After dealing with the principles which should be followed in electing the shepherds in Crete, on account of the common faults prevailing there, he moved on to present practical examples of teachings what is consistent with sound doctrine for every category of the people: 1- Teachings for older men1 - 3 2- Teachings for older women3 - 5 3- Teachings for young men6 - 8 4- Teachings for slaves9 - 10 5- Teachings and the grace of God11 - 15 1- TEACHINGS FOR OLDER MEN: False teachers distribute unsound teachings; whereas true ones are committed to the apostolic commandment, saying: “As for you, speak the things which are proper for sound doctrine” (1); which are: “That the older men be sober, reverent, temperate, sound in faith, in love, in patience” (2). According to St. John Chrysistom: [Old age has its own failings which differ from those of youth; beside what is common to both. As with old age, man tends to become slothful, fearful, forgetful, and quick-tempered, the apostle exhorts the elders to care for such issues]. He commands the elder to be “sober”; not to lean on the wrong assumption that his old age would spare him from falling; and on that his past strife would be enough for his salvation; but it is befitting of him to be “sober”, as long as he is still in this body, up to the last breath. This commandment is necessary for those who lived long years in faith and also in practicing preaching. The deeper man goes, the more consistent he should be on watching and sobriety; As the war he goes through would be stronger, because his long experience would make him lean upon himself more than upon the divine grace. He should be “reverent”, not to behave in a way that is not ‘temperate’. “Reverence” here does not mean self- esteem, showing-off, or care for other’s admiration; but it means that man should walk as is befitting of a son of God, abiding in Him. He should also be “sound in faith, in love, and patience” Namely, that that his frail body should bear a sound soul, strong in faith and love toward all men, and patiently endure everything. 2- TEACHINGS FOR OLDER WOMEN: “The older women, likewise, that they be reverent in behavior” (3). Namely, they should walk in accordance to the holy life, concerning their attire, talks, and movements, that should all be characterized with reverence and piety As many of them, tending to forget the high level of holy life expected for their advanced age, retreat to a kind of licentious behavior, vain talk, extremism in outer adornment, and lack of self-respect. The apostle concentrating on certain aspects of their life says: 1- “not slanderers”; namely, should refrain from vain talk; As, having little or no responsibilities, they often get together, and engage in nothing but slandering and judging other people. 21 2- “Not given to much wine”: As, according to St. John Chrysostom, [In such an advanced age, their tendency to drink wine often increases without limit. The apostle concentrates his counsel on refraining from this iniquity, to spare themselves the ridicule and scorn that go with it]. 3- “Teachers of good things”; Older women should not assume that they are without responsibility. Although women are not permitted to teach in the church (1 Timothy 2: 12); yet they are capable of teaching their own daughters, and the young women they encounter. Here, the apostle as is his custom, does not stop at the negative aspect of things, but tends to make use of those older women, who often cause problems by their vain talk; to turn them into energies for preaching or testifying to the Lord Jesus in their own surroundings. Now, what does the apostle say they should preach or teach the younger women? “They should admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed” (4, 5). The main lesson they should instruct the younger women pertains to loving their husbands; as a woman should help her man to save himself1, as we have already said in our commentary on 1 Peter 3: 6-9; To love her children in the Lord; To be discreet, chaste, homemaker, good, obedient to her own husband in the Lord, that the word of God may not be blasphemed on her account. Here, St. John Chrysostom, marveling at how the apostle Paul cares to concentrate on the woman’s care for issues pertaining to her home, says: [Do you see how Paul, who usually exhorts us to keep away from caring for issues of this world, gives here such importance to homemaking! That is because, once her home affairs are well managed, that will create more range for her to care for spiritual issues, and to make them grow more. A proper homemaker would necessarily be discreet, and not tending toward unreasonable and extravagant spending. Saying: “that the word of God may