THE COMMANDMENT IS THE GOAL OF PASTORAL SERVICE As usual, St. Paul starts by the apostolic blessing, explaining to St. Timothy the seriousness of his pastoral work in Ephesus: he was to deliver the divine commandment and to warn believers against the mongers of superstitions and unfruitful arguments which have no edifying purpose. St. Paul explains to Timothy his mission through reference to his own experience. He thus urges him to undertake a spiritual struggle as he performs his divine service. 1- The apostolic blessing: V. 1-2. 2- The purpose of the commandment: V. 3-11. 3- The commitment to the ministry: V. 12-17. 4- The struggle in the ministry: V. 18-20. 1- THE APOSTOLIC BLESSING: “Paul, an apostle of Jesus Christ, by the commandment of God, our Savior and the Lord Jesus Christ, our hope, to Timothy, my true son in the faith: Grace, mercy, and peace from God our Father, and Jesus Christ our Lord” (1 Tim. 1: 1, 2). In this opening, the apostle gives the apostolic blessing to his disciple Timothy according to his needs and surroundings. In it, the following points may be noted: A. As he writes to a servant who is committed to preaching and witnessing in spite of hardships and difficulties, St. Paul wants to affirm that it is the Father who has entrusted to Timothy this ministry and that it does not come from any person. His designation comes from the Father Who has offered His Only-Begotten Son for the salvation of humanity; and it also comes from the Son Himself. To clarify his point, the apostle says: “Paul an apostle of Jesus Christ by the commandment of God our Savior and the Lord Jesus Christ, our hope.” As St. John Chrysostom says: [From the beginning, St. Paul elevates Timothy’s spirit and encourages him by saying that God is our Savior and that Christ is our hope. We suffer a lot but our hope is great! Even if we are exposed to fall into traps and dangers, yet we are saved by our Lord and God and not by man. Our Savior is not weak since He is God. Therefore, we are not vanquished by any dangers whatever they may be. We will never be let down since our hope is in Christ1.] As servants of God, who have been sent by the Father who has sacrificed His Son for humanity and by the Son who has been offered for our salvation, it is becoming that we too should offer lovingly our lives for the sake of every man. The Apostle, amid sufferings, considers himself an ‘apostle’ that is an envoy or an ambassador of God whose work is to do nothing else but to testify to Him through his life and preaching. He has accepted this mission by the “commandment of God.” The word “commandment” in Greek is used to convey a royal military order that cannot be refuted but must be carried out; therefore this is a mission that must be carried out in answer to this divine command. This command was issued when God set Paul apart ever since his 1 In 1 Tim., hom. 1. 3 birth (Gal. 1: 5). It was also confirmed by a church command when the Spirit said: “Now separate to Me Barnabas and Saul for the work to which I have called them” (Acts 13: 2). Then the church fasted and prayed and the disciples placed their hands on them. B. In this opening, the apostle emphasizes the role of the Father as a Planner of Salvation, the Designator of apostles, and the Giver of grace, mercy and peace. He deliberately does so to confirm the unity of the work between the Father and the Son. In this context, St. Ambrose says, “Notice how the Kingdom and the Commandment of the Father and the Son are one and the same1.” Hence, the apostle destroys the duality of the Gnostics who distinguish between the God of the Old Testament and the One of the New Testament. As St. Paul adores the Name of our Lord Jesus Christ, he repeats It three times during this brief opening. However, he defines Him as being the Son who has been offered by the Father out of desire to save us. It is through Jesus Christ that we enjoy all the gifts and blessings granted by the Father. C. as St. Paul speaks about the Father and the Son; he does not speak about their relationship apart from us. He says that we know them through their work for and on our account and sake. He calls the Father as our Father and Savior, and Christ as our Lord and hope. It is as though the apostle does not want to present to us mere theoretical theological knowledge that is based on human mental wisdom. He wants us to get acquainted with this truth and possess it as the mystery of our salvation and perfection. D. St. Paul repeats the words “our Savior” in his Pastoral Epistles more than in any of his other Epistles. He affirms to the pastor that his main work is to direct his people to their Savior. He also highlights the necessity that the pastor must be concerned with the work of salvation more than with anything else. E. He calls St. Timothy his ‘true son in the faith.’ The word ‘true’ in Greek is ‘gensios’ which means ‘the original, true, genuine or legal son.’ In fact, St. Paul went through the pains of delivering him into Christianity through the difficulties he met as he carried his mission of spreading the Gospel (1 Cor. 4: 14; 16: 9, 10; Phil. 10). He considers him the spiritual son that he esteems. St. John Chrysostom comments on that expression by saying: “There is no difference between them as Timothy resembles the apostle in his faith. This is like what happens with babies since there is a resemblance (between the parent and his offspring)2.” St. Paul honors his spiritual fatherhood for God’s people. This is clear in his words: “For though you might have ten thousand instructors in Christ, you do not have many fathers, for in Christ Jesus I have begotten you through the gospel” (1 Cor. 4: 15). This is not an honorary fatherhood but it is a commitment and a responsibility. St. John Chrysostom says to his spiritual sons: [I love you so much that I melt in you and you become everything for me: My father, mother, brethren and children!3] If Paul is considered a father for Timothy, his spiritual fatherhood stems from God’s fatherhood for all humanity. Therefore, he calls God ‘our Father.’ Through His fatherhood, St. Timothy and St. Paul find real rest. This is also expressed in the following words of St. John Chrysostom: [In this we find consolation, for if God is our Father, then He cares for us as children, and this is according to Jesus Christ Who says: ‘Or what man is there among you who, if his son asks for bread, will give him a stone?’ (Matt 7: 1 On Christian Faith, 3:12. 2 In 1 Tim., hom. 1. 3 The author: St. John Chrysostom, 1980, p 17. (In Arabic) 4 9)1.] F. In his non-pastoral epistles, St. Paul most often gives the apostolic blessing only. Yet here he adds mercy, in Hebrew ‘chscedh,’ and this word is repeated 127 times in the Book of the Psalms as being the object of people’s praise to God. The Lord has shown us His mercies even when we were still enemies. He has rescued us from a state of enmity to a state of adoption as His children, and from darkness to light. Therefore, it is becoming that we should respond to His mercy by being merciful to others, and so follow as servants in the steps of our Master! St. John Chrysostom indicates that teachers need to attain God’s mercy as they perform their ministry due to the difficulties they have to bear. St. Paul himself showed mercy towards his disciple St. Timothy. We find him expressing pity towards him as he says: “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities” (1 Tim. 5: 23). G. St. Paul calls Christ ‘our Hope.’ This is why the Early Church insisted on using this epithet. We continue to call Him our Hope not because we will attain something in Him but because we hope to have Him Himself. He constitutes not only the Door of Hope but He is the Source of Hope itself. In Him, we receive the mystery of our life, our salvation, and our eternity. St. Ignatius of Antioch says: [Rejoice in God the Father and in Jesus Christ our common hope2.] St. Polycarb says: [Let us then be steadfast in our Hope and in the Patron of our Righteousness… Jesus Christ.] In Him lies our hope as we enjoy the new nature deserved by His blood and as we get buried with Him in the baptismal font. In Him, we enjoy victory over death and attain eternal life; and in Him we enter into the bosom of our Heavenly Father in order to live and to be glorified with Him. 2- THE PURPOSE OF THE COMMANDMENT St. Paul expresses St. Timothy’s commitment to direct the believers in Ephesus to avoid strange teachings and unproductive arguments that are not spiritually constructive. He says to him: “As I urged you when I went into Macedonia – remain here in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith” (1 Tim 1: 3, 4). The word ‘urged’ is used in Greek to mean ‘plead anxiously,’ and it is as though the apostle does not intend to give orders but pleads with his disciple. St. John Chrysostom comments on this as follows: [Notice the gentleness of expression as he uses the style of a slave rather than that of a master3.] He urges Timothy to advice some Ephesians not to ‘teach other doctrines’ or ‘unorthodox doctrines4,’ according to the Greek sense of the expression. By this, he meant those who interpreted God’s word deviously. St. John Chrysostom comments saying: [St. Paul did not mention certain persons by name in order not to embarrass them through open and direct reprimand. The apostle found in the city some bad disciples of the Jews who wanted to force believers to observe the Mosaic Law. This is a subject that the apostle deals with in his other epistles. They did so not because they were prompted by their consciences, but in search for vainglory. They wanted to have their own disciples 1 In 1 Tim., hom 1. 2 Ad. Eph. 3 In 1 Tim., hom 1. 4 Pulpit Comm, v. 21, p.2. 5 since they envied the blessed Paul and resisted him1.] What are the fables that the apostle asks them not to listen to? Maybe he meant what he wrote to Titus: “not giving heed to Jewish fables and commandments of men who turn from the truth” (Titus 1:14). This refers to those of Jewish origin. As for those of Gentile origin, Paul warns them against superstitious fables that were characteristic of such cultures as the Greek, Roman, and Persian cultures, etc. Such cultures had myths or stories about the descent of some gods to marry daughters of the people of this world, and in this way created a branch or genealogy that had its origin in heaven. What are the genealogies? First: Perhaps he was referring to the Jewish genealogies. Many of those who had come into Christianity still honored their priestly lineage or their origination from the tribe of Judah, etc. and so stumbled into the trap of vainglory. Second: In the ancient gentile world, genealogies were given great importance. To cite a few examples, Alexander the Macedonian or the Great had a family tree going back to Achilles and Andromache on one side, and to Perseus and Hercules on the other. St. John Chrysostom says that the Greeks traced their deities through certain genealogies. Third: St. Irenaeus2 and Tertullian3 explained that the genealogies mentioned by St. Paul referred to the seeds of Gnostic heresies that claimed that the Supreme Being had produced an offspring. From that another one sprung out and so on. A series of offsprings came into being and these were referred to as ‘Aeons.’ Progressively, these ‘Aeons’ grew weaker from one genealogy to the next. The belief was that that man could attain the Supreme Being through knowledge (gnosis), and as they passed through these ‘Aeons’ or media4. The apostle comments on these matters by saying that they are ‘endless,’ to indicate that they are tiresome and purposeless. One could not benefit through their pursuit. Now, what does the apostle mean by: “which cause disputes rather than godly edification which is in faith”? Does the apostle reject research and discussion of matters of faith? The Gnostics were interested in knowledge, but that did not stem from a love for truth that would have been characterized by a pious and humble spirit. They were interested in knowledge for it made them arrogant as they indulged in dry, sterile, and lifeless arguments. They sought to create arguments for the sole end of arguing, and as such were far removed the life of piety. Thus, gnosis replaced faith as a road to salvation. These are ‘disputes’ which do not seek ‘godly edification which is in faith.’ As for the ‘disputes’ that promote ‘godly edification,’ these are one that is concerned with faith and they arise from a humble spirit that seeks the truth rather than argument and discussion. The search, in such a case is for the purpose of finding the truth in order to apply and live by its principles. St. Irenaeus says about these teachers: [They make the teachings of the Lord corrupt and prove themselves to be evil interpreters of the good word of God. They 1 In 1 Tim., hom 1. 2 Adv. Haer. Lib.1. 3 Adv. Valentin 3. 4 Read in this book The Introduction to the Pastoral Epistles (Contemporary Heresies). 6 destroy the faith of many people by taking them away from the way of truth as they hide under the veil of knowledge. They deceive the simple with their eloquent words and good looking faces while they destroy them ruthlessly1.] St. John Chrysostom comments on fruitless controversies as follows: [We must not be concerned with controversies. The fact that we argue leaves no room for faith as faith gives controversies temperance. But why does Christ say: “Ask and it will be given to you; seek and you will find; knock and the door will be open to you”? (Matt. 7: 7) and “You search the Scriptures for in them you think you have eternal life” (John 5: 39). To ‘ask’ means to pray and have a sincere desire. Christ orders us to study the Scriptures not for the purpose of getting into the difficulty of controversies but for the purpose of ending them as we seek to discover their true meaning. Thus, there would be no more need to get into them again as they would have been finally settled2.] What we would like to confirm is that faith rejects sterile controversies. Yet, it accepts constructive argument held in a spirit of sincerity and true eagerness to know the truth and enjoy it under the leadership of God’s Holy Spirit. Ever since its foundation, the Christian School of Alexandria sought to reconcile faith and philosophy and to couple the heart with the mind3. St. Paul deals with the love of controversies raised by heretics. This was a love that served the lust for appearances and authority. His purpose is to define the goal of pastoral ministry which is to present the evangelical commandment in a spirit of demonstrated sincere love. He says: “The purpose of the commandment is love, which come from a pure heart, from a good conscience, and from a sincere faith” (1 Tim. 1: 5). Without love, the commandment loses its effect and teachers deviate from their mission. As a result, it turns into fruitless controversies, causing divisions in the community. St. John Chrysostom comments on such a situation in these words: [When people do not have love, they envy those with a good reputation, and become anxious to attain authority, and for love of authority they come up with heresies4.] “Love” is the ultimate purpose of the commandment and the message preached by the apostle and all the servants of the Word. It satisfies the heart and determines man’s aim. Consequently, he does not become confused by false controversies and does not allow himself to be involved in negative arguments. The apostle defines the characteristics of such love as being: “a pure heart, a good conscience, and a sincere faith.” St. John Chrysostom says: [But about what kind of love is the apostle speaking? It is sincere love that is not based on mere words but that stems from the inner inclination and emotions of a being, for the apostle states: “from a pure heart.” An evil life creates divisions since: “For everyone practicing evil hates the light” (John 3: 20). It is true that there are friendships even among the wicked, for criminals and thieves love each other. Yet this love does not spring from a pure heart or a good conscience, but rather from a profane heart and not out of sincere faith, but from a false and hypocritical one... for faith indicates truth... and whoever truly believes in God cannot keep away from Him5.] Potiphar’s wife loved Joseph but with an impure heart. Thus she was not 1 Adv Haer. 1: 1. 2 In 1 Tim., hom 1. 3 The author: The Early Fathers of the School of Alexandria, 1980, p 14, 15…. {In Arabic) 4 In 1 Tim., hom. .2. 5 In 1Tim, hom 2. 