Bible online. Interpretation of the First Epistle to Timothy of the Holy Apostle Paul One wife's husband

But if anyone does not provide for his own, and especially for those of his household, he has renounced

faith and worse than an unbeliever (1 Tim. 5:8).

1. Many think that their own virtue is enough to save them, and that if they dispose of their lives well, then there is nothing more to save them.

will be missing. But they think wrong. And this was proved by the one who buried one talent, brought it back not diminished, but returned it whole and as it was received. Blessed Paul proves the same thing here when he says: "But if someone does not provide for his own, and especially for those of his household." Care means everything - both about the soul and about the body, since the latter is also care. The one who does not care about his own, especially about home, that is, belonging to its genus, worse than wrong. This is what Isaiah, the head of the prophets, says: do not hide from your soul mate(Isaiah 58:7). Indeed, how can he be merciful to strangers who despises people of his own kind and his relatives? Will not everyone call it vanity when someone, while doing good to others, despises and does not spare his own? Or, on the other hand, if, in instructing the former, he leaves the latter in error, despite the fact that it would be more convenient and fair for him to do good to the latter? Without a doubt. Will it not then be said that it is possible to call Christians merciful when they despise their own? And wrong, - He speaks, - worse. Why? Because the latter, if he despises strangers, then at least does not scorn those close to him. What was said (by the apostle) has the following meaning: whoever neglects his own, he violates both the law of God and the law of nature. But if he who cares not for his relatives has renounced the faith and has become worse than an infidel, then where should he be referred and where will he take his place who offends his relatives? But how did he renounce the faith? They say they know God, - He speaks, - and deeds are renounced(Tit. 1:16). Meanwhile, what commands the God in whom we believe? Do not despise those who are related to us by tribal kinship. How then can he who denies this believe? Let us think of this, all who, saving money, despise their neighbors. For this, God established family ties so that we would have more opportunities to do good to each other. Therefore, if you do not do what an infidel does, then have you not abandoned the faith? So, faith does not consist in believing only by confession, but it is also necessary to show righteous deeds. It is possible to believe in any deed, and not to believe. Speaking of satiety and voluptuousness, (the apostle) says that she not only perishes because she is satiated, but also because she is forced to despise her neighbors. And he says it rightly, because the one who lived for the womb died because she rejected the faith. But why does it become worse to be unfaithful? Because it's not all the same - to despise, near, and far. From what? Because much

it is more shameful to despise a friend than a stranger, a friend rather than a foe.

A widow must be elected no less than sixty years old, having been the wife of one husband, known for good deeds. (vv. 9-10). (Apostle) said: let them learn to honor their families and pay tribute to their parents, said that voluptuary died alive, - spoke, - but whoever does not provide for his household is worse than an unbeliever- said that, who does not have this, she is not worthy to take a place among widows. And now he says that she must have. What? Shall we judge her by her years? What is the merit in this? After all, it did not depend on her to live sixty years. Not by age alone (should be judged), he says, so that even if she crossed over this age, but did not have merit, then even then she should not be ranked (among widows). Why he determines the age with such accuracy, he indicates the reason for this later, based not only on his own consideration, but on the position of the widows themselves. In the meantime, let's hear the next words. Known, - He speaks, - for good deeds. In what cases? If she raised children(v. 10). Truly, it is an important thing to bring up children. But the upbringing of children does not consist simply in feeding children, but in bringing them up as they should, just as the apostle said above: if he continues in faith and love and holiness with chastity(1 Tim. 2:15). Do you see how everywhere he puts favors given to loved ones above those given to strangers? Before says: if she raised children, and then: received strangers, washed the feet of the saints, helped the needy and was diligent in every good deed(v. 10). But what if she is poor? And then she is not deprived of the opportunity either to raise children, or to receive wanderers, or to console the mournful. She is no poorer than the one who put in two obols. Let us suppose that she is poor, but she has a house, does not live in the open air. If the saints, - he says, - washed my feet. It doesn't cost. Known for good deeds. What command is he giving here? He commands to provide material assistance, since women are especially capable of serving, making a bed, and calming.

2. Oh, what great perfection he requires of a widow! Almost the same as from a person invested with episcopal dignity, because the expression: known for good deeds makes such sense that if she herself could not do this, then at least she took part, served. From-

cutting luxury, (the apostle) wants her to be caring, diligent, constantly in prayer. That was Anna. Look, he demands from a widow such perfection as he does not even demand from virgins, despite the fact that he also demanded great perfection and high virtue from these latter, namely, saying: decently and unceasingly [served] the Lord without entertainment. (1 Cor. 7:35), he is, as it were, in in general terms stands for every virtue. Do you see that in order to become a widow, it is not enough not to enter into a second marriage, but much more is needed? In fact, why, tell me, convinces her not to enter into a second marriage? Did he condemn it? Not; this is peculiar only to heretics. But he wanted her to practice spiritual exploits after that and turn to virtue; and marriage, although not impure, is nevertheless connected with worries. Therefore said: yes exercise(1 Cor. 7:5), does not say: let them be cleansed. Indeed, marriage causes many worries. Therefore, if you do not enter into marriage because you want to exercise in the fear of God, and meanwhile you do not exercise, then it will not bring you any benefit if you serve strangers and saints in every possible way. So, when you don't do this, you (obviously) abstain from marriage more because you condemn the matter. So the virgin - if she is not wholly crucified with Christ - rejects marriage, because she condemns it as filthy and unclean. Do you see that (the apostle) calls hospitality not just one favor, but combined with diligence, with a good intention, with zeal, which is so set to work, as if (preparing) to receive Christ himself? He wants them not to entrust the service of the saints to maidservants, but to do it themselves personally. So if I, - says (the Lord), - Lord and Teacher, washed your feet, then you must wash each other's feet(John 13:14). Even if one of them was even infinitely rich, even if she achieved the greatest fame and was exalted by the nobility of her ancestors, but even then there will not be such a distance as there was between God and the disciples. If you accept a stranger as Christ, then you have nothing to be ashamed of, on the contrary, even boast of this deed; if you do not accept him as Christ, then it is better not to accept him at all. Who accepts you accepts me- said (the Lord) (Matt. 10:40). If you don't take it like that, you won't get any reward. Abraham, as it seemed to him, received people passing by travelers; meanwhile, he ordered not everything necessary for their acceptance to be prepared by the household, but pain

he personally performed most of the service, and ordered his wife to knead flour, despite the fact that he had three hundred and eighteen household members, among whom there were probably maids. He desired, together with his wife, to receive a reward not only for expenses, but also for service. Thus, we must fulfill the duty of hospitality, doing everything ourselves, so that we ourselves may be sanctified, so that our hands may also be blessed. And when you give to a beggar, do not disdain to give yourself: after all, you give not to a beggar, but to Christ. Meanwhile, who can be so pathetic as to disdain to stretch out his hand to Christ? This is what hospitality is all about, this is what it means to really do for the sake of God. And if you proudly begin to dispose, then at least order (the stranger) to take the first place, this will not be hospitality and will not be done for the sake of God. The wanderer needs both many services and great encouragement, since it is difficult for him not to blush even after that. Since the matter by its very nature is such that a person who receives a beneficence is ashamed, then by an excess of services it is necessary to dispel his shame and show both in word and deed that the benefactor does not do good, but himself finds good, and rather receives a good deed than gives. Thus, merit is increased due to free intention. Just as the one who thinks he is losing loses everything, just as the one who thinks he is doing good loses everything, so the one who thinks he is receiving a benefit gains even more. For God loves a cheerful giver. (2 Corinthians 9:7). Therefore, you must also thank the beggar for what he takes. If there were no beggars, then you would not be freed from many sins: they are the doctors of your ulcers, their hands offer you medicine. The doctor does not bring you healing to the same extent when he stretches out his hands and applies medicine, to what extent the beggar removes the burden of your sins from you when he stretches out his hand and accepts alms from you. You gave him silver, and with it your sins were gone. So are the priests: the sins of my people- says - they feed(Hos. 4:8). Thus, you receive more than you give, rather you receive a favor than you do a favor; you lend to God and not to people, you increase wealth, but do not decrease it; you reduce it if you do not decrease it, if you do not give it. If you received strangers, - He speaks, - washed the feet of the saints. Which saints exactly? Those who endure sorrows, and not saints in general, because there may be saints who benefit from great services from all. Go not for those who live in abundance, but for those who

whose life passes in sorrows, in obscurity, which few people know. Since you made it, says the Lord, one of the least of these My brothers, they have done to Me. (Matthew 25:40).

3. Do not let the primate of the Church share alms; serve yourself in order to receive a reward not only for expenses, but also for service; come on with your own hands, sow the field yourself. Here you do not need to set up a plow, or harness oxen, or wait for time, or cut the earth, or fight with a cold; this sowing is spared from all such care. You sow in heaven, where there is neither cold, nor winter, nor anything else; you sow in souls, from where no one can steal what is sown, but where it will be preserved forever, and with great care, and with great diligence. This myself. Why are you depriving yourself of the reward? Great is the reward for when someone can distribute the property of others. The reward is not only for when someone gives, but also for when he distributes well what is given to others. Why don't you get awards? And that there is a reward for this, listen to what they say (Scripture): the apostles appointed Stephen with the others to serve the widows (Acts 6). Be therefore also the distributor of your blessings; this is what philanthropy, the fear of God, put you on. It relieves vanity, it comforts the soul, it sanctifies the hands, it subdues the mind, it teaches wisdom, it makes you more diligent, it enables you to win blessings; you depart, taking on your head the abundant blessings of widows. Become more zealous in your prayers, look for holy men - truly saints who sit in

deserts that cannot ask, clinging to God; make a long journey, give personally; and you will get a lot of benefit if you give. Do you see the tabernacle and temporary shelter? Do you see the desert? Do you see a secluded place? Often, having set out on a journey to distribute money, you completely betrayed your soul, and were detained, and became a prisoner, and appeared as a stranger in the world. Visiting the poor is also a great thing. Better- says - to go to a house of mourning for the dead, rather than to go to a banqueting house(Eccl. 7:2). In the latter, the soul is inflamed with passion, because if you can be satiated in the same way, then you get an impulse to luxury, and if you can’t, you feel sadness. On the contrary, nothing like this happens in the house of mourning: there, not having the opportunity to be fed up, you do not get upset, but when you have it, you abstain.

Truly monasteries are houses of mourning: there is sackcloth and ashes,

there is solitude, there is no laughter, no swarm of worldly worries, there is fasting, there is reclining on the ground, everything is removed from the smell of blood, from noise, confusion and human bustle. Monasteries are a quiet haven. They are like beacons which, when placed in a harbor, shine from on high to people who come from afar, drawing everyone to their silence, preventing those who look at them from being shipwrecked, and those who look at them, not allowing them to stay in darkness. Go to them, greet them in a friendly manner, approach, touch the feet of the saints: it is much more honorable to touch their feet than the head of other people. Tell me: if some embrace the feet of statues, because they fully represent the royal image, then will you not hug the feet of one who bears the image of Christ in himself in order to receive salvation? Holy are these feet, though emaciated; meanwhile, even the head of the wicked does not deserve respect. The feet of saints have great power. That is why they send punishment when they shake off the dust from themselves. When a holy man comes to us, we should not be ashamed to do something like this for him. And the saints are all those who have the right faith and live piously; they are saints, even though they did not perform signs or cast out demons. Go to the shrines of the saints. Seeking refuge in the monastery of a holy man means the same thing as moving away from earth into heaven. There you do not see what you see at home: this place is pure in all respects, silence and deep silence reign there, yours and mine are not there. If you spend a day or two there, then you will feel even more pleasure. The day comes, or better, before the day comes, the rooster crowed, - and there is not what happens at home: the servants are snoring, the doors are locked, everyone is sleeping like the dead, the mule driver is ringing bells. There is nothing like that; but all, when the abbot wakes them, immediately, reverently putting off sleep, get up and, having made up the sacred face, stand in a row, and suddenly stretch out their hands to the mountain and sing sacred hymns. They do not need, like us, many hours in order to disperse sleep and ease the heaviness in the head. We, when we get up, sit for a long time, stretching out, and go after the need; then we wash our face, hands; then we put on shoes and a dress - and a lot of time passes.

