SOCIAL RELATIONSHIPS Having spoken about organization within the Church, clarifying the relationship between the pastor and the different classes of the community such as the elders, the adolescents and the elderly people; the responsibility of the Church towards widows, and the ordination of priests, etc. St. Paul goes on to give us a live picture of the social relationships, especially those between slaves and their masters in the Lord. 1- Advice for slaves: 1-2. 2- Stressing the practical side: 3-5. 3- Instructions to the rich, 6-19. 4- Final advice, 20-22. 1- ADVICE FOR SLAVES The Apostle presents to his disciple as well as to wealthy persons the main guidelines to be applied when directing slaves. The ultimate goal is to carry out a practical and fruitful ministry that is far removed from false condemnations and void battles with words. “Let as many servants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed” (1) St. Paul, in his writings, was interested in the slaves who had accepted the Christian faith. He gave them instructions that had to be observed just as he gave their masters instructions to be applied in their dealings with their slaves. Although the apostle did not launch an open rebellion against the slavery system, yet he destroyed it through love and faith. He elevated the spirit of the slave, and gave him a message and role model through his own life – a life of holiness evident in his dealings even towards his severe master. The Apostle talks to the slaves who are burdened and ‘under the yoke.’ He seems to be telling them he is sympathetic and understands their pains and burdens. He realizes that they ‘are under a yoke.’ He reaches out by using the immediate realities to serve as examples, rather than vague theoretical abstractions. It is true that he cannot relieve them from their yoke, yet he can put before them the possibility of a new life in the Lord Jesus Christ. It is He alone Who can elevate their hearts above the yoke - whether it is a psychological or financial one. A slave must not look at himself under the yoke of slavery and feel humiliated and embittered. As long as he carries ‘Jesus Christ’ within him, he can elevate his heart, soul, and feelings above the ‘yoke.’ Hence, the slave can proclaim the evangelic truth to his cruel master. He is able to do so through his way of holy living and affectionate Christian behavior, rather than indulge in controversial arguments and violence. Consequently, the master will be attracted by such loving and practical ways. In this way, the slave can be obedient to his cruel master, not out of fear or inability, but out of his faith in our Lord Jesus Christ. History has given us many examples of slaves who were able to attract their masters to the faith through their godly behavior. Indeed, some of these masters became rebellious against their own bad system. Through this spiritual perspective, the Apostle elevates man above all circumstances surrounding him. A person can achieve his ends even if he is the slave of a cruel master. St. Ambrose says: [Although Joseph came from a family of great Patriarchs; he was not embarrassed by his humbled slavery. On the contrary, he adorned 3 it by his regular good ministry, and made it glorious through his virtues. He knew how to be humble while he was turned into a commodity in the hands of the seller and buyer; and called both ‘my master.’ Contemplate his humbleness as he says: “Look, my master does not know what is with me in the house, and he has committed all that he has to my hand. There is no one greater in this house than I, nor has he kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?” (Gen. 39: 8, 9). His words are full of humbleness and purity. He is humble as he is obedient to his master and admits, in a generous spirit, his gratitude. He is pure as he considers it a terrible sin to defile himself by such a great crime1.] Christ has elevated the spirit of slaves by accepting ‘slavery’ Himself; as a slave, He came to wash the feet with His own hands, and to clean the hearts with His pure Blood! Thus, He attracted mankind to Him by His ministry and not by revealing His divine glory, as He is God’s Son and the living Word. Therefore St. Paul, the apostle, is not ashamed to say that he enslaves himself to many in order to elevate them from a state of slavery to sin into a state of freedom as children of God! In the same way, by loving others, we should not be ashamed of enslaving ourselves and serving them gladly in Christ Jesus. We should love, obey, and submit to them in the Lord; so that we can captivate their violence and cruelty, and lead them to know the freedom that divine love brings. The above instructions are intended to guide slaves in their relationships with their unbelieving masters, or employees with their violent employers. But how