostasy of many from the faith under the influence of spirits of evil (see 1 Tim. 4:1). Here he predicts the corruption of morality as a consequence of the first. Such a difficult time, or difficult state, will come for Christians, he says, in the last time - in the time following the death of the Apostle. He further indicates the reason for this fierce time. 3:2–5. A fierce time, he says, will come for the Christian life, because there will come an extreme corruption of morals, which will grow from the root common to all passions - self-love. It will suppress brotherly love and love of God and will establish such orders in life that there will be no peace for anyone, not even the self-lover himself. A selfish person looks after only his own good. But since he alone cannot live happily without others, the selfish person, by the very fact that he does not care about others, harms himself or plots against himself. All passions come from self-love. The most important, ancestral ones are pride, greed and voluptuousness. Saint Paul in this place indicates primarily the products of pride, but of the other two he remembers only the ancestors themselves - the love of money and the love of voluptuousness. People, he says, will be lovers of money. To have is an everyday need. To prevent it from overpowering a person and making him a miser, God has placed in his heart compassion for those in need, which prompts him to help others. But when self-love takes possession of a person, then compassion for others fades away in his heart: he needs everything for himself, does not care about others - that’s what a miser is. They will be majestic and proud. From self-love, greatness develops - elevation above others, pride - with self-exaltation, neglect, pushing around others. From pride comes blasphemy - “wrong feelings towards God, rebellion against God” (Chrysostom). “He who is puffed up over people will easily be puffed up before God. He who despises slaves like himself will gradually come to despise the Lord Himself - God” (Chrysostom). They will be disobedient to their parents, for whoever blasphemes God, how will he honor his parents? They will be ungrateful. Ingratitude is the daughter of pride, which believes that what is done for it should be so. On the other hand, it is the fruit of the love of money. “The money lover considers everyone his enemies, wanting to take everything away from everyone. Even if you gave him all your property, he will not show you any gratitude, but will be annoyed that you did not have more wealth and did not make him the owner of more. Even if you made him the ruler of the universe, he will not express gratitude to you, but will think that he received nothing. There is no person as ungrateful as the lover of money, and so insensitive as the lover of greed" (Chrysostom). They will be unrighteous - inappropriate, not what they should be by rank, condition, position, place. Unloving - alien even to kindred love for their own. Unreconcilable - they do not accept any concessions to end the discord, they separate once and for all and avoid any reconciliation. Slanderers are those who think unfairly and speak ill of others. These are those who, not seeing anything good in themselves, find consolation in slandering others in order to undermine the good opinion of them. Incontinence - “in the tongue, in the belly, and in everything else” (Chrysostom). Not meek - “harsh and violent in their gaze, words, movements. Hence - bestiality, ferocity, when someone is avarice-loving, ungrateful and intemperate” (Chrysostom). Those who are unkind are the enemies of every good or every good and desirable person. Traitors - friendship or partnership, not in the form of the common good, but in the form of their personal interests, to spite others. Impudent people - “having nothing solid in themselves” (Chrysostom), rush here and there, or break like bears, are arrogantly fast, and decisive in business. Pompous - full of arrogance, arrogant - puffed up, they think a lot about themselves, although they have nothing good in themselves. Voluptuous people are more than lovers of God - they live for their own pleasure, in which he who loves to find pleasure does so. The sensualist no longer values ​​anything else - neither the law, nor the truth, nor the fear of God, and is ready to sell everything for sweetness. Even in the church of God, where he sometimes goes, he does not seek and love God, but the sweetness that church orders and laws give or promise. Having an image of piety, but denying its power. But, despite this disposition and feelings of their hearts, they, living among Christians, outwardly adhere to all the orders of their lives, but in their circle they usually not only become hypocrites, but openly blaspheme everything Divine and blaspheme everything. “Their image of piety is only an outward appearance without strength. Just as a body is beautiful and flourishing, but has no strength, like a painted image, so is right faith without works. Let's imagine that some money-lover, traitor or arrogant person maintains the right faith. What is the use of this if he is not distinguished by anything befitting a Christian, if he does not do anything characteristic of piety, does not surpass the pagans with his wickedness, serves as an infection for his loved ones and a reason for blasphemy against God, if he disgraces the teaching with his deeds? (Chrysostom). “St. Paul, through Timothy, exhorts all Christians to avoid such people” (Chrysostom). It is not difficult to recognize such people; they not only live badly themselves, but also try to seduce others, especially women and through women. 