4. And there is nothing of the kind: there no one calls for servants, because everyone can help himself, does not require many clothes, and does not need to disperse sleep,

but as soon as he opens his eyes, as a result of his sober life, he already resembles one who has been awake for a long time. Indeed, when the heart, not being weighed down with food, does not plunge into the earthly, then it does not need a long time to rise, but is immediately sober. Their hands are always clean, because their sleep is also decent: there you will not hear either snoring or yawning, you will not see either a person stretched out in a dream or naked, but everyone sleeps, lying more decently than those who are awake. Yet it comes from a good mood of the soul. They are truly saints - angels between people. And do not be surprised when you hear this - a great fear of God does not allow them to fall into a deep sleep and immerse their souls in it, but he (the dream) touches them from the outside, only to calm them down. And if such is their dream, then of necessity such must be their dreams - they are not filled with dreams and terrible visions. But now, as I said, the rooster crows, and immediately the abbot comes and, simply pushing the one who is lying with his foot, raises everyone, because there it is not allowed to sleep naked. Rising, they immediately stand in a row, and with great harmony and melodic harmony they sing prophetic hymns. Neither the harp, nor the flute, nor any other musical instrument makes such a sound as can be heard in deep silence and in the desert when these holy people sing. And these very songs are fruitful and full of love for God. During the night- says - lift up your hands to God (Ps. 133:2), and again: from the night my spirit wakes up to Thee, O God, for the light of Thy commandment on the earth Do not hide Your face from me; do not reject your servant in anger. You were my helper; do not reject me and do not leave me, O God, my Savior! (Psalm 29:9). (They sing) and the songs of David, shedding abundant streams of tears. After all, when he sang them, saying: I am weary with my sighs; every night I wash my bed; with my tears I wet my bed.(Psalm 6:7); and again: I eat ashes like bread(Psalm 101:10); and again: that [there is] a man that You remember him(Psalm 8:5)? Man is like a breath; his days are like a fading shadow(Psalm 144:4); also: do not be afraid when a person grows rich, when the glory of his house multiplies(Psalm 49:17); and again: (God) instilling like-minded people in the house God brings the lonely into the house(Psalm 67:7); also: seven times a day I glorify you for the judgments of your righteousness(Psalm 119:164); and again: I rose at midnight to praise You for Your righteous judgments(Psalm 119:62); also: but God will deliver my soul from the power of hell when he receives me(Psalm 49:16); and further: if I go through the valley of the shadow of death, I will not fear evil, because you are with me(Psalm 22:4); and again: you will not be afraid of horrors in the night, an arrow flying by day, a plague that walks in darkness, an infection that devastates

day(Psalm 90:5, 6); and again: consider us to be sheep [destined] to be slaughtered(Psalm.43:23), - then expressed his fiery love for God. And when again they sing along with the angels (because the angels then sing), saying: praise the Lord from heaven(Psalm 149:1), while we are yawning, scratching, snoring, or just lying on our backs and inventing a thousand deceptions, what good does it do them that they spend the whole night in this? When it begins to dawn, then they finally rest, and while we begin our business, they have an hour of rest. When the day comes, each of us, calling the other, talks with him about the daily expenses; then one goes out into the public square, comes to the chief, trembles, fears punishment; the other goes to the spectacle; different to their occupations. In the meantime, having finished their morning prayers and hymns, they turn to reading the Scriptures. Among them there are those who have learned to copy books. Each of them, having occupied one separate dwelling, constantly exercises in silence, no one talks nonsense, no one says anything. Then they perform the third, sixth, ninth hours and evening prayers, and dividing the day into four parts, at the end of each of them glorify God with psalms and hymns. While everyone else is dining, laughing, amused, filling themselves with superfluous food, they are engaged in singing hymns, having no time either for meals or for sensual pleasures. And after dinner, they again take up the same exercises, having first strengthened themselves with sleep. The laity sleep during the day, and they stay awake at night. Truly they are sons of light. The former, having spent most of the day in sleep, become heavy; and the latter, remaining without food until late, and studying hymns, are still sober. When evening comes, the former rush to the baths and to amusements, and the latter, freed from labor, finally sit down to eat, and do not raise crowds of servants, do not run around the house, do not make noise, do not offer many dishes that spread the smell of meat, but they serve - some only bread and salt, while others add more oil; at others, more infirm, herbs and vegetables are also served. Then, after sitting for a little while, or rather, having ended the day with the singing of hymns, each of them rests on a bed adapted to find not bliss, but only comfort. There is no fear of the rulers, no arrogance characteristic of the nobles, no slavish fear, no women's noise, no children's cry; there are not many chests there, nor an excessive accumulation

no riza, no gold, no silver; they have neither inner nor outer guard; there is no treasury or anything like that; but everything is filled with prayer, all hymns, spiritual fragrance; there is nothing carnal there. They are not afraid of the attacks of robbers, because they have nothing that they could lose; there is no money, there is only a body and a soul. If it were taken away from them, it would bring them not harm, but benefit. For for me, - says (the apostle), - life is Christ and death is gain(Phil. 1:21). They have renounced all bonds. The voice of joy and salvation in the dwellings of the righteous(Psalm 117:15).

5. Neither cries nor sobs are heard there: under this roof there are no such sorrows, no such exclamations. Of course, they also die among them - because they are not immortal in the body - but death is not considered death. And those who have departed are escorted with hymns, calling it companionship, and not removal. As soon as it becomes known that someone has died, now comes great joy, great pleasure. Or rather, no one even dares to say that such and such has died, but they say: such and such has reached perfection. Then there is thanksgiving, great praise and joy, and everyone prays that he too will have the same end, in the same way get out of this struggle, rest from labors and deeds and see Christ. If someone falls ill, then not tears, not groaning, but again prayers; and often not the hands of doctors, but faith alone restores the sick. But if a doctor is also needed, then great wisdom, great patience will appear here too. There is no wife with loose hair, no children are present, mourning their, not yet arrived, orphanhood, they do not beg the dying master of the slave to somehow provide for them: his soul is free from all this and looks only at one thing - at the last breath, how to depart beloved by God. If an illness happens, it happens not from gluttony and not from drunkenness, but the very causes of diseases are worthy of praise, and not condemnation, as well as the most (diseases): diseases come either from vigil, or from increased fasting, or from other for the same reasons why they are easily cured - to cure all these ailments, it is enough for them only not to work to such an extent.

6. Another will ask: tell me, did anyone wash the feet of the saints in the church; can you find them here too? It is possible, and very possible; on the ground only that we have described the lives of these people, let us not neglect those who are in the churches. Many such are often found among churches;

but they are hiding. Therefore, we should not despise them for going from house to house, going to the marketplace, and occupying positions of authority. And God commanded it. Protect the orphan, he says, stand up for the widow(Isaiah 1:17). There are many ways of virtue, just as pearls are many different; although they are all called pearls, but one is bright and round on all sides, and the other does not have this beauty, but has a different one. What exactly? Like coral, skillfully dressed, they have an oblong appearance, turned corners and another color much more pleasant than white, namely, some have green color, which is much more beautiful than any greenery, others are likened to the color of blood with freshness of color, still others are the blue of the sea, others are more brilliant than purple; you can find countless others that are as varied as flowers, and are likened to the color of the sun's rays. Such are the saints, namely, some strive to perfect themselves, while others contribute to the building of churches. Well therefore (the apostle) said: if she washed the feet of the saints, helped the needy. He said this for the purpose of encouraging everyone to imitate. Therefore, we also hasten to do this, so that we too can boast that we have washed the feet of the saints. If, however, it is necessary to wash their feet, then all the more should money be handed out to them and care must be taken that this remains secret. Let left hand , - says (the Lord), - yours doesn't know what the right one is doing(Matthew 6:3). Why do you take thousands of witnesses with you? Let neither the servant nor, if possible, the wife know about it. There are many temptations from the evil one. It often happens that before she never interfered, but now she will interfere, either due to vanity, or due to something else. Therefore, Abraham, despite the fact that he had a wife worthy of admiration, intending to sacrifice his son, hid it from her - although he did not know what was to happen, since he was sure that he would actually offer him in sacrifice. But what would a man in the crowd say to that? Would he not say: who is he who dares to do this? Would you accuse him of insensitivity and cruelty? The wife was not even worthy to look at her child, to hear his last cry, to look at him when he expires; he took and led him like a prisoner. But this righteous man did not think of anything like that, inspired by love. He did not see anything else, except how to fulfill what was commanded to him, and there was neither a slave nor a wife; he doesn't even

knew what was going to happen, but tried to offer a completely pure sacrifice, not defiled by tears or contradiction. See, then, with what meekness Isaac asks him, and what he says to him: behold the fire and the wood, where is the lamb for the burnt offering? What is the father's answer? God will provide for Himself a lamb for a burnt offering, my son.(Gen. 22:7,8). This was also said, as it were, prophetically, that is, that God would see His Son as a burnt offering; and so then it happened. But why, tell me, do you hide this from the one who had to be slain? Of course, you will say, I was afraid that he would not be struck by horror - I was afraid that he would not appear unworthy. Do you see with what precision he did everything? Therefore, the Scripture well said: let your left hand not know what your right hand is doing(Matt. 6:3), that is, even if we look at someone as our own member, we should not, unless absolutely necessary, rush to reveal our intentions to him, because many troubles come from this, and who is carried away by vanity, he often encounters an obstacle in this. Therefore, if possible, we must also hide from ourselves, so that we can acquire the promised blessings through the grace and love of our Lord our Lord. Jesus Christ with whom to the Father with the Holy Spirit glory, power, honor, now I am forever, and forever and ever.

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I. Greeting (1:1-2)

1 Tim. 1:1. In a typical Pauline salutation, both the author of the letter and its recipient are "named"; as usual, it has a more or less "ritual" character. Here, as in his other epistles, with the exception of Philippians, 1 and 2 Thessalonians, and Philemon, Paul presents himself as an Apostle of Jesus Christ.

This very term - "apostle" - he undoubtedly uses in its "narrow" sense, in relation to those people who were "sent" by the resurrected Christ personally (compare with the use of this word in its broader sense in 2 Cor. 8 :23 "messengers" and in Phil 2:25 "messenger"). The apostleship was conferred on Paul by divine command (Gal. 1:11-2:2; compare 1 Tim. 2:7). In several other letters, Paul emphasizes his apostolic "calling by the will of God" (1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1; 2 Tim. 1:1) .

Paul often had to defend the authority given to him by both God the Father and God the Son. His definition of God as our Savior echoes that of the Old Testament; at the same time, it is characteristic of the Pastoral Epistles (compare 1 Tim. 2:3; 4:10; Tit. 1:3; 2:16-3:4). Jesus is spoken of here as our hope, in order to draw the reader's attention to the fulfillment of God's plan of salvation through Christ (compare Col. 1:27).

1 Tim. 1:2. Although this letter was clearly intended to be read aloud in the Christian communities of Ephesus and beyond, as the immediate recipient it was addressed to Timothy. He was for Paul a true son in the faith, and this showed that he had a special place in the heart of the apostle. (In this verse, for the first time out of 19 times in 1 Timothy, Paul uses the word pistis, "faith.") He probably did not lead Timothy to Christ (compare 2 Timothy 1:5; Apparently it was Paul who ordained this young man to the ministry (2 Tim. 1:6); the apostle relied heavily on him. Grace, mercy and peace he wished him.

II. Instructions Concerning False Teachers (1:3-20)

A. Warnings Concerning Them (1:3-11)

1 Tim. 1:3. It is not entirely clear whether Paul left for Macedonia from Ephesus. Probably so, and before leaving, he asked Timothy, apparently, for the second time to stay, that is, to stay in Ephesus (Timothy, perhaps, wanted to leave there with Paul). But he had to stay to convince some in the community not to preach a different, i.e., different from Paul's, doctrine (compare 1:11).

1 Tim. 1:4. False teachers were carried away by fables and endless genealogies (compare 4:7). What the apostle meant by them is unknown. They may have been Gnostic, but most likely of Jewish origin (compare Tit. 1:14). In any case, they had no spiritual value and only led to endless reasoning, bewilderment and disputes. All this should have been avoided - for the reason that they did not contribute to the implementation of God's plan, for this plan was carried out not by human conjectures, but through faith. The discussions that grew from one to another only led to a dead end and obscured God's edification.

1 Tim. 1:5. In contrast to the aimless reasoning mentioned above, Paul's admonition to Timothy had a clearly expressed goal: to establish among believers love from a pure heart (compare 2 Tim. 2:22), a spotless (good) conscience and unfeigned (i.e. sincere) faith ( compare 2 Timothy 1:5). Each of the components of this wonderful "trio" is rooted in purity and honesty; as a whole, it generates that perfect kind of selfless love, which in its ultimate expression corresponds to God's love.

While the false teachers were motivated by empty curiosity, Paul's instruction was aimed at establishing the most wonderful of virtues by keeping the Christian doctrine pure - for the human heart is cleansed by God's truth, while errors defile it.

1 Tim. 1:6. Love, which he spoke of in the previous verse, the apostle Paul undoubtedly considered the goal of all Christian ministry (compare 1 Cor. 13:1-3). Meanwhile, regrettably, some of those who taught in the Ephesian church, who should have known this better than others, lost sight of the lofty goal mentioned and deviated (literally, they will - "lost the goal"; the same Greek word in 1 Tim. 6:21; 2 Timothy 2:18) into idle talk.

1 Tim. 1:7. More specifically, the problem with these false teachers was, as is often the case, the need to stick out one's self. These people claimed the position of respected teachers of the law, without being able to do so. However, not wanting to admit their inadequacy, they continued to say and assert what they did not understand at all.

1 Tim. 1:8. The apostle wanted to be rightly understood. He did not seek to belittle the law, which he regarded as "holy, just, and good" (Rom. 7:12). Here he emphasizes that the law is good if used properly (lawfully). What Paul condemned was the wrong, legalistic approach to it; the right attitude towards the law he welcomed (Gal. 3:19,24).

