THE SPIRIT OF POWER St. Paul writes his farewell advice from his prison. He is writing to all his children, and specifically to his disciple Timothy and all the ministers he represents. Due to the tyranny of the Roman emperor, Nero, the Church was exposed to great suffering at that time. Hence the prevalent grace in this Epistle is the “Spirit of Power” that the Lord Jesus Christ, the Conqueror of death has granted to us. The key to this Epistle is: “For God has not given us a spirit of fear, but of power and of love and of a sound mind.” (1: 7) That is how a servant of the Lord lives: with a spirit of power evident in his preaching of the Word, in his ministry and service to others, in encouraging servants of the Lord, in accepting brotherly love, as well as in his opposition of inventions and delinquent matters. 1- Introduction 1-2. 2- The Apostle’s Ties with his Disciples 3-7. 3- Preaching with a Spirit of Power 8–12. 4- Holding Steadfastly to the Upright Teaching 13–4. 5- The Support of his Disciples to St. Paul 15–18. 1- THE INTRODUCTION “Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus. To Timothy, my beloved son: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (1, 2) The introduction here is almost similar to the one of the First Epistle; the same Apostle sends it to the same receiver, and to the same destination. However, the following differences are to be noted: A- In the First Epistle, the Apostle focuses on his being an Apostle by the commandment of God our Savior and the Lord Jesus Christ in order to affirm that his apostolic work does not rest on human ordination but on the will of God Himself. Here in the Second Epistle, he stresses the same point yet his eyes are focused on the eternal reward. He says, “according to the promise of life which is in Jesus Christ.” In the First Epistle, he struggled in his ministry as he considered that God had commanded him to be in His service. He believed that God, in His love, is obligated - if it is correct to use this word - to make him succeed in that path. However, in this epistle he realizes that he is being poured out and that the time of his departure is at hand (4: 6). As a result, his eyes are fixed on the reward that he has awaited for so long. It is the dream of enjoying the Lord Jesus Christ Himself who is Life indeed (John 10: 1). He is our hope and our reward. Although the theme of this farewell letter revolves around the topic of “the Spirit of Power,” yet the source of Power is “the Life” that has been granted to us since we have received the Lord Jesus Christ into our lives. Consequently, we enjoy Him in His perfect glory and on a sublime level. It is as though St. Paul is already enjoying here the life that he is expecting as a reward. He does so through his faith that acts as a sort of security: in this life we receive Christ through faith; while in the life to come we will enjoy His presence by meeting Him face to face. B- St Paul, the Apostle, calls his disciple his “beloved son.” His hour of departure from this world is drawing near and he fears he would not see him again. He therefore 2 writes to him in a spirit of love and friendship in order to reveal his innermost and deepest feelings. St John Chrysostom finds in the expression “beloved son” a declaration of the obedience of St Timothy1. St Paul had many disciples, yet designating St Timothy specifically as “beloved” comes as a result of the spiritual obedience he has shown to St Paul as his spiritual father. In general, it is clear that the letters of St Paul reflect great sentiments of love besides revealing the many sided aspects of his character: his struggle, his commitment, his firmness, and the depth of his theological understanding. St Paul lived at a level of heavenly aspiration that is hard to express. At the same time, he was a practical person who believes in the sanctity of the body with all its feelings, emotions and sentiments through the Lord Jesus Christ. He does not repress human feelings but rather sets them free in a highly spiritual manner. This appears clearly in the final part of his Epistle to the Romans where he reveals the affectionate feelings that bind him to so many names he mentions there. St John Chrysostom speaks at length about these feelings that have filled the heart of St Paul. To mention just some of the points he makes, he says: [Paul is really amazing. He strained his flesh, his body was broken, he traveled in the spirit to all the parts of the earth, and as though it had no body. He dismissed any boundaries and imitated the heavenly spiritual hosts. He lived on earth as though he lived in heaven and soared with the Cherubim. He joined them in their heavenly praise, and he bore suffering... that same Paul would be anxious and sad when a dear one would become estranged. He even escaped from the city where he did not find the people he expected to see there. He departed from Troas for he could not stay where there was no friend: “Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.” (2 Cor 2: 12) What is this, Paul? You, who have been held in bonds and imprisoned, and who carries the marks of the whip as your back was still bleeding... You, who never despised one person who needed to be saved, when you arrived in Troas, and found it a fertile place that is ready to be sown, and the harvest seemed plentiful and easy, you just let go of that important profit for which you had come? You say: “to preach Christ’s gospel” nothing would stand in your way to spread His Word. And you also say: “a door was opened to me by the Lord”, and in spite of that you escape in a hurry? Yes, I have definitely given in to grief due to the absence of Titus that has caused me much pain. I was overcome by sadness and I found myself obliged to act in this way... those who love each other are not satisfied or comforted with being associated by the soul. They need to be present together physically too. If that is not possible, they feel their joy is greatly reduced....2] 2- THE APOSTLE’S TIESWITH HIS DISCIPLES The event of the Crucifixion revealed the ‘Spirit of Power’ of the Lord Jesus Christ. It revealed His concern for all mankind as He offered His life as a ransom for all. 1 In 2 Tim. Hom. 2. 