3:6–7. Wanting to warn Timothy against the corrupters who are about to be, Saint Paul points out their methods of corrupting others, which existed in the beginning even then, namely: they corrupt entire families through suitable women, greedy for innovations, but not firm in the truth and moral life. Having identified such people, they, like thieves, by cunning or deceit, creep into their homes and plant their false teachings in the minds of frivolous women, seduce them, draw them to their side, taking them as if into captivity. Not all women, of course, succumb to such seductions, but only those who are burdened with sins and driven by various lusts or desires, for example, love of fame, vanity, ambition, under the influence of which they always learn, want to know a lot, but, says St. Paul, they can never reach the knowledge of the truth. “Why is it so that they are always learning, but cannot know the truth? Because their minds have become dull, and this is because they are mired in lusts and sins” (Chrysostom). Another sign of corrupters is that they will stubbornly resist the truth. 3:8. God determined to lead the Jewish people out of Egypt and sent Moses and Aaron to Pharaoh to tell him in the name of God to let the Jewish people go. To prove that they were sent by God to the Jews, they performed a number of miracles before the eyes of Pharaoh, turning a rod into a serpent, water into blood, and bringing frogs out of the water, which filled the entire land of Egypt. Pharaoh called his magicians, who did the same with their spells, and Pharaoh did not believe the messengers of God and did not let the Jewish people go (see Ex. ch. 6-8). Just as the Magi, says Saint Paul, opposed Moses, the messenger of God, so the false teachers of Ephesus resist the messengers of the Lord Jesus Christ - the apostles and their true teaching about the Savior and salvation. Why do they rebel against the truth? Because their mind is corrupted, or perverted, by an internalized lie accepted as the truth. It is mixed up everywhere in their judgments about the truth and does not allow them to know it. On the other hand, the mind is corrupted by passions that distract it from the truth (cf. Ps. 53:2). To accept true faith, you need a mind untouched by passions. That is why such people are ignorant even in the faith. But their success will be only illusory. 3:9. They, he says, will not be successful in deceiving Christians, just as the Egyptian sorcerers did not have success. Just as at first they had some success with their spells in the eyes of Pharaoh and the people, and then they could no longer imitate Moses and Aaron, and everyone saw their weakness before the messengers of God, so the false teachers will have little success at first, and then everyone will see their stupidity - madness, and will leave them. This way the fog they caused will dissipate and the ghosts will disappear. Section two. Instructions Encouraging Timothy for Proper Shepherd Service (3:10–4:8) Firstly, the apostle encourages him to courage (3:10-13), secondly - to vigilant zeal (3:14-4:4), thirdly - to sobriety (4:5-8). 3:10–11. It is not the first time for you and me, as Saint Paul says to Timothy, to enter into labor and endure. From the very beginning until now you have shown so much constancy, courage, patience: you followed the teaching received from me - about faith in Christ and life according to faith, life - how I acted in different circumstances, greetings - my zeal and zeal with which I performed my ministry, faith - my confidence in God that He will never abandon those who work for His glory, long-suffering - when encountering obstacles in the way of my activities, love - the compassion with which I am always disposed to everyone (cf. 2 Cor. 11:29; Gal. 4:19), patience in persecution, as I bravely endure them. You saw all this in me and manifested it in yourself, together with me you endured persecution and suffering from beatings and wounds we received from our persecutors, which, for example, happened to me in Antioch, Iconium, Lystra (probably during his fourth journey through Crete and Phrygia, as Saint Chrysostom thinks). You have no need to list these persecutions and sufferings, you know that yourself. But what is the inspiration for Timothy? Not in the suffering in itself, but in the fact, Saint Paul tells him, that in all this suffering God provided him with the most living help: “The Lord delivered me from all.” From here it goes without saying: take heart! The Lord will deliver you too. Conduct the work of evangelism as I did, not paying attention to troubles and not being at all embarrassed by them. Persecution and suffering are the common lot here on earth for all those who live piously. 