1 Tim. 1:9-10. The purpose of the law was to show people their sinfulness. This means that those who admitted their sin and turned to Christ did not need the law. Such were no longer under him, but were to walk in the Spirit (Gal. 5:13-26). Those who still did not recognize their sinfulness needed the law.

Paul gives an impressive list of examples, apparently deliberately based on the Ten Commandments (compare Ex. 20:3-17). This enumeration begins with six definitions (three by two) that are applicable to the violators of those commandments that were written on the first tablet of the Decalogue, that is, to those who sinned directly against God; they are: 1) lawless and rebellious; 2) ungodly and sinners; 3) depraved and defiled.

Further, Paul means the violators of the first Five Commandments, written on the second tablet: those who offended the father and mother violated the fifth, and the murderers - the sixth commandment. Fornicators and homosexuals violated the seventh commandment, which forbade any sin related to sexual relations. Under the man-plunderers were understood the kidnappers who committed the worst kind of theft, and, therefore, the violation of the eighth commandment could be meant here (Ex. 21:16; Deut. 24:7). It is clear that perjurer-breakers have violated the ninth commandment.

This enumeration did not mean only the violators of the tenth commandment ("Thou shalt not covet"); compare, however, with Rom. 7:7. The apostle concludes his "list" with a comprehensive reference to all behavior contrary to sound teaching (compare 2 Tim. 1:13), including, of course, the behavior of the false teachers themselves. The word "didaskalia" translated as "teaching", we meet in this message 7 times: 1:10; 4:1, b, 13, 16; 5:17; 6:1.

1 Tim. 1:11. The measure of what was "sound doctrine" and what was not, for Paul, was, of course, the glorious gospel of the blessed (i.e., blessed) God about Christ, which He entrusted to His apostle (compare 1 Thessalonians 2:4 ; Tit. 1:3) and which he preached in Ephesus (Acts 20:17-27).

B. Paul on his experience of grace (1:12-17)

1 Tim. 1:12. Apparently, the thought of his own sinfulness, combined with the thought of the gospel entrusted to him, caused a strong rush of gratitude in Paul. It is no coincidence that this verse begins with the word "thank you." A sense of gratitude was born in the apostle from the realization that God in His mercy gave him the necessary strength (compare Phil. 4:13) and, recognizing him as trustworthy, honored him with a higher service.

1 Tim. 1:13. After all, the apostle called that there was a blasphemer and a persecutor and an offender; speaking thus, he did not exaggerate for the sake of a fine word (Acts 22:4-5, 19-20; 26:9-11). And yet he was pardoned, because (so) he acted out of ignorance, in unbelief. God's anger is caused by conscious disobedience (eg, Numbers 15:22-31; Heb. 10:26). But God is kind to the ignorant and erring (Heb. 5:2). Once the German philosopher Nietzsche said: "If I could prove that God exists, I would have believed in Him even less." But Paul's unbelief was not so stubborn.

1 Tim. 1:14. Therefore, he became the object of God's mercy, and not His wrath. God's grace far exceeded the serious sin of which Paul was guilty. God poured out on him abundantly faith and love in Christ. Everything he lacked was given to him beyond measure by the grace of the Lord. Here, perhaps, is meant that power for the service of Christ, which the apostle speaks of in verse 12

1 Tim. 1:15. The reason for Paul's transition to the topic of himself, which began in 12. The verse becomes clear here: this transition was caused by a desire to testify to the purpose of the incarnation

Christ Jesus; He did not come into the world just to set an example or show that he cares about people. His purpose was to save sinners from their distressed spiritual state. (Paul emphasizes that among sinners he is the first, that is, the worst.) The apostle wanted no one to be mistaken about the purpose of the Lord. What he said on this score is true and worthy of all acceptance. (Similar phrases are found four more times in Paul's epistles: 3:1; 4:9; 2 Tim. 2:11; Tit. 3:8.)

1 Tim. 1:16. In essence, God saved Paul for this purpose, in order to show sinners the plan of their salvation by his example. As "the chief of sinners" (compare Paul's other descriptions of himself in 1 Corinthians 15:9 and Ephesians 3:8), the apostle was an extreme example. And if God had enough mercy and long-suffering towards him, then they will be enough for any other person. All who follow Him may have this example before them. The first of the sinners became a saint; one of God's worst enemies has become one of His most faithful servants. In the wide range between these two extremes, there is room for all sinners.

1 Tim. 1:17. The contemplation of God's grace, and in his own case prompts Paul to proclaim his typical doxology, which is filled with reverence and love for the Lord. In the image of the King of Ages - the exaltation of God over all the ebb and flow of human history. Incorruptible (in the meaning of "immortal") and invisible are the two main attributes of God, which testify to His eternity and spiritual nature. The word one emphasizes His uniqueness, in a typical Jewish monotheistic manner. Only this God is worthy of honor and glory forever. Amen (compare 6:16).

C. Paul's Testament to Timothy (1:18-20)

1 Tim. 1:18. After a short digression (verses 12-17) concerning him personally, Paul returns to the specific problems that confronted Timothy, with which, in fact, this letter begins (verse 3). I teach you, that is, I instruct you; implied, regarding false teachings and those who propagate them (as mentioned in verse 3). The apostle "instructed" his young disciple in accordance with the prophecies about him (regarding the calling of Timothy to the ministry and his suitability for this). When and by whom these prophecies were uttered, one can only guess.

6:12 alludes to them; thus, the conclusion is that, thanks to the mentioned prophecies, Paul was confirmed in his conviction that Timothy was a good warrior, able to successfully fight against the errors that had entered the Ephesian church. And Timothy himself, one must think, the prophecies regarding him should have inspired in the struggle and service.

1 Tim. 1:19. If in Eph. 6:10-17 Paul describes in detail the items of Christian weapons for waging spiritual warfare, but here he talks about only two of them: faith and a good conscience. They always seem to be mentioned side by side (compare 1 Tim. 1:3; 3:9). Strong in one is strong in another. And, on the contrary, defeat in one is followed by defeat in another.

So, some, having rejected (here the strong-sounding Greek word "apoteo", literally meaning "to push away"; in the New Testament this word is used in two more places: in Acts 7:27 and in Rom. 11:1-2) good conscience, were defeated (figuratively speaking - "shipwrecked") in faith. Theological errors are often rooted in moral failure.

1 Tim. 1:20. Two were a sad example of this in Ephesus. Imenaeus (compare 2 Tim. 2:17) and Alexander. It is difficult to say whether the same person who wore this collar is spoken of here in Acts. 19:33 and 2 Tim. 4:14. Perhaps they were different people. The two blasphemers mentioned by him here, the apostle Paul decided to hand over to Satan. This may have meant excommunicating them from the church (compare 1 Cor. 5:1-5) and thus dooming them to stay in that spiritual realm controlled by Satan (2 Cor. 4:4).

For Paul viewed the Christian community as a sphere in which believers have heavenly protection and outside of which they suffer damage, sometimes very tangible, painful (compare 1 Cor. 5:5). One way or another, the measure applied by Paul to the two backsliders was aimed at correcting them. The apostle was guided by the desire not to punish, but to heal.

Foreword . It is no coincidence that these epistles are called pastoral, they are instructions for Timothy, who performs pastoral duties.
Of course, all members of the congregations could read them: God has no secrets from Christians and from what He advises the older men who are appointed to lead the activities of the congregation. However, the instructions in these letters dealt primarily with pastoral work in the congregation: they show what problems pastors of congregations faced in the 1st century, and how they were to solve these problems so that all activities were done for the glory of God.

Who was Timothy? When Paul visited Lystra, he met Timothy there, who by that time was already a disciple of Christ (Acts 14:6; 16:1). He was the son of a Greek and a Jewish woman (Acts 16:1). It is not known how his father felt about Christ, but at least his mother, Eunice, and grandmother, Lois, accepted Jesus Christ (2 Tim. 1:5).

Thanks to the guidance of his mother and grandmother, Timothy knew the Old Testament Scriptures well from childhood (2 Tim. 3:15). Apostle Paul, apparently, noticed the spiritual aspirations of Timothy and took him under his guardianship, becoming his spiritual father, for Paul addressed him as his "beloved son" (2 Tim. 1:2).

Timothy's zeal for ministry showed up very early (1 Tim. 1:18; 4:14; 2 Tim. 4:5). However, judging by the fact that Paul often encouraged Timothy to be confident in his actions and decisiveness, Timothy at the beginning of his calling was modest, insecure and shy, which is characteristic of well-bred youths (2 Tim. 1:7; 4:2, 5).
Paul taught him that nothing, including youth, should stand in the way of a Christian's ministry (1 Tim. 4:12; 2 Tim. 2:1-7; 4:5). Timothy was obliged to "fight like a good soldier" of the Lord (1 Tim. 1:18; 6:12), actively spreading the word of God and fervently defending the truth of the gospel, using his talent to the fullest for this (1 Tim. 4:14; 2 Timothy 1:6).

From the time Paul took Timothy as his companion, he acquired in him a faithful worker in the word of God (1 Corinthians 16:10; 1 Thessalonians 3:2). Over time, the apostle began to trust him so much that he sent him with various assignments to distant congregations as his representative and spiritual mentor, able to strengthen congregations in the true faith and encourage them (1 Thess. 3:2-5; Phil. 2:19).
This young man became so dear to the apostle that in his last epistle he touchingly asks him to come to him in last days his stay in prison and on this earth (2 Tim. 1:4; 4:9,21).
(excerpts from the research material of scientists from the Dallas Theological Seminary are used)

1:1 Paul, an apostle of Jesus Christ by the commandment of God our Savior and the Lord Jesus Christ our hope,
An apostle, as we remember, is a person sent directly by Jesus Christ to testify about the significance for mankind of faith in the Messiah of God. That Paul (in the past - Saul) became an evangelist - was the will of God and His resurrected Christ.

God our Savior - the salvation of mankind from sin and death through the atonement of Christ and the acceptance of redemption in the New Testament - is the plan of God, the Father of Jesus Christ. Therefore, Paul called God the savior and Jesus Christ the hope: and the Lord Jesus Christ, our hope. Every Christian could always hope for the support of Christ, that Jesus - an intercessor before God for salvation - personally for him (1 John 2:1,2) as the mediator of the New Testament (1 Tim. 2:5)

1:2 To Timothy, a true son in the faith: grace, mercy, peace from God our Father and Christ Jesus our Lord.
Paul loved Timothy as his son in faith: apparently, this young man absorbed all the instructions of the apostle - just as loving sons absorb the instructions of their father, with great desire and applying them in life. This strengthened Timothy in the way of cooperation with Paul in God's word. Timothy is called a true son, a real one, such as a Christian should be, who has dedicated his life to serving God and His Christ. Paul wishes Timothy every spiritual blessing that God and Christ from above are able to give to his servants.

1:3 As I departed for Macedonia, I asked you to stay in Ephesus and exhort some not to teach otherwise.
Paul left Timothy in Ephesus instead of himself in order to prevent all sorts of free “evangelizers” from teaching the believers something other than what Paul taught. Timothy had to "calculate" all those who impede the development and strengthening of the true teaching about God and His Christ in the hearts and minds of fellow believers - in order to stop them in time through admonition by exhortation.

1:4 and did not concern themselves with fables and endless genealogies, which produce more controversy than God's edification in faith.
If any of the evangelists intend to exhort the congregations in the name of Christ, then such should understand that arguing about the unimportant details of the basic doctrine of God and His intentions does not make any sense and does not bring any benefit. Well, what could change in the foundations of religion, clarifying the question, for example, about the details of the genealogy of each forefather of Christ - despite the fact that it is already reliably known about the Messiahship of Jesus Christ and his resurrection from the dead? Absolutely nothing.

And therefore, clarifying the little things is always, not only in the 1st century - an empty and even harmful occupation for Christians: they do not represent any spiritual value, they do not bring creation in the foundations of religion, they waste time, diverting attention from the foundations of Christian activity and fulfillment the will of God.
Such discussions only create the illusion of discussion. God's word, any such empty demagoguery with polemics destroys the foundations of the spirituality of the entire assembly.

1:5 The goal of exhortation is love from a pure heart and a good conscience and unfeigned faith,
Timothy must learn to stop such an aimless and useless pastime of "evangelizers" in Christian meetings, explaining that the purpose of exhortation (if the "evangelizers" want to exhort) is to explain to the congregations the meaning of sincere love of Christians - for God and for each other, which encourages good and right deeds, the preservation of a pure conscience and strengthening in the foundations of faith, in the main thing, without philosophizing beyond what is written in the word of God.

1:6 from which, retreating, some deviated into idle talk,
at the time of Paul's departure, such figures were already found in the congregations whose philosophizing beyond what was written (idle talk, teaching not based on the word of God) interfered with creation in faith, diverting attention from the main goal of the gospel, revealing to people the love of God and His Christ for humanity

1:7 desiring to be teachers of the law, but not understanding either what they say or what they affirm.
And such empty figures claimed the status of teachers from God, they wanted to show themselves and their conclusions to the assembly, knowingly taking up the responsibility of teaching and teaching according to the law of Moses. However, they did not recognize their failure as mentors on the path of Christ, but continued to assert what they did not understand at all.