7 implementing the commandments, and sought to satisfy her own lusts and desires, and when Joseph rejected her, she threw him into the prison. Amnon loved his sister Tamar till he became sick. Yet, when she did not quench his desire, he despised her and caused her to be brought into shame. Therefore the apostle insists that love must be out of “a pure heart;” it should spring from a heart sanctified by the dwelling of the Holy God in it; from “a good conscience”- that is a good intention or will- untainted by hypocrisy or slyness; and “a sincere faith.” That means that one’s love for one’s brothers should stem from one’s faith in the Lord and one’s love for Him. In this regard, St. Augustine says: [We can never love others truly unless we love the Lord. Each one who loves his neighbor as himself loves God, but if he does not love God, then he even does not love himself1.] Briefly put, we may say that every one of us loves himself in God. This is the result of the love each one has found in God, through faith in Him, and through His living within us. We become like a holy altar for Him, and we are enabled to love our neighbor as ourselves! This is the kind of love that is able to satisfy the heart, thought, and all sentiments and feelings. In such a state, man does not find any place for unworthy controversies. The apostle Paul goes on to say, “Some, having strayed, and have turned aside to idle talk” (1 Tim. 1:6). It is true that if a man wanders away from the true divine love, his internal life turns into an emptiness that can never be satisfied. He consequently turns to corrupt conversations and aimless controversies in the hope of concealing his internal weakness and shortcoming. Such a man turns away from leading a righteous life and giving practical testimony into a life that lusts after knowledge and authority, devoid of understanding and wisdom. The apostle explains this state in hid words: “desiring to be teachers of the Law, understanding neither what they say nor the things which they affirm” (7). St. John Chrysostom comments on this passage as follows: [We find here another reason for evil and that is the desire for authority.” Therefore, Christ says:” But you, do not be called Rabbi” (Matt 23:8). The apostle also says: “For not even those who are circumcised keep the Law, but they desire to have you circumcised that they may glory in your flesh” (Gal. 6:13). This means that they ask for dignity, yet they disregard the truth... “understanding neither what they say nor the things which they affirm” (7). The apostle blames them because they do neither know the real aim of the Law nor the right time to demand authority. But if this is due to misunderstanding, why is this counted as a sin against them? Because what has taken place is not the result of their longing to be teachers of the Law but as a result of the absence of love. Their ignorance itself springs from the same reason. The soul that defiles itself with the matters of the flesh loses the purity of vision. Its failure to love leads to blindness and countless conflicts. indeed it can no longer have good judgment2.] To sum up their condition, it is accurate to say that their deviation from the path of true love had led them into a state of internal emptiness. They wanted to conceal that by claiming to be the teachers and defenders of the Law. Yet, they were ignorant of its true purpose. Their life became characterized by numerous arguments and controversies that were not conducted with the purpose of leading themselves and others to the truththey were conducted as a means of satisfying their selfish love of authority and supremacy. In order to avoid any misunderstanding that the apostle is blaming or 1 In Joan, tr. 87: 1. 2 In 1Tim., hom. 2. 8 accusing the Law in itself, or that he considers teaching it to be a bad thing, he says: “We know that the Law is good if one uses it lawfully” (8). Then, the Law is not in the Law but in its abuse. St. Augustine compares the situation of these teachers to Lot’s two daughters who abused their father (by sinning with him) and conceived Moab and Ben- Ammi - the Moabites and the Ammonites- who represent all acts of evil. They and their offspring were the cause of endless troubles for God’s people. On the same subject, St. Augustine says: [The main troubles of the Church arise only from those who abuse the Law1.] Some of the Christians who were of Jewish origin thought that St. Paul was speaking against the Law (Acts 6:13,14). That explains why he always stresses that the Law is sacred and good, (Romans 12:12), if we use it on the right way: it is important to understand that “Christ is the end of the Law for righteousness to everyone who believes” (Romans 10:4). St. Paul also says: “Therefore the Law was our tutor to bring us to Christ, that we might be justified by faith” (Gal. 3:24). The apostle says that we must accept the Son of God... “born of a woman, born under the Law, to redeem those under Law, that we might to receive the adoption as sons” (Gal 4:5). We have received the Law not to use it creating controversies, but so that it may condemn our general tendency to the sin and fall. Thus, we can accept Christ Who absolves sinners, and frees us from the judgment of death pronounced upon us by the Law. Therefore, the apostle says: “For sin shall not have dominion over you, for you are not under Law but under grace” (Romans 6: 14). “For I through the Law died to the Law that I might live to God” (Gal. 2: 19). “But before faith came, we were kept under guard by the Law, kept for the faith which would afterward be revealed. Therefore the Law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor, (Gal. 3: 23), and “But if you are led by the Spirit, you are not under Law” (Gal. 5: 18). St. John Chrysostom talks about the role of Law by saying: [If you use the Law in a sound way, it will lead you to Christ. If the aim of the Law is to justify man, but it is unable to do so, it leads you to the One who is able to do so2.] When we come enter to the Lord Jesus Christ and enjoy the life given to us in Him through the Holy Spirit, then we enjoy what the Law was unable to give to us. Hence, there would be no need to return again and fall under the rulings of the Law. In this respect, St. John Chrysostom says that the horseman