should they behave towards other gentle believers? St. Paul says: “And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things” (2). Just as the believing slave is to submit obediently to the unbelieving master in order to glorify God, and to spread the Gospel in order to prevent anyone from blasphemy; similarly, he should be committed to submit to the believing master for the sake of love and brotherhood. Faith truly brings everyone into a relationship of sincere brotherhood, for “there is neither slave nor free...for you are all one in Christ Jesus” (Gal. 3: 28, Col 3: 11). Yet, such brotherhood does not mean that we rob our brothers of their right of honor, or disregard their duties towards us. Our faith in Christ Jesus grants us equality in truth and spirit before God and the Church. However, this does not exempt us from our temporal commitments, whether these are related to our work or our relatives, such as the submission of a son to his father, or the loyalty of a worker to his employer. Brotherhood does not mean negligence or indifference to the rights of believers. On the contrary, it urges the employee to perform his duties towards believers in all due seriousness. St. Paul says, “because those who are benefited are believers and beloved” (2). St. John Chrysostom says: [It is as if the apostle is saying, ‘if you consider the brotherhood of your masters to be a great benefit, then, based on this principle, you must all the more submit to them2.] If it is appropriate for slaves to obey and love their masters, then how much more is it befitting that we love and submit to the Master of all mankind. St. John Chrysostom says: [May we be ashamed and fearful, my dear brethren. May we serve our Master in the 1 Duties of the Clergy 2: 17 2 In 1 Tim. hom., 16. 4 same way in which our slaves serve us1.] He also says about slaves: [The fear of their masters is before their eyes, while the fear of our Master is not before us at all2.] 2-EMPHASIS ON PRACTICALASPECTS “Teach and exhort these things. If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself” (2-5). The Apostle commands his disciple to teach and preach. By teaching, he means presenting the upright faith and Christian belief, and by preaching he means transferring the belief into a practical way of life and applied behaviors. It is as if the apostle is advising him to combine belief and behavior, faith and practice! St. John Chrysostom sees that this combination of teaching and preaching signifies the combination of authority as a teacher and of tenderness as a preacher. He explains this in the following words: [The teacher needs to have not just authority, or just kindness: he needs both kindness and authority combined3.] The Apostle says: “Teach and exhort these things.” What does he mean by ‘these’? He is referring to all that he instructed previously being inspired by the Spirit of the Lord Jesus Christ. If any one deviates from that Spirit to speak out of his own thought and according to human wisdom rather than according to the Holy Spirit (1 Cor. 2: 13) then such a person is assuming and conceited, and understands nothing. Pride turns faith into controversies and stupid quarrels about words that corrupt men’s spiritual life and tear away the spirit of godliness. It drives the whole Church into a path of envy, disputes, evil suspicions. This leads to corrupt arguments marked by slyness, trickery, and deception, and have nothing to do with the truth. Consequently, godliness gives way to commerce since those creating such disputes are working in their own interest rather than serving the Lord and the edification of the Church, that is why the apostle says, “from such withdraw yourself.” St. John Chrysostom comments on the previous verses by saying: [Conceit does not stem from knowledge but from ignorance. He who knows the teachings of godliness tends to become increasingly humble. He who knows the upright words cannot be ungodly.] He also says: [He who knows things that are not necessary lacks knowledge, and pride arises from ignorance4.] St. Cyprian speaks about the danger of conceited heretics who cause division in the Church and corrupt the faith. He says: [The Apostle says: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them” (Eph. 5:6, 7). There is no reason or justification for being deceived with their false words and or for joining them in their corruption. Escape from such people. To all those who desire the Church to withdraw through the mercy of God, and to all who pray for complete peace: (the Church) - the mother and children - (the believers), I beg and pray you to pour prayers daily before the 1 In 1 Tim. hom., 16. 2 In 1 Tim. hom., 16. 3 In 1 Tim. hom., 17. 4 In 1 Tim. hom., 17. 