Note that the apostle wrote about this to Timothy in the confidence that this young brother would be able to recognize all the idle talkers, comparing what they teach with what he himself was taught from Paul. The details of the fight against such a phenomenon of legalism - Paul does not paint Timothy, he himself had to navigate on the spot in each situation, acting in such a way as to stop the activities of all unfortunate preachers and expose their failure with the help of the gift of persuasion in the word of God.

1:8 But we know that the law is good, if anyone uses it lawfully,
Paul does not say that the law of Moses is wrong: the law of God always brings only benefit - provided that it is correctly understood and applied ( legal to consume ). After all, Paul himself, in fact, very often referred to the Law of Moses, explaining the meaning of the coming, death and resurrection of the Messiah - according to the law and the prophets (1 Corinthians 15:3,4).
However, some admirers of the Mosaic law, as we see, misinterpreted it and urged Christians to fulfill it even after death and the redemption of Christ.

1:9 knowing that the law is laid down not for the righteous, but for the lawless and rebellious, the ungodly and sinners, the depraved and defiled, for the offenders of father and mother, for murderers of men,
10 for fornicators, homosexuals, predatory men, (slanderers, bestialists,) liars, perjurers, and for everything that is contrary to sound doctrine,
Paul explains the purpose of the law of prohibitions and punishments: it is necessary in God's society for sinners. When Israel was sinful, like everyone else, in order to become the Society of God's people, it needed a law of prohibitions and punishments in the form of the Law of Moses: everything that was it is forbidden to do to the servant of God - the law called sin, in this way denoting sin.
Thanks to the law of prohibitions and punishment for sins, Israel, like a child through punishment from a loving Father, was accustomed to obedience and had to grow up, growing spiritually. Ultimately, this “tutor” was to lead Israel to accept Christ (Gal. 3:24)

Why is Paul talking about the Law of Moses to Timothy?
Then, to give him arguments to help him convince and instruct him in true religion: since now the worshipers of God have turned to Christ, it means that they have grown out of the law of prohibitions. And since the law of Moses has already brought the whole " Kindergarten to Christ (Gal. 3:24) - now he is no longer needed.
False teachers encourage us to return to the fulfillment of the law of prohibitions. So why should Christians - again "fall into childhood"? (see also Gal.3:24-27)
This is not sound, just as the teaching of false teachers, calling Christians to return to the fulfillment of the Law of Moses, is not sound.

Christians learn to do without it by teaching your inner perception distinguishing between good and evil: for the mature fruit of the holy spirit, which every Christian can become, the law of prohibitions (the Law of Moses) is not needed, they themselves will want to do right - always and in all situations, even if they are not understood and accepted in this world, and even if they suffer because of this (Gal.5:22, 23)

1:11 according to the glorious gospel of the blessed God, which is entrusted to me.
This knowledge about the meaning of the Law of Moses for sinners (which were the Israelites) - the apostle Paul passed on according to the command of God, who entrusted Paul with the ministry of the evangelist.
Paul then proceeds to express gratitude to God for calling Paul to this ministry, and shares his personal experience in receiving God's grace:

1:12 I thank the one who gave me strength, Christ Jesus, our Lord, that He recognized me as faithful, appointing me to the ministry,
Paul acknowledges that if God had not helped, Paul would not have had the strength to fulfill the ministry of evangelism entrusted to him. Paul is incredibly grateful to God that He considered Paul fit for this mission: many who know Paul as far back as the Pharisee Saul might be surprised that God recognized him as faithful - at a time when he actively opposed the spread of Christianity:

1:13 me, who was formerly a blasphemer and a persecutor and an offender, but was pardoned because I acted out of ignorance, in unbelief;
Paul explained why God did this: He saw great potential in Saul as a faithful servant who did not do wrong because he opposed God. But because Saul was sure that he was doing the right thing and serving God precisely by destroying Christians. Paul did not understand even then that Christ is God's Messiah and is, he sincerely and faithfully served his God according to the faith of his fathers, defending the ministry of the Old Testament (Acts 22:4-5, 19-20; 26:9-11)

1:14 the grace of our Lord (Jesus Christ) was revealed [in me] abundantly with faith and love in Christ Jesus.
God, seeing that the zealous Paul cannot be stopped and persuaded otherwise than by intervention from above, ordered Jesus Christ to intervene, and Jesus from heaven helped Paul to take the right path of serving God (Acts 9 ch.; Gal. 1:15). Thanks to help from above, Paul was able to fully taste the abundance of grace that poured out on him from heaven, believing in Christ, accepting him and loving him with all his heart.

1:15 The saying is true and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
That is why Paul with such confidence testifies to the truth of the fulfillment of God's intentions to save sinners through Jesus Christ: he turned out to be the first blasphemer and persecutor of Christ, on whom God's mercy was revealed to the world. Although, due to the fact of the persecution of Christians, Paul did not deserve such a merciful attitude towards himself, nevertheless, God forgave him and called him to salvation through the acceptance of Jesus Christ.

1:16 But for this I have been pardoned, so that Jesus Christ in me first would show all longsuffering, as an example to those who will believe in Him unto eternal life.
In fact, using the example of pardoning Paul, Jesus Christ showed the world how great God's patience is for people to accept his sacrifice for their salvation: if God had enough love, mercy and patience towards Paul (the first, one might say, scoundrel and the God-opponent in fact), and if God waited for the time when Paul was finally able to accept Christ for his salvation, then God will have enough of them - and for any other person. God will wait until many will accept Christ Jesus, and thanks to this, all of them will be able to achieve salvation and eternal life.
And if the first of sinners became a saint, and one of God's worst enemies became one of His most faithful servants, then in a wide range between these two extremes there is a place for all other sinners.

1:17 To the king of the ages, incorruptible, invisible, the only wise God, honor and glory forever and ever. Amen.
Here we are not talking about Jesus Christ, the Son of God, but about the Father of Christ, God Most High.
Paul, by grace from above containing all the love and long-suffering of God, as well as the meaning of His plan to save mankind from sin and death through the atonement of Christ, cannot but express gratitude to the Almighty for this undeserved kindness and grace. He calls the Almighty the king of time, incorruptible and invisible: and in fact, God the Creator is the master of time, the King in His infinite universe and the only invisible spiritual wise Ruler who developed a plan to save the descendants of Adam from death and controls the implementation of His plan into life. . It is He who is worthy to receive honor and glory from all His intelligent creation (Rev. 4:11)

1:18 I teach you, [my] son ​​Timothy, in accordance with the prophecies that were about you, such a testament,
The apostle writes a testament to his spiritual son, born through the grace of the gospel:

so that you fight according to them, like a good warrior, Timothy, after the departure of Paul, must fight in the word of God, being in harmony with them - with God and His Christ ( according to them). A good warrior will never contradict his commander, but he will always willingly give his life if it is required to fulfill the will of the commander.
So Timothy should be a good soldier with God and His Christ - according to the impressions and forecasts about him that the apostles had about Timothy's calling to the ministry and his complete suitability for this. ( in accordance with the prophecies that were about you ) Everyone who came across Timothy in the ministry - prophesied to him by the grace of the Lord great success in the spiritual field, and Timothy, according to Paul, should have justified these expectations of the brothers by his faithful and zealous service to God and His Christ.

1:19 having faith and a good conscience, which some, having rejected, have been shipwrecked in the faith;
The reason for the breaking of the faith of many Christians was hidden in their moral and spiritual fall: any unrighteous deeds made their conscience callous and unreceptive to the true word of God, so they began to get involved in presenting their own versions of the gospel in the congregations, with which Timothy had to fight ( Paul returned to thought 1:3-7)
To Timothy, Paul bequeathed to keep a clear conscience and have a strong faith: these two components of a Christian will protect him from shipwreck in faith, which some unscrupulous suffer.

1:20 such are Imenaeus and Alexander, whom I betrayed to Satan so that they would learn not to blaspheme.
Imenaeus is later again mentioned by Paul as one of those who "apostatized from the truth" and distorted it with their creeds (2 Tim. 2:17,18)
As for Alexander, it is difficult to say who he is and whether there is any connection between the Alexander of this verse and the Alexander of Acts. 19:33.34 and 2 Tim. 4:14.15.

Anyway, these two are named by Paul as a sad spiritual practice in Ephesus. Since the apostle Paul decided to hand them over to Satan, therefore, their fault went beyond minor oversights and unintentional transgressions (see 1 Cor. 5:1-5)

Their excommunication from the congregation (exclusion from the Christian community) condemned them to dwell in that spiritual realm that is controlled and maintained by Satan (2 Corinthians 4:4). The measure that Paul applied to these two apostates was aimed at correcting them: having lost the protection of the Lord outside the assembly, these two had the opportunity to taste the fruit of their apostasy and suffer the damage that could prompt them to repent and return to the Lord (see 1 Cor. 5:5). Punishing these apostates, Paul was guided by the desire not so much to punish as to heal the “sick” with the sin of opposing the truth of God.
On the other hand, Paul's warning that these two men are dangerous to the spirituality of Christian congregations is an example of the defense of believers against spiritual adversaries: if they come to the congregations as teachers, they will no longer be welcomed as teachers of God's word.

After the entry (Art. 1, 2) follows:

I. The command given to Timothy, v. 3, 4.

II. Explanation true purpose law, see 5-11.

III. Paul's recollection of his own call to the apostolic office, and expression of gratitude for it, v. 12-16.

IV. His doxology, Art. 17.

V. Repeating the command to Timothy, v. 18. About Imenee and Alexander, Art. 19, 20.

Verses 1-4. I. The title of the epistle, indicating from whom it was sent: Paul, an Apostle of Jesus Christ by the command of God our Savior and the Lord Jesus Christ... The apostle's credentials were undeniable. He had not only an appointment, but also a command, not only from God our Savior, but also from Jesus Christ: he was a preacher of the Gospel of Christ and a minister of the Kingdom of Christ. Note, God is our Savior. Jesus Christ, our hope. Jesus Christ is the hope of Christians, all our hope for eternal life is based on Him. Christ in us is the hope of glory, Col. 1:27. Timothy he calls his son, because he was the instrument of his conversion, and because Timothy served him as a son, served him in the gospel, Phil. 2:22. Timothy faithfully fulfilled his filial duty to Paul, and Paul was to him an unfailingly caring and tender father.

II. Blessing: ...grace, mercy, peace from God our Father. Some point out that while in all the letters addressed to the churches the apostolic blessing includes only grace and peace, in the two epistles to Timothy and in Titus it contains grace, mercy and peace, as if the ministers were more in need of God's mercy than others. Ministers are more in need of the grace of God than others in order to faithfully perform their duties, and they are more in need of His mercy to forgive their mistakes. If Timothy, such an outstanding minister, needed the grace of God, to increase and preserve it, how much more do we modern ministers need it, who so lack his excellent spirit.

III. Paul tells Timothy for what purpose he was appointed to this ministry: ... I asked you to remain in Ephesus ... Timothy intended to go with Paul, not wanting to lose his protection, but Paul insisted on his own, since it was necessary for service. I asked you, he says. Although he had the right to command him, he preferred, for the sake of love, to ask him. Timothy's task was to take care of the approval of both ministers and members of the church: ... to exhort some that they should not teach otherwise than what they received, that they would not add anything to the teaching of Christ under the guise of improving it or correcting it and not changing in nothing on it, but kept it in the form in which it was handed down to them. Note:

1. Ministers are obliged not only to preach the true gospel doctrine, but also not to preach any other doctrine: Even if we, or an angel from heaven, began to preach to you not what we preached to you, be anathema, Gal 1:8.

2. Already in the time of the apostles, attempts were made to distort the Christian teaching (We do not corrupt the word of God, like many ... 2 Corinthians 2:17), otherwise the assignment given to Timothy would have been superfluous.

3. He was to take care not only not to preach any other doctrine himself, but also to require others not to add anything from themselves to the doctrine of the Gospel and not to take anything away from it, but to preach the pure and uncorrupted doctrine of Christ. He should try to turn them away from the occupation of fables and endless genealogies, as well as word disputes. This is often repeated in both Timothy (4:7; 6:4; 2 Tim 2:23) and Titus. Just as there were some among the Jews who tried to bring something from Judaism into Christianity, so among the former pagans there were those who tried to add something from paganism. “Beware of them,” says the apostle, “be on guard, otherwise they will pervert and destroy your faith, for they produce more controversy than God’s edification in faith.” That which produces controversy cannot edify; which gives rise to dubious word disputes, rather contributes to the destruction of the church than to its creation. I believe, for the same reason, that everything that produces more controversy than God's edification should be rejected by us, such as questions about the continuous succession of ministers from the apostolic to the present day, about the absolute necessity of the episcopal office and about the significance of the minister in the message the effectiveness of the holy sacraments that are performed by his hands. All of them are as worthless as Jewish fables and endless genealogies, for they lead us to hopeless difficulties and threaten to shake the foundations of the Christian's hope, filling his mind with doubts and fears. In all their conversations, ministers should make God's edification their goal, so that Christians grow in piety, in likeness to the blessed God. Note also, God's edification must be in faith; The gospel is the foundation upon which we build; we come to God at the very beginning by faith (Heb. 11:6), and in the same way, according to the same principles of faith, we must be edified. Ministers should avoid, as far as possible, everything that produces controversy, and insist on important practical truths that cannot cause them. For disputes, even about great and necessary truths, distract minds from the main goal of Christianity and destroy the essence of piety, which consists both in faith and in practical walking and obedience, so that we do not suppress the truth with unrighteousness, but keep the sacrament of faith in a clear conscience.