uses the reins at the beginning to control the horse. But once the horse behaves in a controlled manner, there is no need for the reins. The child also learns the alphabet, but once he gets to be a good reader, there is need for him to go back to the alphabet. This is the proper use of the Law; once it has achieved its purpose by leading us to the Lord, we rise above it and do remain under it any longer. [Those who are above the Law are no longer part of the school of the Law. Yet, they observe it as they access a higher degree, and perfect it as they are inclined to follow virtue and are free of fear... for he who lives above the Law is the same who knows how to apply it properly3.] In other words, if the Law is used properly, we can lead a virtuous life in Jesus Christ. Then, we would not remain under the Law and it will not become an issue of controversy or theoretical arguments in our life. St. John Chrysostom says: [If someone fulfills the Law 1 On Ps. 6. 2 In 1Tim., hom. 2 3 In 1Tim, hom 2. 9 through his behavior; then he is using the Law properly and for his own benefit1.] In this way, we get to understand that the Law is given to sinners and evil people in order that it might lead them to Christ as their Savior. He is the One who grants them a virtuous life in Him, elevating them above the Law. Therefore the apostle explains: “knowing this; that the Law is not made for the righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, and if there is any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God which was committed to my trust” (9-11). The evils mentioned above are the most terrible types of sin that corrupt the soul and resist the holy life in the Lord according to His glorious gospel. The Law has been instituted for those who commit such crimes in order to reveal to them their complete incapacity. Thus, through the message of His free salvation, they may come to Christ not only as the Forgiver of their transgressions but as the only One Who can carry them into the ‘blessed glory of God.’ This glorious Gospel, which has been entrusted to the apostle, is now delivered through the Law to evil people. St. Ambrose considers the Law to be important. It is essential for evil people and not for the righteous ones. The latter walk virtuously through the observation of the Law that they have digested with their minds. On the other hand, it is the Law that deters evil people through their fear of punishment2. From another perspective, if the apostle is writing to his disciple Timothy that the subject of his preaching is the commandment whose end is love; then it is this love that opens our hearts and enables us to see that the Law is presented to the worst and most profane evil classes in order to bring them into the glory of God’s message. It is as if the apostle advises his disciple to love every man and especially evil people in order to get them away from their evil and lead them into a blessed evangelical life. Here, the apostle does not say ‘evil people’ but classifies them as follows: The lawless and insubordinate: those who break the commandments intentionally and not out of weakness or ignorance. The ungodly and sinful: those who commit sin boldly without embarrassment or shame. The unholy and profane: those who are convinced easily to sin without suffering from any kind of guilty conscience. Murderers of fathers or mothers: they represent those with the cruelest hearts since they are more evil than savage monsters that do not harm their children! Sodomites: the worst type of adultery and impurity, they commit what is most contrary to nature. Kidnappers: they are the worst type of thieves who steal men to sell them as slaves (Exod. 21: 6, Deut. 24:7). Perjurers: those who commit the most terrible kinds of lies. Those who are contrary to sound doctrine: those who not only commit evil but also resist the truth. For these people and their like, God has set His Law. He wants them to feel the 1 In 1Tim, hom 2. 2 cf. Duties of Clergy 3:5. 10 need for their Savior. So, it is becoming of us to open our hearts with love towards them without belittling or discouraging them and so leading them to lose hope in attaining salvation. 3. THE COMMITMENT TO MINISTRY The end of the commandment is love. It is love that opens the heart lovingly to all people. It enables the pastor to care for the wicked, the criminals, the insubordinate, etc. Such a commitment is not considered a gift from a pastor to his people, but rather the payment of a debt since the pastor reciprocates God’s love for him by loving His people. This is the mystery behind the commitment to serve; He has loved us first, therefore we are obligated to love Him by loving His children. St. Paul quotes his own experience as a practical example of God’s work in his life. He says, “I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent: but I obtained mercy because I did it ignorantly in unbelief” (12, 13). Here, St. Paul praises God who not only saved him when He saw him falling into the jaws of death as he blasphemed and persecuted the Church of God, but also raised him to be a faithful servant of the Truth. God did not only forgive him for his past but also appointed him to be His ambassador. The apostle often declared how in the past he was a persecutor, and a tyrant (Acts 22: 4-7). He did so to reveal the abundance of God’s free grace to him, and to disclaim any personal merit making him worthy of the ministry. He thus attributes every thanks to the Lord. Yet, he does not ignore the freedom of human will that is sanctified by the Lord. He is indebted fully to God’s grace that is so generous as to make appoint to the ministry. He uses the word ‘strengthened’ implying the granting of ‘His divine power’ so that through that he could pay back the debt of love. Now he could do so by showing love to those who have not yet experienced God’s work of salvation. Besides, he was enabled to keep his hope strong and never despair in the task of bringing others to salvation! St. Augustine says, [As Paul was forgiven for his great crimes, it is becoming that no one should despair due to any sin, for it shall be forgiven to him!1] St. Paul realized that he was “shown mercy” and that the blessings he had received came as a free grant from God and His mercy. St. Augustine says, [The apostle says that he has been shown mercy not due to personal merit but due to God’s mercy2.] St. John Chrysostom says, [Notice how the apostle thanks God as he knows that even what he does on his own is a gift from God who has made him a chosen vessel3.] In humility, the apostle admits that he was a persecutor, a blasphemer and a tyrant. Then, why did God called him for the ministry rather than any other persecutor, blasphemer or and violent man? St. John Chrysostom explains as follows: [Because what they did was done not out of ignorance but according to their own will and total knowledge. There is a testimony of this as the gospel says: “Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than praise of God” (John 12:42, 43). At another time, Christ told them: “How can you believe, who receive honor from one another” (John 5:44). The Pharisees said to one 1 In Ps. 85. 2 In Joan. tr., 3: 10. 3 In Tim., hom., 3. 11 another: “You see that you are accomplishing nothing. Look the world has gone after Him” (John 12:19). Thus, they always loved authority. But where was Paul at that time? It is said that he was learning at the feet of Gamaliel, and did not have any share among those who opposed the Lord Jesus Christ. Besides, Gamaliel did not appear to be an ambitious man. Then how was Paul associated with the resisting masses? He saw that the teaching was growing and becoming prevalent on a wide scope. During Christ’s life, the disciples followed him and the Jewish teachers were completely abandoned. Therefore, Paul was against the teaching out of jealousy and not out of love for authority, which stirred the other Jews. Then what was the motive for his journey to Damascus? He thought that the teaching was harmful and was he feared it would become widespread. But the Jews did not care about the masses; they carried about their love for authority and how that was affected by the Lord’s teachings1.] What saddened the heart of St. Paul was that the simple people knew Christ and accepted His gospel, including the tax collectors who enjoyed him. He had spent most of his life serving the Law but in ignorance, as he was interested in its letter and not in its end. However God’s mercy rescued him and led him to enlightenment. St. Paul says: “The grace of our Lord was poured out on me abundantly, along with the faith and love that are Christ Jesus” (I4). God’s mercy did not stop at not punishing the apostle for his past behaviors of blasphemy, persecution and violence, but elevated him to enter to Jesus Christ to be a Son of God and an inherent of the Lord. This was what the apostle felt before God’s abundant grace that supersedes any mercy. Therefore, he continues saying: “Here is a trustworthy saying that deserves full acceptance Christ Jesus came into the world to save sinners of whom I am the worst” (I5). Such is God’s grace that saves the worst of sinners. St. John Chrysostom says: [No one who sees a prisoner at the royal palace doubts God’s Mercy. Such was Paul’s situation, giving himself as an example. He was not ashamed to call himself a sinner. On the contrary, he rejoiced as he could present a good proof of the Lord’s miraculous work in him. For God considered him worthy of receiving His most tender mercies. In this letter, he calls himself a sinner and even the chief sinner. Yet, in another part of his writings he says: “concerning righteousness which is in the Law, blameless” (Philip. 3:6). As for the righteousness that he truly seeks and which comes as a result of God’s work, then even those who are righteous as they observe the Law are considered sinners, “for all have sinned and fall short of the glory of God” (Rom. 3: 23). That explains why the apostle refers to ‘the righteousness that is in the Law’ when he speaks about his righteousness. This is similar to a person who seeks wealth and so considers himself to be wealthy, yet he discovers that he is the poorest of the poor when he compares himself to a king who possesses enormous treasures. In the same way, the righteous will be considered sinners if they are compared with angels. Hence, if St. Paul who lives righteously as he observes the Law is considered the chief of sinners, then what man can be called righteous? The apostle did not call himself that just to condemn his life and judge it to be impure. He wanted to expose his unworthiness by comparing his righteousness with the righteousness of God. Besides, he wished to underline that those who enjoy God’s righteousness are the sinners2.] “However, for this reason I obtained mercy, that in me first Jesus Christ might 1 In 1Tim, hom 4. 2 In 1Tim, hom 4. 