3:12–13. It is not only you and me, he says, who are subjected to persecution and suffering, but also all who live piously. For “the present time is a time of struggle against evil, a battle with the culprit of evil - the devil, a time of sorrows, sighs, and a field of exploits. The time of peace will come later, and now the time of effort and labor” (Chrysostom). The principles by which the followers of Christ are guided are completely different from those that govern those living on earth and eager to find their paradise here. These two classes of people do not get along together, and the earthly, as masters, crowd out those who seek heaven, as wanderers and strangers on earth. The owners of the earth are not guided by good principles, and they themselves, evil and deceivers, apparently prosper. But their success and prosperity are illusory, because they are based not on the truth, but on a lie, which plunges them more and more into evil. The reason for their prosperity is that there are people who succumb to their seductions. So you, he says, don’t expect anything better here on earth. It is good for us that the goodness of God turns these persecutions and sorrows into eternal good for us, so that we can cry with confidence and complacency: “Glory to God!” II. Be Zealous (3:14–4:4) A) Continue yourself in the saving doctrine you have received (3:14–17) 3:14–15. “St. Paul presents two incentives to Timothy so that he remains firm in the accepted teaching and is zealous for it. The first thing is that you, he says, learned not from someone, but from him - Paul, and this is the same as from Christ. The second thing is that you, he says, did not learn yesterday or yesterday, but from childhood, and have Divine knowledge deeply rooted in you. And it will not allow you to do anything unreasonable” (Theophylact). Timothy was taught faith and life according to faith by Saint Paul, and through him - by Christ the Lord Himself, who taught Saint Paul. Timothy accepted this teaching - “the essence that has been entrusted to you” not only by memory, but with heartfelt conviction, of which he was convinced and confirmed to the point of tangibility by the signs and wonders of the apostle. Saint Paul recalls all this to Timothy and commands him: “abide in this” - be unshakable and firm and take care of the guardianship of what has been entrusted to you, for you received it from Christ the Lord. In addition, “you, he says, studied the Holy Scripture from an early age, you were raised on it, and therefore your faith should be firm and nothing should harm it. Its root lies deep and has been strengthened for a long time, therefore nothing can uproot it” (Chrysostom). In the words of the apostle one hears a “farewell speech” (Chrysostom). He seems to be saying to Timothy: “Until now I have taught you, but soon I will be gone, then you will need to seek instruction in Scripture. Guided by bright faith in the Lord (without faith Scripture is dark), you can find in it everything you need for salvation. The Scriptures are able to make you wise in every way for salvation.” For “the Scriptures set forth what ought to be done and what ought not to be done. He who knows the Scriptures as he should is not tempted by anything that happens to him, endures everything courageously, accepts some by faith and attributes it to the incomprehensible economy of God, and for others he sees reasons and finds examples in the Scriptures” (Chrysostom). The Holy Scripture is, and should be, adds Saint Paul, a guide on the path of salvation not only for shepherds, but for all who want to be saved. 3:16–17. All Holy Scripture, the entire Bible, is inspired by God, because in it, through the prophets and apostles, God’s very grace, or the Holy Spirit, spoke the truth of God (cf. 2 Pet. 1:20–21). It is “useful for everyone’s learning” - it enlightens the mind by communicating to it the knowledge of all the truth that is needed in our situation. Having taught the truth, Scripture also leads to reproof, and exposes both lies and faulty life. Having exposed, he disposes and leads to the correction of both false views and bad life habits. He who has corrected his ways needs to know how to walk the right path, not going astray, but becoming more and more improved and confirmed in the truth. And Scripture teaches him this, useful for instruction in righteousness, “it teaches us all kinds of virtues” (Theodoret). “All this leads to perfection and makes us God’s own” (Theodoret). Why does Saint Paul add: “let the man of God be perfect” - let him become a man of God, dedicated to God and perfect, fit, prepared for every good work, one who knows and knows how to do every good thing, and does it in the best possible way. This is what Scripture makes of a man who is guided by it and carefully studies it. All the more necessary is the teaching of the Holy Scriptures for the pastor to guide him in his pastoral ministry. B) Be tireless in preaching the Scriptures to others (4:1–4) Having indicated to Timothy the motives and guidance for his zealous pastoral service, Saint Paul further indicates both the goal of such pastoral activity - the salvation of the souls of the flock, and the means - conviction through the preaching of the true word. And for inspiration, he points to the terrible Judgment of God and the increase in lawlessness. 1 Therefore I charge you before God and our Lord Jesus Christ, 2 Who will judge the living and the dead at His appearing and His kingdom: preach the word, be persistent in season and out of season, reprove, rebuke, exhort with all long-suffering and edification. 