Verses 5-11. Here the apostle instructs Timothy how to stand guard against Judaizers and other teachers who mix fables and endless genealogies into the gospel. He also shows what is the usefulness of the law and the glory of the gospel.

I. The apostle shows what the purpose of the law is, and how it is to be used: it is designed to promote love, for love is the fulfillment of the law, Rom. 13:10.

1. The object of exhortation is love, Rom. 13:8. The main purpose and purpose of God's law is to oblige us to love God and each other. Anything that tends to weaken our love for the Lord or for each other destroys the purpose of the law, and surely the gospel, which obliges us to love our enemies and do good to those who hate us, is not intended to abolish or supplant the commandments that have love as their purpose. It is so far removed from this, that, on the contrary, it asserts: If we have all the virtues, and do not have love, then we are a ringing brass and a sounding cymbal, 1 Corinthians 13:1. By this all will know that you are My disciples, if you have love for one another, John 13:35. Therefore, those who boasted of their knowledge of the law, but used it only as a cover, in order to turn the preaching of the Gospel into disputes (under the guise of zeal for the law, they caused divisions in the church), destroyed the very essence of the law, which is love, love from pure a heart purified by faith, purified from carnal passions. To keep our hearts in holy love, we must free ourselves from all sinful love, our love must be from a good conscience. Whoever tries to keep a good conscience and sincere trust in the truth of the word of God, which is called here unfeigned faith, is in line with the purposes of the law. So we are presented here with three qualities that accompany the excellent gift of love:

(1.) A pure heart, where it must take root and where it must spring from.

(2.) A good conscience, which we must exercise daily, not only to obtain, but to keep, Acts 24:16.

(3) It must also be accompanied by an unfeigned faith, for love must be unfeigned, and the faith that works by love must be of the same quality—true and sincere. Some, however, who pose as teachers of the law, deviate from the very purpose of the law: they begin to reason, but their reasoning turns into empty talk; they pretend to be teachers, but they undertake to teach others what they themselves do not understand. If the church is corrupted by such teachers, then this should not be surprising, for, as we see, it was so from the beginning. Note:

When people, especially ministers, deviate from the great law of love, they turn to idle talk; when a person loses sight of the goal, it is not surprising that with each step he moves away from the right path.

Disputes, and especially religious ones, are empty talk; they are useless, do not lead to anything good, and are extremely harmful and pernicious; and yet in the religion of many people there is little but idle talk.

Those who talk a lot love to teach others and strive to be teachers.

It is natural for people to claim service, while they are completely ignorant of what they talk about so much: they understand neither what they say, nor what they assert; and by such educated ignorance they, of course, edify their listeners very much!

2. The use of the law (v. 8): ... the law is good if one uses it lawfully ... The Jews used it illegally, as a means of dividing the church, as a cover for their malicious opposition to the gospel of Christ; they advanced it as a basis for justification and thus misused it. From this it follows that we should not completely reject the law, but should legally use it to limit, curb sin. That the law has been misused by some does not at all signify its uselessness, but calls upon us, when its divine purpose is perverted, to restore its correct application and eliminate abuses; for the law itself remains very useful as a rule of life; although we are not under the law, that is, not under the covenant of works, nevertheless he teaches us good things: what is sin and what is our duty. It is not for the righteous, that is, not for those who keep the law; for if we could keep the law, righteousness would be from the law, Gal. 3:21. But it is for lawless people, to restrain and control them, to curb vice and wickedness. Only the grace of God changes a person's heart, but the threats of the law can bind their hands and bridle their tongues. The righteous do not need those restrictions that are necessary for the wicked. In any case, the law is not laid down first and foremost for the righteous, but for sinners of all categories, to a greater or lesser extent, v. 9, 10. In the black list of sinners, the apostle enumerates the offenses against the commandments of the second table, concerning our duties to our neighbors. Against the fifth and sixth commandments: offenders of the father and mother, murderers. Against the seventh: fornicators, homosexuals. Against the eighth: human predators. Against the ninth: liars and perjurers. And in conclusion he says: ..and for everything that is contrary to common sense. Some understand by this the establishment of the power of civil rulers to legislate against such malignant sinners as those mentioned above, and to enforce these laws.

II. Paul describes the glory and grace of the gospel. The epithets used by the apostle are unusually expressive and full of meaning, and often each of them is a lesson, as in this text (v. 11): According to the glorious gospel of the blessed God ... We must learn from this:

1. Call God blessed. He is infinitely blessed in Himself and in His own perfections.

2. Call the gospel glorious, for this is in essence: God revealed much of His glory in the works of creation, as well as in the works of His providence, but He showed it much more in the gospel, where it shines in the person of Jesus Christ. Paul considered it a great honor for himself and great favor shown to him that this glorious gospel was entrusted to him, that is, he was entrusted with preaching it, for not every person or company of people can be entrusted with this work. The establishment of the conditions of salvation in the gospel of Christ is the work of God himself, but the proclamation of them to the world is entrusted to the apostles and ministers. Note here:

(1.) This office is a commission, for the gospel was committed to the apostle Paul; it is connected with responsibility as well as with power, and even more with responsibility than with power; for this reason ministers are called stewards, 1 Corinthians 4:1.

(2.) It is a glorious commission, for the gospel entrusted to them is a glorious gospel; this is a mission of great importance. God's glory has a very big bearing on him. Lord, what a great commission You have entrusted to us! What great grace we need to be faithful to him!

Verses 12-17. Here is the apostle:

I. Gives thanks to Jesus Christ, for the fact that He appointed him to the ministry. Note:

1. Putting a man into service is the work of Christ, Acts 26:16,17. God condemned the false prophets in Israel with the following words: I did not send these prophets, but they themselves fled; I didn't tell them, but they prophesied, Jer. 23:21. Ministers cannot, strictly speaking, make themselves ministers, for this is the work of Christ as King and Head, Prophet and Doctor of the Church.

2. Whom Christ puts into service, he prepares for it; whom he calls, those he endows with abilities. Those ministers who are found unfit for their work, having no capacity for it, were not appointed by Christ to the ministry, although there are different talents, both in regard to gifts and in regard to grace.

3. To those whom Christ puts into service, He gives not only ability, but also fidelity: ... He recognized me as faithful ... No one can be recognized as faithful, except those whom Christ recognizes as such. Christ's servants are faithful servants, and they should be, for such a great commission is entrusted to them.

4. The call to service is a great favor of God, for which those called to it should give thanks to Jesus Christ: I thank ... Christ Jesus our Lord, that He recognized me as faithful, appointing me to serve.

II. In order to magnify the grace of Christ, who appointed him to the ministry, the apostle describes his conversion.

1. Who he was before his conversion: ...a blasphemer and a persecutor and an offender... Saul breathed threats and murder against the disciples of the Lord (Acts 9:1), devastated the church, Acts 8:3. He was a blasphemer of God, a persecutor of the saints, an offender of both God and the saints. Many of those destined by God for a great and glorious service were left to their own devices before their conversion and indulged in great iniquities: so that the mercy of God might be more glorified in their forgiveness, and His grace in their regeneration. Major sins are not a barrier to our reconciliation with God, no, and even to being used by Him for service, if only we sincerely repent of them. Note here:

(1) Hula, persecution, and insults are incredibly great and terrible sins, and the one who is guilty of them is extremely sinful before God.

(2.) Sincerely repentant sinners do not refuse to recognize their former state, in which they were before their conversion to God; the apostle Paul spoke often of his former life, Acts 22:4; 26:10,11.

2. The great favor of God towards him: ... but he had mercy ... It was truly a blessed but, the greatest favor: such a great rebel received the pardon of his King.

(1.) If Paul had deliberately persecuted Christians, knowing that they were children of God, he would have been, I am sure, guilty of the unforgivable sin. But since he did everything out of ignorance, in unbelief, he received mercy. Note:

What we do out of ignorance is less criminal than what is done consciously, although the sin of ignorance is also a sin, for a servant who did not know the will of his master and did worthy of punishment will be beaten, although less, Luke 12:4

8. Ignorance in some cases mitigates guilt, but does not completely remove it.

The basis of the actions committed by sinners out of ignorance is their unbelief: they did not believe the warnings of God, otherwise they would not have done what they were doing.

Paul received mercy because of ignorance and unbelief: ... but he received mercy because he did so out of ignorance, in unbelief.

It was a pardon for a blasphemer, a persecutor and an offender: "But I, a blasphemer, a persecutor and an offender, have been pardoned."

(2) The apostle notes the abundant grace of Jesus Christ, v. 14. The conversion and salvation of great sinners is due to the grace of Christ, his abounding grace, the very same that was revealed in his glorious gospel (v. 15): The word is faithful and worthy of all acceptance, etc. In these words - Christ Jesus came into the world - lies the essence of the entire Gospel. The Son of God took upon Himself our nature, became flesh, and dwelt among us, John 1:14. He came into the world to call not the righteous, but sinners to repentance, Mt. 9:13. His office in the world was to seek, find, and save the lost, Luke 19:10. This is confirmed by the words: The word is true and worthy of all acceptance ... This good news is worthy of all acceptance, and however good it may be, it is nevertheless true, for this word is true. At the conclusion of the verse, Paul applies it to himself: ... of whom I am the first. Paul was a sinner of the first rank, he himself admitted it, for he breathed threats and murder against the disciples of the Lord. Persecutors are the worst of sinners, and Paul was a persecutor. By acknowledging himself as the first of sinners, Paul expressed his great humility. In another epistle he calls himself the least of all saints (Eph. 3:8), here he is the first of sinners. Note:

Christ came into the world, and thus the prophecies of His coming were fulfilled.

He came to save sinners, came to save those who could not save themselves or help themselves.

The blasphemers and persecutors are the chief of sinners.

The first of sinners can become the first of saints. Such was the apostle Paul, for he had no lack against the superior apostles, 2 Corinthians 9:5.

This is a great truth, a sure word that we can trust.

It deserves to be accepted, so that we all believe in it, for our comfort and encouragement.

(3) Paul speaks of the grace he received from God despite the great crimes he had committed prior to his conversion:

He does this in order to encourage others to repentance and faith (v. 16): But for this I have mercy, that Jesus Christ in me first would show all long-suffering, as an example to those who will believe in Him to eternal life. It was a manifestation of Christ's forbearance that He endured a man who irritated Him so much. And this was to become an example for all others, so that the greatest sinners would not despair of God's mercy. Note here:

First, our apostle was one of the greatest sinners to convert to Christianity.

Secondly, he was converted and pardoned for the sake of others, as well as for his own sake, he was an example for others.

thirdly, the Lord Jesus Christ shows His great patience in the conversion of great sinners.

fourthly, those who have received mercy believe in the Lord Jesus Christ, for without faith it is impossible to please God.

fifthly, those who believe in Christ believe in Him unto eternal life, they believe for the salvation of the soul, Heb. 10:39.

Paul remembers this to glorify God. He could not continue his message without expressing gratitude to God for His goodness to him: to the King of the ages, incorruptible, invisible, the only wise God, honor and glory forever and ever. Amen. Note, First, That grace which gives us comfort must bring glory to God. Whoever recognizes himself as indebted to the mercy and grace of God must be filled with praise to God. In this text, God is glorified as the King of the ages incorruptible. Secondly, having known God's goodness, we should not forget to glorify Him, His good thoughts about us should not weaken, but arouse in us lofty thoughts about Him. God showed special concern for Paul, honored him with fellowship with Himself, and yet Paul called Him the King of the ages, incorruptible. God's gracious attitude should fill us with admiration for His glorious attributes. He is the eternal God, without the beginning of days and without their end and without a shadow of change. He is the Ancient of Days, Dan 7:9. He is immortal and is the source of immortality, the only one who has immortality (1 Tim. 6:16), for He cannot die. He is invisible, for it is impossible to see him with mortal eyes, he dwells in unapproachable light, no man has seen him or can see him, 1 Tim. 6:16. He is the only wise God (Jude 25), He alone is infinitely wise and is the source of all wisdom. "To him be glory forever and ever," or "May I forever offer honor and glory to Him, as thousands of thousands do," Rev. 5:12,13.