5 Lord. May your prayers and supplications be joined with ours, and may your tears mingle with our wailing. Beware of wolves that separate the herd from the Shepherd. Avoid the poisonous tongue of Satan, for it has been a deceiver and a liar since the beginning of the world. He lies in order to deceive, and flatters in order to harm. He promises good things in order to plant evil, he promises life in order to offer death... He promises peace to prevent it from being achieved, and salvation in order to impede the sinner from attaining it. He promises to promote the Church even while he exerts every effort to drive who believe him to complete destruction outside the Church1.] 3- INSTRUCTIONS TO THE WEALTHY “But godliness with contentment is great gain” (v. 6). Those who engage in corrupt arguments and accusations have fallen in love with earthly matters. They divert godliness into a trade as they exploit spirituality for their own gain. Actually, they are losers for “godliness with contentment is great gain.” The more a person abandons the love of the world and turns his back to it, the more the Lord will fill him spiritually, psychologically, and financially too. The more a person renounces what is in the world the more the Lord enriches him as He knows that worldly matters will not affect him. Our father Abraham is a good example; as much as he renounced, he was granted. Conversely, as much as Lot coveted, he came out empty - handed and lost even his wife. That is why St. Isaac, the Syrian, explains that a person, who seeks honor, loses it, and he who renounces it, finds it pursuing and clinging to him. In a spirit of godliness, the true believer perceives the following truth: “For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content” (7- 8). The believer’s recognition that he enters the world with nothing and leaves it with nothing makes him satisfied with the least possible. Hence, he lives not for pleasure but just for mere survival. He only desires what suffices to feed and cover his body, so that he may live by the power of the spirit until it is time to leave this world. As for those who desire the riches of this world, they live in a state of inward poverty. The world cannot give them satisfaction or fulfillment. The Apostle explains: “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lust,s which drown men in destruction and perdition. For the love of money is the root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (9- 10). St. John Chrysostom comments on these words as follows: [The apostle says: ‘Those who desire to be rich,’ and not ‘Those who are rich,’ but rather those desiring wealth. There is a person who has money and uses it wisely and without over estimating its importance. Thus, he gives to the poor, for example. Such a person cannot be blamed: it is only the greedy that is to be blamed2.] St. Clement of Alexandria3 wrote about this issue as he found it necessary to solve this problem. In the title, he asks: ‘Is there Salvation for the Rich?’ The main theme is the affirmation that wealth is not an evil in itself: the evil lies in the lust for wealth. Besides, without money, it is possible to assist the poor, the sick, the stranger, etc. Hence the problem is not wealth but the enslavement to it. This drives people to enter into trials, traps, and numerous lusts that are all foolish 1 Epistles, 39: 6. 2 In 1 Tim. hom., 17. 3 Who is the Rich Man that is saved? (Quis dives salvetur ?) 6 and harmful; finally leading to destruction. This lust weighs down on a person and destroys his inner depths, to the extent that he is disabled to rise above the waters of this world. As for the soul that has set itself free from the lust for riches and its desires, it can elevate itself and tread above the waves of the world, and thus be raise above all earthly matters. The soul that has liberated itself from the love of the world lives in true freedom that no one can steal away. “For the love of money is the root of all evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (10). This explains why the apostle found that money is the source of all evil. Once this lust captivates the heart, it diverts it from the upright faith. Moreover, it wounds the inner being and causes much pain. Riches may cause a person to deny his God, or disobey His commands, and consequently turn to stealing, or murder, or causing divisions, etc. St. John Chrysostom comments on these apostolic words by sayings: [Take away the love of money and wars, hostility, conflicts and strife will come to an end. Therefore it is necessary to throw out those who lust for riches from the world, for they resemble wolves and plagues. Just as strong stormy winds invade a calm sea and disturb it to its depths causing the sands settled in its depths to mingle with the high waves, so do those who lust for money as they disturb everything and cause confusion. A greedy person is no one’s friend. And why do I say ‘friend,’ while he does not know God Himself... He is like a fire that catches in wood and damages everything around it... That is how that plague (lust for money) destroys the world. Many are exposed and may catch that plague: kings, honorable and great men, the poor, women, men and children. Although we hear sermons on greediness in public and private places, yet none has become any better, so what should we do? How can we quench that flame? Even if it has grown and has reached the sky, we must put it out. We must have the will, and then we will be able to control the great fire! Just as we have enflamed it by our will, so by our will we have to put it out... Therefore, let us have the will... but how can we generate that will? By realizing the futility and uselessness of money. By knowing that it is not going to come with us out when we depart from this world. Indeed, it will leave us even while we are still in the world. It falls behind, and abandons us in pain, with wounds that accompany us to the time of departure. If we compare a rich person who is in heaven to a rich one living in this world, the later appears to be worse than a moth. This is because he is surrounded by endless dangers. In spite of his temporary pleasures, he is constantly sad. By contemplating eternal life, we will come to despise the riches of the world. Truly, we have to remember that wealth cannot achieve anything that is worthwhile, whether it is glory or health, or anything else. On the contrary, it drowns people and drives them to ruin and destruction1.] The Apostle links between the love of money and the deviation from faith by saying: “some have strayed from the faith in their greediness.” St. John Chrysostom says: [Greed attracts their eyes, and steals their minds, disabling them to watch their ways. This is like a man who walks in a straight path that is probably unknown to him; he passes through the city of his destination but wanders randomly with tired feet. He is really walking aimlessly. This is the effect of greed2.] St. Cyprian talks about the bonds of lust for wealth, and says: [How can those 1 In 1 Tim. hom., 17. 2 In 1 Tim. hom., 17. 7 weighed down by the chains of their wealth follow Christ? Or how can those burdened with earthly lusts seek to attain the heavens or climb up the sublime and majestic heights? They believe that they are owners whereas they are really owned; they are slaves to their profits and not masters of what they own!1.] Some may wonder: “Why is the love of money considered to be the root of all evil, as long as I do not seek the money of others but ask for what is due to me? Tertullian answers: [The Spirit of God declares through the apostle that ‘the love of money is a root of all kinds of evil.’ We must not understand that to mean simply the lust for money that is not ours, but also the love of what we think to be ours. For this is too belongs to others, since there is nothing that is our own. We really possess nothing for all is God’s; indeed He possesses our own souls2.] We end our talk about ‘the love of wealth’ by quoting St. Clement of Alexandria: [The best wealth is to lack any lust.] Let us pray for the true and better type of wealth where the heart is void of desires, and is indeed in a state of poverty due to that. This can be achieved if the heart is in a state of real satisfaction as it rests in the Lord Jesus, the Source of true wealth. St. Paul tells the Corinthians, “that you were enriched in everything by Him” (1 Cor. 1: 5). The Apostle presents to us the positive aspects of avoiding the lust for temporal wealth through praying for wealth that belongs to the Lord Jesus Christ, and even more to be rich in Him. He says, “But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (11). As the apostle wishes to set us free from the lust of temporal wealth, he reminds us of our real status by saying, “O man of God.” A man of God prays to be rich in matters that belong to God, and not for what is temporary and finite. St. John Chrysostom says: [What a great honorable epithet! We are all considered as men of God. However, it is the righteous man who is specially ‘the man of God.’ If you are a man of God, do not ask for unnecessary things that do not lead you to Him. “Flee these things and pursue righteousness.” Do not be greedy but pursue ‘godliness’ through the observance of good teachings. Also pursue faith as it opposes foolish controversies, and practice love, patience and gentleness3.] In that way, the apostle tackles greed from every angle, with its positive and negative aspects. Having underlined that greed is the root of all evils and the cause of deviation from faith and good morals; he emphasizes the status of the believer as a man of God whose soul rises above temporal matters, and seeks to attain the eternal Fatherly bosom. As long as his sight and heart is set on earthly lowly matters, man cannot escape greed. However, if he realizes his status, his heart will be lifted up to the place where his treasure is: in God’s bosom. Actually, running away from greed and lust for temporal matters is not a loss or a waste. On the contrary, it is a transition into a state of fulfillment and satisfaction as the Lord. Jesus Christ Himself is the true ‘Righteousness’ and ‘divine Love’ etc. In Him, the soul experiences the life of godliness and enjoys inward wealth that comes with contentment. All feelings of need just vanish... thus instead of love for temporal matters, we enjoy the new life in Christ Jesus through His Holy Spirit, and enter into the bosom of the Father. 1 Treat. On the Lapsed, 12. 2 On Patience, 7. 3 In 1 Tim. hom., 17. 8 This is the rich and glorified life that elevates us above temporal things. It requires the believer to struggle constantly and adhere to the eternal promises. We have to proclaim our belief and witness before everyone. The apostle says: “Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses” (12). Thus, the apostle moves from talking about the love of wealth or the greed that captivates those who love wealth to what is more deep and that is the engagement in a struggle and its sufferings. For the believer effort does not end at not desiring temporal things, but he has to accept pain in order to receive the heavenly rewards that have been promised to him. He puts before him the ultimate reward of eternal life to which he has been called. This enables him to fight the good fight of faith, and to confess the upright belief in a practical manner and in the presence of many witnesses. In this way, we will resemble athletes taking part in sports competitions; they deprive themselves from many physical pleasures to prepare and train their bodies for the games, setting their eyes on the ultimate reward. This commandment, with its focus on the good struggle of the faithful and their testimony before witnesses, is not directed to the congregation only. The shepherd himself should also observe it, and as St. Paul says: “I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate, that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing” (13, 14). Since this is a serious matter, the apostle charges Timothy to observe this command without blame until he meets with the Lord. He calls on the Father and His Only-Begotten Son Jesus Christ to underline that They are ever present and watch over him. He instructs Timothy not only against greed, but also to endure suffering. He entreats him before God the Father, Who grants life and resurrection from death. St. John Chrysostom says: [Here he is giving him consolation in the face of all the sufferings that await him, reminding him of the power of the resurrection that is active within him1.] The Apostle also calls on the Lord Jesus Christ to be his Witness as He himself served as an example for giving the good testimony, and which He did before Pontius Pilate. St. John Chrysostom explains: [The command stems from the example of the Master, therefore, you must do what He did. That is why I pray Christ to be a Witness: so that we may follow in his steps (1 Pet. 2: 21). The Apostle speaks to his disciple Timothy about “the good confession.” The same subject is discussed in his Letter to the Hebrews, where he says: “looking unto Jesus the Author and the Finisher of our faith, who for the joy that was set before Him endured the Cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls” (Heb. 12: 2-3). It is as if the Apostle is saying ‘Do not fear death since you are the servant of God the giver of life.’ But what is the ‘good confession’ to which the apostle is referring? It is what Christ said when asked by Pilate: “Are you a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears my voice” (John 18: 37). The Apostle is probably pointing to this testimony by Jesus Christ. Or he might be referring to the Lord’s answer when Pilate asked Him: “Are You then the 1 In 1 Tim. hom., 18. 9 Son of God?” And He said to them: “You rightly say that I am” (Luke 22: 70). This is in addition to many testimonies and confessions made by Christ1.] Christ’s strong testimony before Pilate urges the believer - priest or layman - to keep the command, applying it as an instructional and behavioral tool. A believer is to testify to the Truth in the proclamation of the faith and the work of the Spirit. The testimony that a believer gives in this life is revealed at Christ’s coming. The Apostle explains: “which He will manifest in His own time, He who is blessed and only Potentate, the King of kings and Lord of lords” (15). At the appropriate time, the Lord of glory will announce it. The Blessed One to whom we offer praise and glory, as He is the Giver of all blessings. He is the Potentate, i.e., the Possessor of all honor, power, and authority, the King of kings and Lord of lords. He is the Almighty and no one is mightier than Him. If He allows us to suffer in this life, that is not due to weakness; but due to His will, and as a means to bring us into His glory. “Who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to Whom be honor and everlasting power. Amen” (16) Once more, the apostle presents to us the Lord Jesus Christ Himself as an example of ‘the good confession.’ He bore suffering not out of weakness or inability since He is the King of kings and Lord of lords. He is the only One that death or darkness cannot overcome. Indeed, He is beyond our understanding, and no one has really seen Him, or could ever see Him, that God offers the ‘good confession’ before the weak Pilate. How then does a believer fear to give the ‘good confession’? Christ witnessed to the Truth so as to encourage us to witness to the Truth through our union with Him. Thus, we offer Him eternal honor and might when we carry on his ‘good confession,’ and His features appear in us. The Apostle, in describing Jesus Christ as the only Immortal One, and that He lives in an inaccessible light etc., wishes to reveal to us the One we enjoy when we give our good testimony with Him and in Him and for His sake. If, by giving testimony, we accept suffering unto death, then we do so in order to enjoy the One Who alone is immortal, and to enter into Him where there is the inaccessible light. St. Clement of Alexandria says: [What would man need after he attains the inaccessible light?!2] As St. Paul did not want his teachings to be interpreted as an attack against the wealthy or wealth, he gives instructions to believers who are wealthy. He says: “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing for themselves a good foundation for the time to come, that they may lay hold on eternal life” (17-19). We can summarize the previous commands in the following points: A- Avoid Arrogance: The apostle commands the rich of this world not to be arrogant. He distinguishes between those who are rich in this life and those who are rich in the world to come. He does not worry concerning the latter as they are rich in Christ who grants humility. However, he worries about the rich of this world who can become arrogant since wealth draws them to be self-assured. Such is the first evil that strikes the rich as they depend on their wealth and believe that they can do everything through 1 In 1 Tim. hom., 17. 2 Stromata 10 money, thus falling into the evil of arrogance. St. Mary enjoyed the richness of the coming world in great humility, as her Christ became her real Treasure. He lived within her physically and spiritually, or as St. Augustine explains: the humble Lord, Jesus Christ, will not teach His mother pride. Therefore, let us carry our Christ in us as St. Mary did in order that He may grant us true richness without arrogance. B- He warns the rich against depending on their wealth, underlining the need to place all hope in God, and not in money. C- True richness is the enjoyment of immortal matters. Therefore, if people want to be the rich, they should do deeds of love. These will be the deposit and the source of their eternal wealth. D- Generosity: wealth is a gift or talent granted to the wealthy by God. It is not to be stored but to be invested by constant giving. Thus the treasure will be transferred from the earth to the heavens. We have previously quoted many of the sayings of the early fathers about the subject of ‘giving’1. 4- A FINALADVICE “O Timothy! Guard what was committed to your trust, avoiding the profane and vain babblings and contradictions of what is falsely called knowledge - by professing it; some have strayed concerning the faith. Grace be with you. Amen” (20-22). The Apostle ends his conversation with his disciple by asking him to guard what has been entrusted to his care: the living faith given once to the saints. This is what we call the ‘tradition’ or the ‘apostolic inheritance.’ The sign of our commitment to guard that trust is our restraint from false and foul conversation, such as useless controversies concealed under the name of ‘knowledge’ or ‘gnosticism.’ In these, the living faith is distorted into expressions or linguistic terms that lack life or experience. This is what leads a man to lose his life. The apostle may have intended to point to the Gnostics as we have previously indicated - who have substituted faith by knowledge, and have thus fallen victims of false knowledge. St. John Chrysostom says: [The apostle has rightly spoken about it as what is falsely called knowledge. For where there is no faith, there is no (true) knowledge2.] 1 Brotherly Love: Almsgiving (In Arabic). 2 In 1 Tim. hom., 17.
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