12 show all long suffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Tim. 1:16). St. John Chrysostom comments on this verse as follows: [He was shown mercy so that other sinners would not despair of obtaining mercy. Everyone is ascertained to receive similar mercy. The apostle shows great humility as he calls himself the chief or first of sinners, a blasphemer, a persecutor, and unworthy to be called an apostle. Yet he wants to serve as an example. Imagine a crowded city whose citizens are all evil - some worst than others - then all deserve to be condemned. However, if there is one among them who deserves a greater punishment, as he has committed all sorts of evil, yet the king could want to issue a pardon to all. They might not believe that until they find that he has actually pardoned even the one who has committed the most evil. By so doing, the king leaves no doubt in anybody’s mind. St. Paul says that God wanted to present a full confirmation of the forgiveness he grants to sinners, so He chose him as the subject of God’s mercy since he was the first or worst of sinners. The apostle himself is the evidence that illustrates that there can be no condemnation on anyone any longer since mercy has been granted even to him. It is as if he is saying: If God forgives in this way, then He will punish no one. If I have been saved, then no one should doubt in being saved. Note the humility of the blessed apostle, for he does not speak about God ‘showing longsuffering’ but ‘all longsuffering,’ and thus indicating that there is no need to reveal greater longsuffering than that shown in his condition. He considers that no sinner would need more forgiveness and more longsuffering or even a portion in contrast to his own need!1] The apostle continues to say: “Now to the King eternal, immortal, invisible, to God alone who is wise, be honor and glory forever and ever. Amen” (17). Through divine mercies, our teacher, the apostle St. Paul, has been elevated from under the order of punishment up to the order of an ambassador of the Church and has become her apostle. Thus they reveal and bring glory to God the King of all ages. The son has been glorified indeed through this divine act, and the Father has been glorified as the Planner of this salvation. St. John Chrysostom comments as follows: [On account of these matters we do not glorify the Son alone, but we glorify him together with the Father as the Son continues to accomplish greater acts, the Father receives more glorification2.] How do we glorify and honor God? We honor Him more by our deeds than by our words of praise. By sanctifying the spirit and body through our lives in His Son the Lord Jesus Christ and through the Holy Spirit. We sanctify not only ourselves, but also every person – spiritually and physically- through prayer and constant striving towards that endeavor. God has been glorified in Saul of Tarsus because He had shown mercy and converted him into an apostle delivering the Truth. Yet God has been more greatly and truly glorified because so many have entered, through Him, into a new life and are enjoying His Holy Spirit. 4- STRUGGLE IN THE MINISTRY St. Paul has now ended his message to Timothy in which he clarifies matters concerning the commitment to apostolic ministry. He explains that this is a debt that is paid to God Who has loved and saved him. It is a sign of a believer’s true love and his 1 In 1Tim, hom 4. 2 n 1Tim , hom 4. 13 adherence to the commandments. He ends his message in this context by speaking about the ‘struggle in the ministry.’ He says: “This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare” (1 Tim. 1:18). It seems that some had prophesied concerning Timothy at the time of his baptism or when he began to serve and commit himself to pastoral work. Accordingly, St. Paul, inspired by God Himself has called Timothy to the ministry, in other words, it is not a charge made by one person to another. This is a charge that deals with love and pastoral work. The focus is on the necessity of waging a good spiritual struggle; it is important that the pastor struggles in his work just as someone serving in a spiritual army. The aim is to save every soul from the bondage of sin. St. John Chrysostom comments as follows: [Just as in every army each one does not serve with the same energy, since each is dictated by the needs of his job; similarly in the Church there is one who serves as a teacher, a second as a disciple, and a third as a member of the congregation1.] What does the apostle mean by “the good warfare” that St. Timothy should undertake? It is not enough that a minister should struggle; he needs to fight a good fight. In other words, he needs to present the commandments in am appropriate manner. He needs to present God’s commandments as they have come down to us from the Old Testament and the New Testament as they represent one thought and one spirit. St. Clement, of Alexandria, says that when the apostle refers to the ‘prophecies’ he is not alluding to St. Timothy specifically, but rather to the prophecies that occur in the Old Testament. These, he says, predict the preaching of the New Testament. It is as though what St. Timothy will do in his ministry is the fulfillment of the specific prophecies about the spreading of the Gospel. The apostle speaks about the spiritual struggle of the servant or pastor, and draws an inseparable link between the pastor’s inner life and his effort to spread the Word. He says, “... having faith and good conscience, which some having rejected, concerning the faith have suffered ship wreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme” (19, 20). In every age, there are those who oppose Truth. This happened in the time of Moses and Aaron when magicians appeared to challenge their authority. That is why as good shepherd must remain spiritually strong as he supports God’s people against those who resist the upright teachings. Indeed, he needs to possess “faith and a good conscience.” St. John Chrysostom comments on this apostolic expression as follows: [He, who wishes to be a teacher, needs to teach himself first. A person cannot become a commander without having been a soldier first. The same applies to a teacher too; he needs to have been a student first. In another part of his writings, the apostle says: “lest, when I have preached to others, I myself should be disqualified” (1 Cor. 9: 27). He advises Timothy to have ‘faith and a good conscience’ in order to be able to help others. This draws our attention to the need to follow the advice of our superiors even if we are teachers ourselves. We all do not deserve to compare ourselves with Timothy, but if he has listened to this advice and he used to learn even though he was a teacher, then does not become clear that we do need to do the same?2.] 