Verses 18-20. Here the apostle makes a testament to Timothy to continue his work courageously, v. 18. Pay attention to the following: The gospel is a testament given to its ministers; it is entrusted to them, that they may properly handle it, according to its purpose and meaning, and according to the intentions of its great Author. It is probable that Timothy was once prophesied that he would be placed in the ministry, and that he would prove to be an eminent minister; it was this that prompted Paul to make this testament to him. Note:

1. Ministry is a war, a good war against sin and Satan, under the banner of the Lord Jesus, the Leader of our salvation (Heb. 2:10), for His cause, against His enemies, and ministers have a special role in this war.

2. Ministers are to wage this war as good warriors, diligently and courageously, in spite of opposition and discouragement.

3. The prophecies that were made about Timothy are here mentioned as an occasion for inciting him to a courageous and diligent performance of his duty; so the good hopes that others have for us should impel us to our duty: ... that you fight in accordance with them, like a good warrior.

4. We must hold fast to faith and a good conscience: Having faith and a good conscience...vv. 19. He who rejects a good conscience will soon be shipwrecked in faith. Let us live according to the dictates of our renewed, enlightened conscience and keep it blameless (Acts 24:16), undefiled by any vice or sin, and this will help us to keep ourselves in sound faith; we must watch both one and the other, for the sacrament of faith must be kept in a clear conscience, 3:9. As for the shipwrecked in the faith, Paul gives the names of two, Imenaeus and Alexander, who once professed Christianity, but then left it. Paul betrayed them to Satan (declared them as belonging to his kingdom), that is, as some understand, by his supernatural power he left Satan to frighten and torment them so that they would learn not to blaspheme - not to contradict the teachings of Christ and not to rebel against the ways of the Lord. Note that the main purpose of higher punishment in the early Christian church was the prevention of further sin and the reformation of the sinner. In this case it was for the wear and tear of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1 Corinthians 5:5. Note:

(1.) Those who love the service of Satan and the works of Satan rightly submit themselves to his power: ... whom I have delivered over to Satan ...

(2) God can, if He pleases, act contrary to logic: Imeneus and Alexander were betrayed to Satan so that they would learn not to blaspheme, although it would seem that from Satan they could learn to blaspheme even more.

(3.) Those who have rejected a good conscience and have been shipwrecked in the faith stop at nothing, even to the point of blasphemy.

(4) Therefore, we must keep faith and a good conscience if we want to avoid blasphemy, for if we lose them, it is not known where we stop.

We now proceed to consider the confidential correspondence of the apostle Paul with some of his co-workers, and now we will focus on Paul's letters to Timothy. These two messages have a lot in common, but also a lot and differ from each other. The first epistle basically lays down the order or statute to which not only individuals, but also the assembly of God, regarded as the house of God, must obey. I am sure that here we will see how great his concern for piety and moral rules, which should be observed in the family, affect the relationship of children and parents, servants and masters, men and women, and which are also related to certain basic principles set forth in this messages. But at the same time, as all this actually has more to do with the first epistle to Timothy, we must note another striking fact that occurs to us at the very beginning and has a bearing not only on these two epistles, but also on the epistle addressed to Titus. God is seen here not as God our Father, but as God our Savior. None of the special privileges of the members of God's family harmonize with this. These relations, revealed to us, are of a different nature. So, nothing is said here about the body of Christ, nothing is said here that Christ is our Savior, although, of course, He is such, but a still greater truth is revealed to us - God is our Savior and Lord Christ.

This prepares us to learn even more. Of course, God as God the Savior is a clear contrast to his actions under the law or in his government. But, nevertheless, this definition of God as Savior points to salvation itself, which is accomplished through Christ. I do not say “it is done,” because salvation here, as elsewhere in Scripture, should not be reduced to redemption alone, for it passes into the results of that great work on the cross, through which the soul finds constant support in its wandering through the wilderness, and the body ceases to be humiliated and become like the glorious body of the Lord.

That is why Paul, at the very beginning of his epistle, calls himself "an apostle of Jesus Christ at the command of God." Authorizations from God occupy a considerable place in these epistles of Paul - the apostle points out that he is not alone, but, as it were, together with the Lord addresses in the epistle to Timothy. This was not just an expression of love, not only testified that the Spirit of God empowered the apostle to do the necessary, but he himself calls himself in this case the apostle of “Jesus Christ, according to the commandment of God our Savior, and the Lord Jesus Christ, our hope [who turns to], Timothy, a true son in the faith: grace, mercy, peace.”

Another characteristic feature of these epistles is found in the place where mercy is spoken of. Now I do not just mean only what we are considering, which is the introduction, but we will find that the concept of "mercy" is woven into the text itself and is the essence of this message. Grace implies the need, the constant desires, the hardships, the dangers that the saints of God endure. It also suggests that God is showing active love in the face of all these difficulties. Therefore, we learn that along with zealous concern there is also an amazing tenderness that is expressed from time to time in these messages, and this is just and beautiful in its own way. The apostle Paul was approaching the close of his ministry, and (although everything was inspired from above and Paul was a rare treasure even among the apostles) one can clearly feel, I think, that his tone most likely foreshadows God's saints of trial and privation. There is clearly a tenderness for those saints who endured the trials and remained faithful, and all this is felt here much more than in his earlier letters, although I do not say that all this was not felt to a certain extent at other times, and we are well we can understand it. As a devoted servant of God, for many years Paul remained not only a teacher (among Christians), but also fought the hardest fight, risked a lot and lost many of his employees. Some of his very first associates could not stand the shame, sorrows, persecutions, temptations of the devil and therefore left Paul. And now he was left with a relatively small number of associates close to him, whom he loved and with whom he worked for so long.

Now we can easily understand how such circumstances contributed to the outpouring of a feeling of love, which always lived in him, but could be properly and beautifully expressed only under such a combination of circumstances. This we will understand from these messages. Paul writes to Timothy as to his true son. It was not at all in this style that he wrote his early messages. This was his Bethany. Here and now, something that had been lying in his heart for a long time was revealed. And at the same time, Paul conferred important authority on someone who had been chosen by God for a specific purpose, who was still comparatively young and who was soon to go his own way of struggle without the support and sympathy of the apostle blessing him. Therefore, Paul speaks here the following words: "Grace, mercy, peace." He feels the needs of Timothy, but after all, by grace, God was generous and always ready to pour out “grace, mercy, peace” on people. “Grace, mercy, peace from God our Father and Christ Jesus our Lord. Departing to Macedonia, I asked you to stay in Ephesus. We see with what love the apostle Paul addresses his son in faith. He did not speak in a tone that did not allow for objection, although he passionately desired to do the work of the Lord. He desired Timothy to remain in Ephesus and admonish "some, that they should not teach otherwise, nor be occupied with fables and endless genealogies, which produce more controversy than God's edification." (The correct reading of this phrase in the Codex Sinaiticus and all other uncial manuscripts, with the exception of Clairmont and almost all, if not all, italics, would be “government of God” in the sense of ruling over all or disposing. Even Matthew joins other critics against the accepted spelling “ oikodomian", because he believes that the printers of Erasmus made a clear mistake and "d" is printed instead of "n". But this has nothing to do with Latin, Gothic and Syriac scripts, even if we assume that "d" is just a misprint. Absolutely obviously this is not about edification, but about the proper order in the house of God and about faith. The proof of the internal character is as strong as that of the external character in regard to the true interpretation of this word.) in faith". Then (v. 5) the apostle explains the essence of what he commanded Timothy. I am afraid that the word "commandment" often gives the English reader the wrong impression. I'm not saying that "commandment" is not the right concept, but people in the Christian world, when they hear the word "commandment", naturally relate it to what we call the ten commandments, or the ten rules of the law. Wherever the word “commandment” appears, many people and even the children of God, who should already know it better, immediately subconsciously turn their thoughts to the law. But so far was this meaning of the word here (Editor's note: this refers to verse 5, where the English authorized Bible uses the word "commandment"; in the Russian Synodal Bible - "exhortation".) from what the author thought and meant, that we will soon see that he opposed such an understanding as a misinterpretation of the law. What the apostle Paul means by commandment is the duty he placed on his son in the faith and fellow worker Timothy. The purpose of this obligation (or commandment) is "love from a pure heart and a good conscience and unfeigned faith." In fact, Paul not only gave Timothy a commission, but commissioned him to preach the truth of the gospel. It was concern for faith, zeal for the very revelation of God, for God's Savior in Christ. The purpose of all this was "love from a pure heart and a good conscience and unfeigned faith." And therefore, as already noted above, there was not even the slightest reason for a misunderstanding of the law by this, and the apostle immediately draws attention to such a misinterpretation of the law, which is so characteristic of the human soul: empty talk, desiring to be teachers of the law, but not understanding either what they say or what they affirm. After that, he, as if additionally touching on this issue, shows what it means to use the law lawfully. It is also unacceptable to think that the apostle Paul meant that God could create something that has no real benefit. Just as there is no creation of God in nature that does not bring benefits, so the law given by God has its proper application, brings its benefits. Thus, the apostle justifies God in what He gave to people, and also in what He created, and nowhere in Scripture, only in this epistle, do we find such a thing.

At the same time, it is clear that the apostle Paul attributes to the law what we might call a relatively negative use of it. The law is given to rebuke the lawless, to punish evil. The law never fully expresses the essence of God. It is evidence that evil is hateful to God, and there is no forgiveness for all presumptuous and unscrupulous. But the Christian who accepts the law as the basic rule of his life, first of all changes his position in Christ and renounces the truth of God by which he is placed in it. The law is not introduced for the Christian. Of course, a Christian allows such recklessness (following the law) not intentionally, but really out of error. In principle, by choosing the law for himself, the Christian renounces (whether ignorantly or deliberately) all his blessing in Christ. To use the law in this way is to be completely ignorant of God's intention. The law was never given for such a purpose. However, the legal application of the law remains. The law was not given to the righteous, but to the lawless. It is clear that the devil intended here to bring the saints under the law. But the apostle Paul refutes this, arguing that the law is given for the condemnation of the lawless and is in no way a guide to action, nor a code useful rules for believers. “... Knowing that the law is laid not for the righteous, but for the lawless and rebellious, the ungodly and sinners, the depraved and defiled, for the offenders of the father and mother, for the murderers, for the fornicators, the sodomists, the predators of man, (slanderers, bestialists,) liars , perjurers, and for everything that is contrary to sound doctrine.

This is a strong judgment, and it characterizes these epistles in a wonderful way. The time was right, for the saints (especially in Ephesus) had already heard quite a lot about heavenly truth. As we see, there was even an attempt to correct something that seemed wrong in those who lived on heavenly food, to add law to their truth. However, the apostle exclaims that all this is false and is an involuntary renunciation not only of Christians, but even of the position of righteous people. The true and divine principle is fundamentally different from this. This refers to "sound doctrine", and we will see later how beautifully it is used in this epistle. Paul pauses a little on this wholesome thought, and then turns to something more sublime. It is in Christ that there is something that completely elevates a person above nature and places him before God according to everything that fills his heart - his desire for glory for us in Christ. In fact, the apostle immediately after this calls what he preaches "the gospel of glory [or the "glorious gospel", as given in English version translation (Editor's note: compare with the Russian Synodal Bible (Article 11).)] blessed God, which is entrusted to me.” The apostle tries with all his might to show that neither the glory revealed in Christ, nor the blessedness of our complete cleansing from all that is carnal, nor the liberation of the believer before God in Christ Jesus, weaken sound doctrine, but, on the contrary, give it greater significance.

Through "sound doctrine" we find that he takes the most tender care of even the smallest details of this life, and this is the result of the grace and truth of God. This is the surest way to protect heavenly truth from mishandling it - not to put people under the power of the law, which is an inevitable slavery and condemnation that brings neither glory to God, nor power or holiness to man. But at the same time, heavenly truth is always consistent - nowhere is it so brightly highlighted as in the smallest details of human life: in everyday life, in the family, in ordinary human affairs, in what a person says and how he acts in Everyday life, and not only in his behavior in the meeting, in his worship of God, not only in the service, but also in a quiet home environment. The relationship of the servant to his master provides a wonderful opportunity, in turn, to show what the truth of glory means to the believer and what is the power of grace that has appeared to man in Christ the Lord. This is what we will see in these epistles to Timothy, that is, how the apostle Paul points out in his own beautiful life the daily duty, and even in the smallest detail tells about it according to the glorious gospel of the blessed God. He refers to what happened to him, for he became the bearer of this gospel, because he felt so deeply that he was the object of the grace of God, who revealed this grace to him in Christ. What could be more remarkable to characterize this man? The meaning of this passage is therefore of a personal nature and useful to us precisely in this respect. “I thank the one who gave me strength, Christ Jesus our Lord, that he recognized me as faithful, appointing me to the ministry [he always remembers this, but draws attention to another fact, immediately declaring that he cannot hide], me, who before there was a blasphemer ... out of ignorance, in unbelief; but the grace of our Lord (Jesus Christ) has been revealed in me abundantly with faith and love in Christ Jesus.”