3 For the time will come when they will not endure sound doctrine, but according to their own desires they will heap up for themselves teachers, having itching ears; 4 And they will turn away their ears from the truth and turn to fables. 5 But be vigilant in all things, endure tribulations, do the work of an evangelist, fulfill your ministry. 6 For I am already becoming a sacrifice, and the time of my departure has come. 7 I have fought the good fight, I have finished my course, I have kept the faith; 8 And now there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me on that day; and not only to me, but also to all who loved His appearance. 9 Try to come to me soon. 10 For Demas left me, having loved this present age, and went to Thessalonica, Criscent to Galatia, Titus to Dalmatia; Only Luke is with me. 11 Take Mark and bring him with you, for I need him for service. 12 I sent Tychicus to Ephesus. 13 When you go, bring the phelonion that I left in Troas with Carpus, and books, especially leather ones. 14 Alexander the coppersmith did me a lot of harm. May the Lord reward him according to his deeds! 15 Beware of him, too, for he strongly opposed our words. 16 When I first answered, no one was with me, but everyone left me. May it not be imputed to them! 17 The Lord appeared to me and strengthened me, so that through me the gospel might be established and all the Gentiles might hear; and I got rid of the lion's jaws. 18 And the Lord will deliver me from every evil deed and preserve me for His Heavenly Kingdom; to Him be glory forever and ever. Amen. 19 Greet Priscilla and Aquila and the house of Onesiphorus. 20 Erastus remained in Corinth; I left Trofim sick in Milita. 21 Try to come before winter. Evvul, and Pud, and Lin, and Claudia, and all the brethren greet you. 22 The Lord Jesus Christ is with your spirit. Grace be with you. Amen. 4:1. In order to inspire Shepherd Timothy to zealously fulfill his pastoral ministry, Saint Paul places the shepherd before the face of God at the moment of the Last Judgment, when he will have to give an account of his ministry. He seems to be saying this: God the Father and the Lord Jesus Christ will judge you at the Last Judgment, where everyone will be gathered - the living, those who lived to see this judgment, and the dead, those resurrected, if you do not fulfill what I command you. 4:2. This is the main work of the shepherd, which, if fulfilled, will justify him, and if not fulfilled, will condemn him at the Last Judgment. And no other virtues will save him if he turns out to be faulty in this regard. “Preach,” he says, the word – do not hide the gift that is in you, but zealously teach others the word of God. The insistence is always on preaching not only at a certain time, but at the right time and at the wrong time. Do not set a specific time, let you always have time for this, and not only during times of peace, tranquility or being in church, even if you were in danger, even in prison, even if you were preparing to go to death, and at this time reprove and do not stop admonishing. Then it is timely to denounce, when it can be successful, or when an opportunity presents itself” (Chrysostom). Saint Paul shows the pastor three forms of preaching: “reprove, rebuke, entreat.” When, he says, you find someone sinning or intending to sin, then do not miss the opportunity - expose him. Reproof has the purpose of revealing wrongheadedness or wrongness in behavior and bringing to consciousness of guilt and arousing repentance and a desire for correction. It requires a strong heart, a lot of courage, so as not to be ashamed of the face of the person being accused. After rebuking and bringing the sinner to consciousness, use your pastoral authority to forbid him - force him to correct himself, use compulsory church punishments. But harsh measures alone cannot always achieve success. They often harden even more the reproached and forbidden. Therefore, Saint Paul offers a third form of preaching: beg - entreat, persuade, console. This is so that the sinner will willingly and with pleasure carry out the work of self-correction. All these forms are so necessary that if any of them are omitted, then the rest is useless. “If you,” says Saint Chrysostom, “prohibit without reproof, then you will seem impudent and no one will listen, but if you reprove in advance, then the listener will accept the prohibition, but without that he will remain shameless. On the other hand, if you begin to reprove and rebuke, even with force, but do not offer consolation, you will again ruin the whole thing. For reproof in itself is unbearable if it is not dissolved by consolation.” Since here we are dealing with the correction of infirmities, and they do not suddenly lend themselves to destruction, the shepherd most of all needs patience or long-suffering. Since the correction of spiritual infirmities consists in freely changing the thoughts, feelings and dispositions and changing the convictions of the sinner, then the pastor must primarily direct his teaching towards this and combine edification with long-suffering - lovingly teaching sound teaching, not being annoyed at failure, but patiently awaiting success. Only then will he be there. So that the shepherd does not fall into the temptation to put off the work of preaching until tomorrow, Saint Paul adds an encouragement: hurry up, the time will soon come when many will no longer listen to the words of truth. 