1 n 1Tim , hom 5. 2 n 1Tim , hom 5. 14 Bishop Ambrose states: [I wish to struggle to teach myself in order to be able to teach others, for there is only one Master (God), who alone does not learn what He teaches to everyone1.] Those who have rejected ‘having faith and a good conscience. has suffered shipwreck.’ This is a natural result since a corrupt life leads even teachers to deviate from the upright teachings and fall into heresies and strange inventions. Consequently, concerning the faith, they suffer shipwreck. This can be clarified in another way and as follows, a virtuous spiritual life adheres to the Lord Jesus Christ by observing the upright faith and living joyfully in hope. In the same way, a life of corruption adheres to senseless controversies that are far removed from the upright faith, and consequently suffers shipwreck from which no Christian can offer rescue or shelter. Thus life is one whole complete unit made up of holiness and upright living and these two are inseparable. In the same way, corruption and deviation from the faith as well as despair are inseparable. St. John Chrysostom says: [If someone deviates from faith, he cannot be steady, He therefore floats around until he soul gets lost in the depths.2] The apostle presents two examples, saying, “of whom are Hymenaeus and Alexander whom I delivered to Satan that they may learn not to blaspheme” (20). Hymenaeus is mentioned also in (2Tim. 2: 17), and the apostle describes him as having ‘strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.’ He presented his false teaching by wrongly interpreting the words of the Lord Jesus Christ about the resurrection of the soul from the death of sin, through believing in Him. In this way, he denied the resurrection of the body on the Last Day. Alexander is probably the one mentioned in (2Tim. 4: 14) “Alexander, the coppersmith, did me much harm. May God repay him according to his works.” These two men refused to obey the voice of the Lord due to their pride. They therefore stumbled into the way of evil and strayed from faith as a result of a corrupted life. Therefore the apostle decided to deliver them to Satan that they may learn a lesson and not out of mere revenge. By doing so, St. Paul might have intended to prevent them from membership in the holy Church and from corrupting the thought of the people. At the same time, this exclusion might lead them to repent and return to God. The apostle condemned the act of the person who had committed evil with his father’s wife in Corinth in the same way. “In the name of the Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh that his spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Do you know that a little leaven leavens the whole lump?” (1Cor. 5: 4-6) St. John Chrysostom asks: “But how does Satan teach them not to blaspheme? Can he teach others what he has not taught himself and since he is a blasphemer still?” He also provides the answer: [He does not teach them, but as it is said, “that they may learn.” Satan does not carry out the task of teaching if this would be the result... he is like the executioner who may be himself involved in endless crimes, yet he used to correct others3.] This agrees with the words of Tertullian: [Through punishment they learn not to blaspheme. God has given His servants the authority to deliver a person to Satan, 1 The author: Pastoral Love. P. 700. 2 In 1 Tim., hom., 5. 3 In 1Tim, hom 5. 15 although Satan himself has no innate authority over us1.] St. Jerome states: [It is as though Satan is an executioner used by the Lord... so that the apostle implies that sinners are delivered to Satan to be punished so that they might return to God2.] Notice that the apostle says: “that they may learn.” But this he means that the punishment is intended for edification and improvement and not for mere revenge. That is why he appeared to be severe on the person who committed evil with his father’s wife (1 Cor. 5:4-6). Yet, if this member, who has been eliminated from the holy fellowship, expresses deep sadness and repentance, then the apostle does not wish him to be in despair. Consequently, he rushed to write to the Corinthians to tell them: “For if I make you sorrowful, then who is he who makes you glad but the one who is made sorrowful by me?... this punishment which was inflicted by the majority is sufficient for such a man so that, on the contrary, you ought rather to forgive and comfort him, lest such a one should be swallowed up with too much sorrow. Therefore, I urge you to reaffirm your love to him” (2 Cor. 2:2, 7, 8). The apostle clarifies the aim of punishment in these words: “Therefore I write these things being absent, lest being present I should use sharpness according to the authority which the Lord had given me for edification and not for destruction” (2 Cor. 13: 10). He explains how he will be eager to be gentle rather than punish by saying: “What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” (1 Cor. 4:21) 1 De Fuga in Persecutions, 2. 2 In Ps., hom., 34.
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