not be blasphemed”; shows that his first concern is exhortation by the word, and not by the worldly things. That is why, when he wrote to his disciple Timothy, he said: “that you may lead a comfortable and peaceful life in every piety and reverence, that the word of God may not be blasphemed”. I wish women who are married to wicked men or to non-believers, would draw their men to life of piety, through their own good work, and role model], 3- TEACHINGS FOR YOUNG MEN: “Likewise exhort the younger men to be sober-minded, in all things showing yourself to be a model of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be put to shame, having nothing evil to say to you” (6-8). ..9- 1 ا رجع تفسیر 1بط 6 :3 22 Being, himself, a young man, Titus is committed to be a role model for young men, through his behavior before his talking. According to St. John Chrysostom: [The elders should exhort the younger women; But as to younger men, you should exhort them yourself to be sober-minded; by making your life, a school and a role model of virtue for all]. By that we can confront the adversary; not through debates, or mental conviction, but through pious life and sound spiritual behavior. 4- TEACHINGS FOR SLAVES: “Tell slaves to be submissive to their masters and to give satisfaction in every respect; that they are not to talk back, not to pilfer, but to show complete and perfect fidelity, so that in everything they may be an ornament to the doctrine of God our Savior” (9). As the older men could gain the younger men, the older women the younger women, and the wife her husband; The same way, a slave could gain his master through his faithful submission in the Lord, satisfying him in every respect, expecting his reward from the Lord Himself (Ephesians 6: 5, 9). By that, the teachings of our Lord Savior would be adorned in the sight of the masters – even of the wicked and violent among them – who would unconsciously bow to learn from their slaves. According to St. John Chrysostom: [Joseph, the righteous slave, through his life of faith and good work, despite the tough and painful circumstances he was going through; could captivate the favor of his master Potiphar, who spared his life against the allegations of his own wife; and the favor of the chief jailer; and even the favor of the cruel-hearted prisoners. I say this to confirm that, if the righteous man is in bondage, captivity, prison, or even in a deep dungeon, nothing would overcome him; I say this to confirm to the servants, that if their masters are violent tyrants or even pagans, they could gain them by compassion; as nothing could captivate the soul like good nature, meekness, and submission]. This is the practical Christian preaching; when the Lord Christ transfigures, even in the life of slaves, to be touched by their cruel and hard-hearted masters. And if this is the case for slaves, how much more would it be for the master, when he comes to realize the importance of the salvation of his slaves, as souls for whose sake Christ died?! ,,, That is why St. Augustine1 says: [Although the apostolic teaching puts the master above the servant, and the servant below the master (as it is befitting for the servant or the employee to submit to his master or employer); Yet, as the Lord Christ has designated one price for both, you should not despise those below you, or under your authority; but be cautious to consider the salvation of all your household. 5- TEACHINGS AND THE GRACE OF GOD: 1 St. Augustine: Sermons on New Testments lessons 44. 23 Someone may ask: How can I, with my weakness, put these teachings into action?!… How could I be asked to do what is beyond my human capacity?! In response, the apostle says: “The grace of God that brings salvation has appeared to all men” (11); The Son – the divine Word – has incarnated, presented Himself to us a “Grace”, and transfigured in us to live by, not by our human possibilities, but by those of the Almighty God. That is exactly what the Lord, He testifies, saying: “He who believes in Me, the works that I do he will do also; and greater works than these he will do” (John 14: 12). This was experienced by the apostle who says: “I can do all things through Christ who strengthens me” (Philippians 4: 13). So have the fathers held fast to the abundant divine grace that grants man the good will, grants him faith, lets it grow in him, gives him the strength to keep the commandments, and flows over him the love for God and men1. This grace is a free gift that appeared to save all men; as the Son – the Word – came for the salvation of the whole world “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3: 16). So He appeared stretching His hands to bear men, both of the Old and