This, accordingly, leads to the statement about the gospel: “The saying is true, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. But for this I am pardoned, that [and this is always mercy, as we can see; it is not so much about righteousness, for here the emphasis is not on justification, as in other epistles]. Jesus Christ in me first showed all long-suffering, as an example to those who will believe in Him to eternal life. From these words the apostle moves on to praise and thanksgiving to the Lord, and then repeats the words already spoken in the fifth verse. "I'm teaching you... such a testament." He does not mean the law, nor does it suggest that it be adapted for a particular purpose, to guide all who accept the gospel of God. “Such a testament,” which he defends, is the commandment of our God the Savior. That's what's sent to Timothy now, and nothing else. “I give you, my son Timothy, in accordance with the prophecies that were about you, such a testament that you fight according to them, like a good warrior, having faith and a good conscience, which some, having rejected, suffered shipwreck in faith.”

Here again we see the same combination of faith and good conscience that we saw earlier (in verse 5). Some, having rejected not faith, but a good conscience, have suffered shipwreck in faith. Thus, no matter what you hold on to or enjoy, the jealousy that consumes you inevitably stifles your self-condemnation in the small or big that occurs in your daily life. Perhaps the offense you have committed is not so great, but if you do not acknowledge it before the face of God, then this can begin a great evil. Rejecting the good news, some were unable to steer their ship in the ocean of faith and were shipwrecked. Such were Imeneus and Alexander, whom the apostle Paul “delivered to Satan so that they would learn not to blaspheme.” The power of Satan is not only mentioned, it actually takes place in the outside world. The Apostle Paul betrayed these people to Satan. The power that torments and torments the soul with fears does not at all belong to the house of God, where, as we know, He is present, and His presence is incompatible with fear, doubt, uncertainty about what He will accept and bless. The Apostle Paul betrayed Imenei and Alexander to Satan, or the devil, because they rejected everything holy not only by their actions, but also, as a result of this, then rejected the faith. They were betrayed to Satan not in order to completely perish, not at all, but in order to understand in agony what the power of Satan over the flesh of man in this world means, in order to return broken and broken and rejoice again, finding shelter in the house of God. . It is better not to receive such a lesson at all, but if we still need it, then how wonderful it will be, having received it, to know that God gives such a lesson out of His mercy, so that stumbled people can be properly checked and tested on the subject of their conscience!

1 Timothy 2

In the next (second) chapter, the apostle Paul continues to show concern for what is decent and godly. This, as you will see, is the subject of this message. It is written not simply for the edification of the saints or for the conversion of sinners, but to show the saints of God how they should treat external and internal people. To discuss this, we will begin with how they should treat all those in authority who rule outside. “So, first of all, I ask you to make prayers, petitions, prayers, thanksgiving for all people, for kings and for all those in authority, so that we can lead a quiet and serene life in all piety and purity.” Can there be any doubt about what is befitting us in this respect? Are we really asking God properly and manifesting what it behooves us to manifest before his face, fulfilling such a blessed mission - preaching the purpose of God in this world - and caring for those who seem so far from us? Being in this world, knowing God the Savior and drawing close to him, we, truly, must think about the outside world of this world. The Christian faith does not encourage a spirit of unfeeling, rebellious independence. But how should we deal with outsiders? We should pray, ask for them, even if they are kings or celebrities - they need it more than others. Nothing less than a deep sense of that boundless blessed position that God has bestowed upon us can guide or sustain such prayer. But sometimes we tend to enjoy this grace alone, not sharing it, as we should, with those outside. Preoccupied with the inner, how often do we forget the outer!

But the reason lies deeper. “For this is good and pleasing to our Savior God, who wants all people to be saved,” as far as his merciful desire is concerned. His intentions and essence are revealed to us here. We must be blind if we fail to see that the main idea of ​​these messages is good and loving nature God, who wants us to turn our eyes to all people without exception. How far this will of God extends, and how fruitful the work of his mercy, is another matter altogether; but nothing will change the nature or essence of God. And this is true both in regard to the spirit of mercy that befits the saints, and in regard to the zealous concern for the glory of God. That is why the apostle says: "There is one God, and there is one mediator between God and men." This is the main idea and the main feature of the first and second epistles to Timothy. It is not about the Father and his family, but about God and man. And it's not just God, as He once showed himself when he punished Israel, for then there was no such mediator. In addition to our heavenly relationship with him, in addition to what we know and rejoice in our hearts here on earth, thanks to the Holy Spirit, there is also what we must strive for and what we must preserve, that is, the social side of Christianity, if so. we can say, and everything belonging to a Christian, which, therefore, is widely available to people. It is about the testimony of God, God the Savior, God, who must communicate with people. Accordingly, He revealed himself in the mediator. Therefore, the apostle Paul says of him: “For ... Christ Jesus, who gave himself a ransom for all. Such was the testimony in its time, for which I was 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.

What follows is Paul's exhortation to all. He asks all to pray and at the same time maintain appropriate outward decorum, which befits even an unconverted person: “I desire, then, that in every place men [that is, men, not women] should say prayers, lifting up pure hands without anger and doubt.” There were places and circumstances where it would have been completely indecent for women to appear and speak, but as for the men, they prayed everywhere. There was no place where men were forbidden to pray, but their prayer had to be pure, without anger and doubt. Both anger and doubt would be contrary to the very spirit of prayer. Prayer is an expression of dependence on God, and strife, on the one hand, and all sorts of evil feelings, on the other hand, even if they are just in some respect, are still unsuitable for prayer. Consequently, not all feelings are worthy of expression when one draws near to God in prayer. A spirit of doubt would also be incompatible with prayer.

Concerning women, the apostle Paul says: “So that women, in decent attire, with modesty and chastity, adorn themselves not with braided hair, not with gold, not with pearls, not with clothes of great value.” Whatever the tastes or habits of the time or country, Christian women, like Christians, should be above them and should not resemble the laity. After all, this is precisely what Paul takes this opportunity to talk about and connects this quality with Christianity itself, with its external order, which a person observes. All this so that we can truly desire that the Savior does not lose his essence through his people and in his people. This is the great truth that the apostle Paul expresses so fully in these epistles. This is how women and men can contribute to a true and divine witness.

Continuing his admonitions further, the apostle says: “Let the woman learn in silence, with all humility; but I do not allow a woman to teach, nor to rule over her husband.” In fact, he really goes a little further than that. A woman could say, “I don't rule, I only use power; I am only exercising power.” But that is exactly what is wrong. A woman is forbidden to exercise power. And it has no exceptions. It doesn't even matter that a woman can be strong and a man weak - they'd better think about it before they get married. Even so, there can be no exception - a woman has no right to exercise power over either a man or anyone else in the family (should I add this?). And the apostle traces this back to its roots: “For Adam was created first, and then Eve; nor is Adam deceived; but the wife, deceived, fell into a crime.” In other words, the apostle solves problems with that wonderful ability that God bestowed on him more than the rest of the apostles, and Paul skillfully traces this phenomenon to its very sources, both in man and to God himself. In this case, when it comes to power, he proceeds from irrefutable facts regarding the beginning of the divine history of the creation of man and woman. The man was not deceived in a certain sense of the word, but so much the worse - he was a daring sinner. The woman was weaker and was confused by the serpent. The man voluntarily did what he did - with open eyes. Adam sinned against God knowingly. Of course, it was terrible and pernicious, but nevertheless it indicates the difference in the characters of both from the very beginning. A man, as such, is not as susceptible to deceit as a woman. A woman, more than a man, is subject to the temptations of the outside world. A man may be coarser and more capable of daring sin, but God still remembers that he is less susceptible to temptation. At the same time, the apostle Paul combines this with what is destined for a woman on earth: “But she will be saved through childbearing, if they continue (Editor's note: in the Russian Synodal Bible - "abide".) in faith and love and in holiness with chastity.” Not only does it mean "if [she] continues in the faith," but that they both continue in her. How serious is this word spoken by the apostle to a man and a woman! In his will, God considers not only the most important matters, but also those that are rather personal, indicating that he would like to awaken the conscience of people, and zealous concern even in such a matter as this. However, I do not agree with those who associate childbearing with incarnation.

1 Timothy 3

Further (ch. 3) the apostle starts talking not so much about the proper order among the outside, not so much about the relationship of man and woman, but about the daily management of the house and about the conditions of the ministry of the saints. He turns to more serious things, touching more on the spiritual, such as bishops (or elders) and then deacons, and this naturally leads him to the house of God. “The word is true: if anyone desires the bishopric, he desires a good deed. But the bishop must be blameless, the husband of one wife, sober, chaste, decent, honest, hospitable, instructive, not a drunkard, not a scourge, not quarrelsome, not greedy, but quiet, peace-loving, not money-loving, well managing his house, containing children in obedience with all honesty.” It is clear that this is not a spiritual gift at all. After all, you can be a very gifted person, but at the same time poorly manage your home. It is possible that such a person's wife behaves unworthily or the children are disobedient. And, regardless of his talent, if his wife does not obey him or his children do not obey, such a person will not be able to become a commanding person or oversee others (for this is the original and true meaning of the word "bishop").

In those distant days, people converted to the Christian faith were formerly pagans and were brought up in the spirit of paganism. Some of the new converts had multiple wives. A person could be a sincere and gifted Christian, but if, to his misfortune, he had more than one wife, then officially he was not allowed to supervise others. No strict measures could eradicate polygamy at that time (although from that time in the Christian world polygamy was considered a violation of the law). It would be wrong to divorce such a man from his wives. But the Holy Spirit, by such an injunction, established a principle designed to undermine polygamy in any form, and this principle really undermined him. There was a clear condemnation of polygamy, manifested in fact in the fact that a man who had two or more wives could not be appointed to the office of bishop or deacon. Such a person was not denied confession of Christ, and was not prohibited from preaching the gospel, because this would complicate the situation in his home. If the Lord called him by his grace, or chose him as a gift from the congregation, the congregation did not mind. But only such a person could become a bishop who had the appropriate abilities for this work and, moreover, who should not have any obstacles in the family that clearly dishonor the name of the Lord. He was also to have a good testimony and be known as morally impeccable (to himself and his household). There may have been trials or tribulations, for few families manage to live without trials and tribulations, but what is being referred to here is what has tarnished the reputation of the congregation. For this very reason, the main issue of local oversight was spiritual influence. It was not only about the ability to teach, advise or exhort, but it was said that in order to fruitfully carry out all this, it is necessary to have some evidence of decent behavior of a person at home and outside. Among the actual hardships and trials by which a presbyter or bishop is nonetheless admitted to permanent service in the congregation, there should not be any that would cast a shadow over that presbyter or bishop's own home or point to shortcomings in his open life or in his spiritual life. sphere. Therefore, it is so wise and holy that the Holy Spirit demand that he be a man of good testimony of himself, that neither his past life nor his present habits in any way compromise his position in the ministry, and that he have an irreproachable reputation as a person who manages his home well. and experienced spiritual mentor in his family. “He who manages his house well, keeping his children in obedience with all honesty ... should not be of the new converts, so that he would not become proud and fall under condemnation with the devil.” This is not required of a person who preaches the Word of God to the world. A Christian can start preaching almost as soon as he believes in the word of truth, in the gospel of salvation, but for someone invested with authority and responsibility, such as an elder in the congregation, something completely different is required.

As a rule, the apostle Paul never appointed people to the office of elder immediately after their conversion. It was necessary that for a certain time the Spirit of God should work on their soul and bring them up in the midst of brothers. In this way they would then acquire certain abilities and moral qualities, and an authority which would make them respectable and useful, and besides, they would learn to take pious care of the well-being of the saints of God. All this at necessary conditions, with the relative and personal conformity of a person and puts him forward for such a service.

However, in addition to this (although it is not mentioned here), in order to become an overseer of others, a person must receive an appointment from a person with authority. Such, as recognized in Scripture, could be the apostle himself or appointed from him. Thus, Christians, whom a modern superficial observer might accuse of neglecting the religious order, are in fact the only ones who truly observe it, for publicly appointing people to such a position and giving them appropriate powers without due legal authority in reality means to destroy everything in the bud. Those who do not refuse to exaggerate the significance of such powers are obviously right, and not those who imitate the apostles, without having the permission of the Lord to do so. Therefore, I am very pleased that those who are now assembled in the name of the Lord are graciously and truly directed by God to prevent the appointment of presbyters or bishops. They do not have the necessary authority even more than others. When appointing, there should always be doubts about those who are appointed. In the Christian world, it is now impossible for an honest and reasonable person to find an answer in Scripture that would justify those who claim the right to ordain, or those who claim to have been rightfully ordained. In the past, there was no such problem. Here indeed (if we take the controversial allusion elsewhere) the apostle Paul does not deal with the topic of appointment, as in the letter to Titus. He simply points out to Timothy the necessary qualities that those who were ordained to one or another spiritual order should have possessed.