4:3–4. If, he says, the shepherds do not fulfill my commandment - to persistently teach their flock, to reprove at the right time and at the wrong time, to rebuke and plead with the lost, and through measures of long-suffering love and teaching to strengthen them in the truth, then the result will be that the flock will completely lose the habit of sound teaching. Remaining ignorant of the truth, they will accumulate empty thoughts, and through this they will become dull to perceive the truth. If sinners are not admonished in a timely manner, they will become ossified in depravity and become incapable of accepting admonition and reproof. Therefore, we must hurry and enlighten them with sound teaching and accustom them to virtues before they become dull to accept sound teaching and become hardened against reproof. When it comes to this, then they will not listen to sound teaching, but instead of their lawful shepherd, they will arbitrarily recruit teachers according to their lusts, who will leave them to live as they please, and will teach them only what they like, what will tickle their ears. Under the influence of such a self-willed life and such flattering teachers, people will naturally completely reject the truth - not out of error and ignorance, but consciously, and instead of the truth they will “turn to fables,” to dreamy teachings, which, occupying the imagination with attractive fantasies, leave the conscience alone, without awakening it and not disturbing it with the demand for correction in views and life. Therefore, the shepherd does not need to bring matters to such a sad state with his laziness and negligence. III. Conduct the work of the gospel soberly and wisely (4:5–8) 4:5. You, he says, vigilantly, soberly watch over everything, “work, warn, bring the sheep entrusted to you to a safe state before the (mentioned above) infection sets in” (Chrysostom), endure sorrow - do not regret and do not spare yourself, as long as this is required by the well-being of the flock and the good of the flock. Do the “work of an evangelist” - complete the work entrusted to you as an evangelist of salvation, do not let your zeal go out, but kindle it more and more for pastoral service. Perform your service satisfactorily; complete the work of service, so that both your conscience and everyone who sees your service will say that you did everything that you could do in your position: where you needed to be, you were, whether you should have spoken, you did not remain silent, whether you should have acted, you did not withdraw from the work. In a word, just as I was everything to everyone in order to save at least some (see 1 Cor. 9:20-22), so be you, be my deputy, for the end of my life and work is approaching. 4:6. Saint Paul says something like this: diligently carry on the work of an evangelist, for the end has already come for me, “I am already becoming a victim.” Just as a sacrificial animal is brought to the altar for slaughter, so I am prepared for slaughter. “The time of my departure” - permission from this earthly life - has come. There is no one after me to watch over this matter except you, my beloved student. I leave you as my deputy in the work of God. Work hard and inspire yourself to work with the example of my labors. 4:7–8. “Saint Paul, knowing that a painful death is imminent for him, wants to leave Timothy an example of pious life and sound teaching, so that through such succession true teachers will never cease to exist in the Church. He recalls that he strictly observed everything that was obligatory for him and soul-saving for others, that not only in words, but in his very deeds he set an example for those listening; that before his Creator he appeared as a faithful steward and steward, silently preaching the truth everywhere and, fighting against the principles and powers of the world with all zeal and wisdom, he left an example of how they should be defeated, in order to arouse zeal in his disciples, both to inviolably observe the teaching and to fight the good fight, so that through this they too would become worthy of crowns from God” (Ambrosiastes). All his tireless, apostolic work, in which he illuminated Asia and Europe with the light of truth, all the hardships, hardships, sorrows and spiritual joys that he experienced during this good deed leading to good, he now went through to the end, preserving intact, despite many internal and external temptations, the faith he had learned from Christ the Lord, and what he received from him, he passed on to others. My career, he says, on earth I passed to the end flawlessly. Now I am waiting for the crown of righteousness for my exploits and labors, prepared for the righteous and bestowed by the righteous verdict of the Righteous Judge. It is already observed for me, it is already ready, but has not yet been received by me, although there is no doubt that it will work out, because my conscience testifies to me that I did everything that I should have done, and the Judge, who will distribute them on the day of Judgment, as the Righteous - the Just, will