the New Covenants Those of the Old Covenant enjoyed this grace, yet underneath veil and through the symbols; not as those of the New Covenant, before whom it transfigured, to enjoy, if they chose to respond to it. This free gift appeared to all: to older men, older women, young men, and young women, masters and slaves All should therefore, receive and respond to it2. The work of the grace: (1) Taking off the works of the old man: “Teaching us to deny ungodliness and worldly lusts” (12). This is the work of the Lord Christ in us; being the Light who scatters the darkness; As through His death and resurrection, in which we have the right of fellowship with Him; we would put to death our old life and that according to man. According to St. Augustine3: [It is now very obvious that he likens the secret of death and resurrection of Christ, to the death of our sinful old life, and the setting of the new one; Namely, the voidance of iniquity, and the renewal of righteousness]. As the apostle Paul have experienced the work of grace in his own life, which was all weaknesses; No wonder that he often speaks about it, especially in his epistle to the Romans; And he often opens and ends his epistles by praying for the grace to be with his children4. ." 1 ا رجع كتیب "النعمة وغلإ ا ردة الحرة "للقدیس اغسطینوس طبعة 1969 2 ا رجع كتیب "الروح والحرف" للقدیس اغسطینوس 27 (ترجمة الآنسة جولیت – تحت الطبع). . 3 المرجع السابق 10 . 4 المرجع السابق 12 24 (2) Enjoying the works of the new man: “we should live soberly, righteously, and godly in the present age” (12). The church, experiencing the work of grace in her sojourn here in this world, that grants her the virtues of her Groom, and adorns her with His sweet Fragrance to live soberly, righteously, and godly; She calls it “the new song”, by which she keeps praising. About the “grace”, St. Clement of Alexandria1 says: [This is the “new song”: The appearance of the Word, who was there from the beginning, and before the beginning! The Savior, who has been there before, appeared in the recent days! He, in whom what is true appears; as the ‘Word’ is “in God”, by whom everything was, appeared as our Teacher and consummated our salvation! See, how mighty is the “new song”! How it created men out of stones; and humans out of beasts! How those, who were dead, with no fellowship in the true life; … simply came back again to life, through listening to this song!]. (3) Looking for the other life: The work of the Lord Christ – the true Grace – in us, is to scatter the works of darkness, and to bring us forth to His works – the works of righteousness -; and to transfigure in our life, to love the everlasting life in His bosom; Or as said by the apostle: “Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed, and purify for Himself His own special people, zealous for good works” (13, 14). The work of “grace” is to let us make use of the first coming of Christ, and live as is befitting of us, thanking Him for the redemption He consummated on the cross; And to let us look forward to His second coming, preparing ourselves for an everlasting encounter with Him, face to face. According to St. Cyril of Jerusalem2: [Paul was also aware of both comings, when he wrote to Titus Here he talks about the first coming, for which thanks are given, and about the second coming, to which we look forward (in hope). The second coming makes us long to receive the union, the abidance, and the growth in the fellowship with the suffering Christ; in order to receive His incarnation, sufferings, crucifixion, death, burial, resurrection, and ascension, in our life. To realize that by His incarnation, He received what is ours; and we received what is His, in His Person. By His sufferings, He bore my sufferings; and I came to have the sufferings of love in Him. By His cross, He carried my iniquities, and I came to have the righteousness of Christ. 1 Clement of Alexandria: Exhortation to the heathen 1. 2 Cyril of Jerusalem: Lect. 15: 2. 25 By His burial, He died for me, to let me also die for His sake. By His resurrection, He granted me in Him the power of life. And by His ascension, I come to realize that by Jesus Christ, I sit on the right hand of God. By all that, I came to have the works of Christ – the works of righteousness – to become a member of His own special people, zealous for good work, pure of every iniquity, ready for the heavenly wedding! By which I can sing: “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (13). This is the same phrase we say at the end of the Orthodox Creed of faith, saying in every occasion: “We look for the resurrection of the dead, and the life of the world to come. Amen”
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