Having spoken about overseers, the apostle proceeds to the question of what deacons should be: “Deacons also should be honest, not bilingual, not addicted to wine, not greedy, keeping the sacrament of faith in a clear conscience. And such must first be tested. The modern deacon in the larger and national parishes is not at all like those of which the apostle speaks, and this has indeed taken on a nonsensical form. This is simply a novice under the so-called presbyters who make up the priesthood. Among the ancients, not a single inexperienced person could be initiated into such a spiritual dignity. And although they served for external people, before they took up their duties, they were tested. “... Then, if they are blameless, they are allowed to serve. Likewise, their wives must be honest.” At first sight it is clear that the latter is required more of deacons than of elders. The reason was that since the deacons had to communicate more with outsiders, there was also a great danger that their wives could intrigue and cause jealousy. As you know, they could interfere with the ministry by bringing discord into the family, as they did when they darkened the life of the congregation in the early days. Such a temptation did not threaten the wives of presbyters or bishops, and therefore it is written here: “Equally, their wives should be honest, not slanderers, sober, faithful in everything. A deacon must be the husband of one wife.” That is to say, we find here the same thing that was said about the bishops: both were to govern their children and their household well. “For those who have served well prepare for themselves the highest degree and great boldness in faith in Christ Jesus.

Then the apostle Paul, summing up all these prescriptions, says: “I am writing this to you, hoping to come to you soon, so that if I tarry, you will know how you should do in the house of God [may these words also benefit us, beloved brothers !], which is the Church of the living God, the pillar and ground of the truth.” The Assembly is the guardian of the truth, its only responsible witness on earth. The congregation owes everything in the grace of our Lord Jesus to the truth, although it may not be competent to determine this truth - such are the people endowed from above with the Spirit. And at the same time, it is obliged to spread the Word of God as truth and not allow anything alien to it in the teachings or deeds of the parishioners. We are called to present truth to the world, even if it exceeds that which the assembly itself embodies. What is done must always express the truth. Therefore, this is the most important duty, requiring from us constant vigilance. God alone can honor truth or keep it.

Indeed, in the dissension which often arises in the congregation of God, forethought or prudence could do much to get out of the embarrassment; but the congregation is the house of God, and not merely the house of prudent or good men. This is a divine institution. It has nothing to do with people with good intentions seeking to carry them out. Even when it comes to the simplest things, such as discipline or order, the truth of God must still be expressed on a case-by-case basis. This indicates the serious consequences of either caution or resistance in any case involving the manifestation of the will of God in any particular case. Good intentions alone, diligence and honesty alone are by no means sufficient for this purpose. God can engage even the weakest in the congregation, although the average person still seeks better guidance. It can be assumed that God may for some time prevent the presumptuous person from claiming a special gift or experience from the desired position (for as soon as we begin to imagine a lot about ourselves or others, danger arises), but nevertheless we can be sure that God will by all means, by suitable means, do something useful, according to truth and godliness—in short, that which would correspond to his own intention in regard to any subject.

It is for these reasons that the apostle Paul states it here. We see how he considers this principle according to its manifestation in this world. This principle never changes, and it always remains true. No change in position gives grounds for denying it. The great never lets the particulars prevail. There is always a way out for those who, realizing their weakness, do not trust themselves. It consists in waiting, refusing to act, until God shows his way. The believer waits until he hears a clear indication from God. There is no doubt that it is hard to be in a dead end, but it is good for the soul. Therefore, here the apostle asks Timothy to pay attention to these things in case he himself tarries to come.

What is the truth that characterizes the assembly? This is the second issue addressed in this message. "And unquestioningly - the great mystery of piety." Notice the expression "piety is a mystery." It is not simply a question of the mystery of Christ in the assembly, but of the mystery of godliness. "God (The Codex Sinaiticus agrees with most authorities who consider "os", i.e. "who" (or other "o", i.e. "which") instead of Theos - "God".) appeared in the flesh, justified himself in the Spirit, showed himself to the angels, was preached to the nations, accepted by faith in the world, ascended in glory.” It is about the God who reigns over the people here on earth. It was not a secret, it was about who all Israel was waiting for, and the saints before Israel. They were looking for the Messiah, the coming of a Deliverer, someone who would fulfill the promises of God. But now, "God has appeared in the flesh, justified Himself in the Spirit." The power of the Holy Spirit appeared to all through his life, was fully proven in his death, and now singled him out as the Son of God in the resurrection. He showed himself to angels, not just humans. He was "preached among the nations" instead of sitting on a throne among the Jews. He was "accepted by faith in the world" instead of ruling over the world. The situation is quite different now, when Christianity exists, which is considered through the person of Christ himself, through the great fruits brought by him and through the work accomplished by him; it does not mean the creation of a heavenly assembly, nor even those special privileges that came from the indwelling of God by the Spirit, but the laying of the foundation for the building of the house of God as the basis for maintaining his truth and spiritual order in the face of the whole world. Everything ends with Jesus, who is not only accepted by faith in the world, but also ascended in glory.

1 Timothy 4

So why is all this being said here? It would seem that this is contrary to the ideas of people (ch. 4), who wanted to bring into Christianity some dreams from the realm of imaginary spirituality, surpassing the gospel itself. In what way did they imagine it? They imagined that if converts did not eat meat, the gospel would look much better as a doctrine; the same applies if they do not marry and so on. Such was their concept of entering into a more spiritual life, surpassing that which the apostle Paul preached. In what way does the apostle object to them? He reveals here the "mystery of godliness," but at the same time and immediately after that, he states the necessary fundamental truth, and this is what so struck me in the first epistle to Timothy.

In other words, the most essential and sublime in the revelation of God in Christ is combined with the simplest and clearest truth of God regarding creation. Now you will see that the way in which false teaching comes is in conflict with this, and therefore people fail who neglect the simple daily duties - they are too good or too majestic to do those daily things that it is good for a simple person to do. a Christian or a Christian. They may weave words about the love of Christ into their grandiloquent discourses, but they abhor what is daily connected with moral propriety. Oh, how often this happens! How easy it is to name one name after another if it were necessary to do so! This is how delusion tends to manifest itself. The person who most of all points to the heavenly and divine must faithfully and submissively perform the simplest daily duties, and this epistle of the apostle Paul is evidence of this. As soon as a person begins to approve the principle of diminishing family relations, while putting aside debt and personally ignoring it and even boasting of it, as if a zealous attitude to the glory of the Lord is just legality, then as a result it may turn out that, rejecting the simple requirements for the performance of everyday duties, a person loses his conscience and inevitably suffers a shipwreck in faith . First, people are deprived of a good conscience, and then faith itself becomes nothing.

Thus, the apostle Paul brings the reader into close contact with the mystery of godliness, or, to put it more expressively, with the mystery of divinity. The remarkable personality of Christ can be traced from his appearance in the flesh, or incarnation, to his ascension in glory. The work of God on earth continues the congregation that is founded on it. In contrast, it says: “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, through the hypocrisy of false talkers, burned in their conscience, forbidding marriage and eating what God has created, so that the faithful and those who know the truth may eat with thanksgiving.” Some necessary changes are made here in order to convey, as it seems to me, the main meaning of what has been said. Then the apostle continues: "For every creature of God is good." We can hardly get anywhere less than that.

However, gentlemen reasoners completely forgot God. They neglected the simple, self-evident truth that every creation of God is good. We also see that they underestimated the basis of family life and public system- marriage. Not marrying in devotion to the cause of God may be good (deserving of the highest blessing), but this is an attack on the highest holiness. Christians were asked not to marry at all. And at the moment when this was taken as a basis, the same apostle who told us that, in his opinion, it is better not to enter into marriage (that is, to be free from new bonds in order to care only for the Lord), strongly defends the sanctity of marriage, and resents the blow that has fallen upon the creatures of God. The false doctrine of marriage was a clear disregard for the divine love of outward and providential measures. Danger arises everywhere, no matter under what pretext, where in fact there is a disregard for the rights of God. Oriental philosophy, under the influence of which some Greeks were, encouraged such a wandering of people in the clouds. As usual, the apostle Paul points to God and thereby dispels such illusions. As soon as you begin to ignore the simple daily duties, you clearly lose faith, depart from a good conscience and become a victim of demonic seduction. It is not difficult to imagine where all this will lead us.

The apostle Paul goes on to give very helpful advice to Timothy himself. Since the apostle Paul greatly desires that no one should neglect Timothy's youth, he insists that Timothy become a model for the faithful in word, in life, in love, in spirit, in faith, in purity. He urges Timothy to engage in reading, instruction, teaching, not to neglect his talent given to him by prophecy with the laying on of hands. There is nothing easier, nothing more useful than this advice. One might think that such a particularly gifted person as Timothy could not do all this, but make do with what he was given, and his success would be obvious to everyone. But, alas, the grace and gift of God require proper responsibility, and do not at all exempt from it. Timothy was commanded to delve into himself and the doctrine and do it constantly, and not relax after a difficult beginning. Depending on this, people who are trying to convey to others what they themselves know must take care that others absorb what they have said, so that both educators and educators (speaking and listening) can always grow in the truth. By doing so, Timothy would have saved himself and would have saved those who listened to him.

1 Timothy 5

In chapter 5 the apostle Paul gives Timothy helpful tips regarding the elders. He should not reproach the elder, but exhort him as a father. Undoubtedly, Timothy was an excellent minister and trustworthy, but this did not exempt him from that prettiness that is inherent in everyone, and especially young man. The apostle Paul maintained the same majestic tone as he spoke in the previous chapter. Now he wants the young man to remember to treat others with due consideration. How often too much frankness drops words that torment the old man for a long time, easily pouring out when love flows in an abundant stream, but when it fades, a shipwreck can happen. And again the apostle advises to exhort “the younger ones as brothers; old women as mothers; young as sisters, with all purity.” There is nothing more beautiful, more tender, more holy, and nothing is so calculated to instruct and strengthen the union of saints for the glory of God, when his wisdom penetrates into all circumstances with the ease and flexibility inherent in his grace!

Here we also find divinely ordained prescriptions concerning those who should be held accountable for their actions before the assembly. It is about what is right for young widows and what is desirable for young women in general. Then the apostle again speaks of the obligations towards the elders, and not only those who are guilty, but also regularly performing their usual functions or ministry: “It is worthy that elders in authority should be given a double honor, especially those who labor in word and doctrine.” But what if they were wrongly accused? “Don’t accept any accusation against a presbyter except in the presence of two or three witnesses. Rebuke those who sin in front of everyone, so that others may have fear.” Prejudice and prejudice should be refrained by all means. Finally, care should be taken not to compromise the name of the Lord. Thus, the well-known rite of blessing a person through the laying on of hands had to be done very carefully. “Lay hands on no one hastily, and do not become a sharer in the sins of others. Keep yourself clean."

The Apostle Paul condescends even to seemingly insignificant circumstances and asks Timothy not to drink only water from now on. It may seem that Timothy's scrupulous conscience painfully perceived all the terrible habits that developed then in those parts, and he deliberately enslaved himself, but the apostle Paul, not in a simple personal letter, but in the text of a holy epistle, dispels his doubts and asks "to use a little wine, for the sake of stomach ... and frequent ... ailments. I am convinced that people deliberately cling to this, following their own ideas about what they consider suitable objects for the inspired author's pen. But if we exclude from this something that comes from the Holy Spirit, then we turn it into just a problem depending on the will of man. What should follow from this? Nothing is too great or too small for the Holy Spirit. Is there anything that cannot or should not concern doing the will of God? Therefore, if a person drinks wine or does something else that is contrary to God, without feeling the danger of a spiritual fall, it means that he has ceased to properly feel that he is a witness to the glory of God. How happy should we be from what God gives us complete freedom! Let's just make sure to use it solely for his glory.

1 Timothy 6

The last, sixth, chapter deals with the relationship between slaves and their masters, which was also important to resolve, for we all know that a slave could use in his own selfish interests the fact that his master and he himself are brothers in Christ. It is very good when the master says so; and, of course, he must act towards the servant, always remembering his spiritual relationship with him. However, I do not think it is proper for a servant to call his master brother. It is my business to know him as my master. No doubt it would be merciful of him to recognize me as his brother. Therefore, wherever grace in action works, everything finds its blessedness. All who thought otherwise (and there was never a shortage of such) were filled with pride and could only bring sin.

Further, the Apostle Paul speaks about the value of godliness and contentment with little, about what a contrast these qualities represent in comparison with the love of enrichment, for those who want to get rich in this age, as in past centuries, fall into snares and fall into temptation. The apostle speaks of all this consistently and at the end addresses the man of God with a call to avoid all this and to prosper in truth, piety and so on, and also calls on him to strive to be a good ascetic of faith; otherwise the man of God might be in danger. He should have kept to the eternal life to which he was called and made a good confession before many witnesses, remembering that great event that will reveal our faithfulness or its lack, the appearance of our Lord Jesus Christ, “which in due time will be revealed by the blessed and one mighty King." At the same time, Paul encourages Timothy to exhort the rich not to think highly of themselves and trust in unfaithful riches. What gave him the right to exhort like that? And the fact that he himself stood above such passions, trusting in the living God, who gives us everything abundantly for enjoyment. And they were to be rich in good deeds, be sociable and generous, creating for themselves a good foundation for the future, in order to achieve eternal life. “Oh, Timothy! keep what is devoted to you, turning away from worthless idle talk and contradictions of false knowledge, to which, having indulged, some have deviated from the faith. Grace be with you."