not deprive me of my well-deserved reward. Isn't that daring? Not at all. A believer who has entered the realm of God by faith and remains faithful to the faith and orders of God in everything cannot speak or feel otherwise. But such confidence is the fruit of a lifetime of labor, as the apostle expresses in the following words: “not only to me, but also to all who loved His appearing.” The appearance of the Lord here is His second coming to the Judgment. Who can love this phenomenon without observing faith and fulfilling the commandments of the Lord? After all, He will then come to test how someone fulfilled His will, and those who fulfilled them should be rewarded properly, and those who did not fulfill them should be punished. With all that has been said, Saint Paul seems to be saying this to Timothy: follow my example in everything, be inspired by it in your pastoral service, and the Lord will reward you with the crown of righteousness on the day of Judgment (Chrysostom). 4:9–12. Anticipating the approach of his martyrdom, Saint Paul, as a loving spiritual father, strongly desires to once again see his beloved son, Timothy, and convey to him verbally his additional instructions: “try,” he says, “to come to me soon,” before the onset of winter (v. 21). And he needed this all the more because those who were with him, some left him, fearing persecution and sorrows, for example, Dimas, his assistant, “having loved the present age” - peace, security, went to Thessaloniki, and he himself sent others with his apostolic assignments: Criscent - to Galatia, Titus - to Dalmatia. Only Luke remained with him. Saint Paul, even in prison, did not cease to care about the welfare of the Churches, and yet there was no one left to send to this or that Church on assignments. Therefore, he orders Timothy to take Mark with him and bring him to Rome; “For I need him,” he says, “for service,” not for him personally, but for the Gospel. But how will the Church of Ephesus remain without a leader? The Apostle says that he is sending Tychicus there for a while to replace Timothy, with whom he is probably sending this letter to Timothy. Then he gives Timofey personal instructions. 4:13. Saint Paul, leaving Ephesus for Macedonia and Achaia in the hot summer and having the intention of soon returning to Ephesus again (see 1 Tim. 3:14), left in Troas with Carp an extra burden - a phelonion, cape or cloak, perhaps woven by himself from sheep's wool and protecting him from rain and cold, and books written on papyrus and leather. Now, in view of the approaching winter, in order to keep warm in a damp and cold prison and while away the time of painful loneliness, he orders Timothy, who should have come to him before the onset of winter, to seize his phelonion and books, especially more expensive in content and therefore written on the skin, perhaps the Holy Scriptures, and bring them to him. Then he gives him a warning. 4:14–15. During Saint Paul’s last stay in Ephesus, some coppersmith, Alexander, unknown to us, did a lot of harm to the apostle and the cause of his preaching. The Apostle delivers him to the judgment of God and, as it were, expresses a desire that the Lord, by His righteous judgment, would remove him from causing harm to the cause of the gospel. Saint Paul orders Timothy to move away from this fierce opponent of the Gospel, perhaps not to enter into conversations with him. Finally, he informs Timothy about his court affairs. 4:16–18. The Romans had a public trial of criminals. The accused could have a defense lawyer and could call witnesses in his favor. At his first trial, Saint Paul had neither a defender nor witnesses in his favor. “Everyone,” he says, “left me” out of fear, so that they themselves would not be subjected to trial and condemnation for belonging to Christianity. May the Lord not blame this, he says, and it was not out of evil intentions that they did this to me, but out of the weakness of their faith. But the Lord Jesus Christ did not abandon him. He was always the Leader and Comforter of Saint Paul. courage, “did not allow himself to lose heart” (Chrysostom) in the face of death and inspired him to defend his ministry and the Holy Gospel, which he preached. Since he had no defenders, he himself probably made a defensive speech at the trial about the height and purity of his apostolic activity and the faith of Christ, which he preached. And his speech was so convincing and strong that both the public present at the trial and the judges themselves were left with the conviction that the truth was on the side of the Gospel, or, as he says, “the gospel was established,” and the news of this spread everywhere among the pagans - “all the pagans heard.” On the other hand, his inspired speech impressed the judges themselves. Before the apostle's speech, they were ready to sentence him to death; he was already as if in the teeth of a lion, preparing to devour him. But after the speech, the judges did not dare to sentence him to death, but left his case until a second review and research. Thus, he says, the Lord delivered me “from the jaws of the lion” - from death this time too. This clear help of the Lord strengthens Saint Paul in the hope that the Lord will not leave him further, in his dejected state before the onset of martyrdom. “And the Lord will deliver me,” he says, “from every evil work” - from every sin, that is, he will not allow me to relax before death and fall into any mental temptation, and will save me - keep me for His Heavenly Kingdom “pure from all sin” (Chrysostom). To him, the Lord Jesus, be glory forever and ever. Amen, St. Paul ends his hope in the Lord. Finally, he ends the message with greetings and good wishes. 4:19–21. Aquila and Priscilla are those persons whom the apostle often mentions, with whom he lived in Corinth, and in Ephesus, and in Rome, and now, probably, settled permanently in Ephesus. The apostolic greeting was a considerable consolation for them, served as proof of his respect and love for them and brought them great grace (Chrysostom). By greeting the house (family) of Onesiphorus, St. Paul expresses his gratitude for the feat of the head of the house (see Chapter 1:16). He informs Timothy that those accompanying him, Erastus, remained in Corinth, but Trophim fell ill on the road, and therefore was left with the brethren in Miletus. Inviting Timothy to his place in Rome, Saint Paul supplements this invitation: “try to come before winter,” so as not to be delayed somewhere on the road. After this, he sends greetings to Timothy from the Roman brethren: from Evvul, Pud, according to legend, a Roman senator, and his wife Claudia. In their house there was a Christian church, called Pastoral, from Linus, the first bishop after the apostles, and all the other brothers - Roman Christians. 4:22. “There is nothing better than such goodwill. Do not grieve, he says that I am far from you and languishing in chains, the Lord is with you. And he did not say: “with you,” but with your spirit, otherwise God cannot be with us” (Chrysostom). All interpreters see in these words an indication of the grace of the Holy Spirit. Saint Paul desires and asks for this spiritual grace from God and for all who believe in the Lord Jesus: “grace is with us” (and not with you), - this is how Saints Chrysostom, Theodoret and other eastern interpreters read these words. Amen. Martyrdom of the Holy Apostle Paul - Rome, 68, June Did St. Paul receive his old phelonion and books, and especially his dear parchment (leather) scrolls? Did Timothy himself come to him? Nobody can answer this. Somewhere, a court again gathered to judge Saint Paul in the presence of a close crowd of curious or hostile Jews and pagans; his case was heard again on the occasion of his second defense, or second presentation of the charge against him, and this time the majority of the assessors dropped the tablet of condemnation into the ballot box, and the presiding judge pronounced the sentence: “To be beheaded,” - since the prisoner, although accused of adhering to a dangerous and illegal superstition, was still a Roman citizen. Was he alone during this interrogation, as during the first one? Did the pagans hear from him again about Jesus and the resurrection? Such questions are asked in vain. One thing only we can be absolutely sure of is that the great apostle listened to the verdict pronounced on him not without a feeling of joy. Under the escort of a centurion and soldiers who were ordered to supervise the execution, he left Rome through the gates that are now named after him. The sad procession continued for almost six miles. Perhaps, from a distance, modestly, so as not to reveal themselves as his adherents, several poor Christian slaves followed him. It is possible that he was seen off with gloating, like the Lord Jesus, by the Jews who were angry with him. About five versts from Rome, not far from the Ostian road, there is a green, flat valley with low hills all around, known as the “Three Fountains.” They were ordered to stop there. The condemned man knelt down, bowed his head, the sword flashed, and the life of the greatest of the apostles was extinguished. Near the place where he suffered, timid followers probably buried him in an unknown grave - in some place that was remembered by two or three disciples who knew and loved him. This was, as interpreters believe, in the year 68, the last year of the reign of the insane Nero. Thus, Clement, Bishop of Rome, a disciple of St. Paul, claims that the holy Apostle preached to the extreme west, which, obviously, was Spain in relation to Rome. Many Fathers (Eusebius, Athanasius of Alexandria, Cyril of Jerusalem, Epiphanius of Cyprus, John Chrysostom, Jerome, Theodoret and others) affirm positively that St. Paul traveled to Spain and suffered martyrdom in Rome. In glory - “temperate.” In glory - “deceived by the mind.” In glory - “bad things for the sake of profit.” In glory - “the commandments of men.” In glory - “to be sober.” In glory - “homes are good for those who rule.” This phrase, the interpreters believe, should be considered as the conclusion of what was said in the 7th verse, although it begins the 8th. In glory - “not filthy acquisitive.” In glory - “Yes, it’s due.” In glory - “Whenever they become furious about Christ.” See Dionysius of Corinth in the Epistle to the Romans. In glory - “rest”; in Greek - cooled. In glory – “ruling”; in Greek the right is cutting and cutting off. In glory - “not well-loved.” In glory - “long-suffering.” In glory - “the essence has already been entrusted to you,” in Greek. - what have you verified?