2 Ep. 2:10. (Translated by Mrs. Aida Hanna Basta) 3 He even prayed for forgiveness of those who crucified Him. He did not forget His mother’s need for support, and entrusted His disciple, St. John the beloved, to take her as his mother, while introducing him to her as her son. These are expressions of great love that surpass pain and the bitterness of the Cross. In the same way, St. Paul follows his Master and carries the “Spirit of Power” that is the “Spirit of the Lord Jesus Christ” and that lives in him. He realizes that he is being poured out, and yet he neither asks for any personal requests of his disciple, nor tells him about his imprisonment and sufferings. Indeed, he speaks powerfully about his deep concern for his disciple, and says, “I thank God, whom I serve with a pure conscience, as my forefathers did, as without ceasing I remember you in my prayers night and day, greatly desiring to see you, being mindful of your tears, that I may be filled with joy.” (3,4) That is how the “Spirit of Power” becomes truly evident in the lives of believers, through their loving embrace of their brothers and spiritual children. Even at the moment of their departure from this life, they do not think of themselves but they think of others. They express their love and their close ties not only through apparent acts but also through constant prayers for them before the Lord God. Probably St. Paul recalled his own grandparents as he writes to his disciple reminding him that a pious mother and grandmother brought him up. He says, “I thank God, whom I serve with a pure conscience, as my forefathers did.” The Apostle is evidently a grateful person who never denies his benefactors. Even though he had persecuted the Church of God, and blasphemed against her Lord – a fact he alluded to often - yet he does not deny the blessings he has received from his Jewish ancestors. They had handed down to him the true faith leading to the coming of the Messiah. With an open mind and heart, he finds in his forefathers the good roots of God’s Vineyard that gave fruit in the New Testament to the Lord Jesus Christ. What does the Apostle mean by his saying, “with a pure conscience”? The Apostle had been truly blasphemous and tyrannical, yet he was not driven in all that by evil intentions for he believed he was serving God. He desired to keep a good and pure conscience while performing his duty. And he preserved that goodness or purity even more when he met with the Holy One and enjoyed union with Him in the Lord Jesus Christ. That explains why he boldly says, “I have lived in all good conscience before God until this day” (Acts 23: 1). He reveals that he trains himself daily to have a conscience that resists temptations (Acts 24: 16). St. Paul means by this “conscience” the inner life that is reflected on his apparent behavior. St. John Chrysostom says, [He is speaking here about his blameless life, for he constantly indicates that his life is his conscience1.] What has drawn the attention of St. John Chrysostom is that the Apostle considers that it is a blessing to be able to remember his disciple in prayers night and day, and for that he gives thanks to God! The Apostle constantly prays for his disciple so that God may grant him success in his spiritual life and in his ministry. Such prayers constitute an integral part of St. Paul’s life and reveal his embracing heart that supports all his brothers and disciples. Clearly, prayers are an inseparable part of his work as a preacher and minister. It is vital to offer constant prayers for ministers and for those they serve, otherwise preaching by word of mouth and by living, as role models would be insufficient. This is the source of the power of St. Paul the Apostle and of his spiritual children! In this present generation, 1 In 2 Tim. Hom. 1. 4 I truly think that the whole world is in dire need for persons who can pray fervently, with a big heart filled with faith in God Who works through His ministers. A ministry that exists without prayers is a hollow one that will perish as it depends on the work of human beings alone! Finally, the Apostle is inspired by the spirit of power and love to reveal his deep desire to see his disciple. As we have remarked earlier, the disciple considers that delicate human sentiments should not be repressed or smothered. The sight of a disciple weeping as he is bids farewell to the Apostle, or the imprisonment of the Apostle, is not forgotten for a moment as he says, “greatly desiring to see you, being mindful of your tears, that I may be filled with joy.” [4] The life of the Apostle and all those close to him was filled with holy sentiments and they wept when they had to leave one another (Acts 20: 37, 38; 21: 31). He reveals his yearning to see his children: “For God is my witness, how greatly I long for you all with the affection of Jesus Christ” (Phil 1: 8). Also: “But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire,”(1 Thess 2: 17,18). St. John Chrysostom comments as follows: [What can you say, you great and big person, you to whom and for whom the world was crucified (Gal. 9: 24), you who have abandoned all that which is physical, and as though you had no body? You who have reached that degree of slavery to love that you rushed with that earthly body – made of earth – is that what you see? He answers: Yes, I am not ashamed to confess to that; indeed I boast, for I carry within me a great love that is the mother of all virtues1.] The Apostle does not stop at exposing these emotions as he uses them through the Holy Spirit to encourage his children to struggle with a powerful spirit. He says, “When I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded, now lives in you also. Therefore I remind you to stir up the gift of God, which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power and of love and of a sound mind.” (5-7) The Apostle encourages him to minister in a spirit of power, love and deliberation. He reminds him of three matters: his relationship with his family, with the Apostle, and with God. First: His relationship with his family; St. Timothy is indebted to his grandmother and his mother for the genuine faith he has received from them since his childhood. This is what truly gladdens the Apostle’s heart as he regards the holy families as a living church in which the Lord’s children are brought up in the living faith. They receive the Truth as the source of life that they have to practice daily. It is not a theoretical knowledge or superficial observances of formalities of worship. St. John says, “I rejoiced greatly that I have found some of your children walking in Truth.” (2 John 4) And St. Jerome wrote to guide her as to how to raise her daughter, and said: [Be a school for her, a role model for what you wish her to be in her childhood... neither you nor her father should do anything that, by imitating you, would lead her to sin... You will teach her more through your example than through your commands...2] Concerning the faith he has received from his family, it is “genuine.” The Greek word that corresponds to that is used when liquids are tested in the sunlight to reveal their 1 Ep. 2:10. 2 Ep. 107; The author: Brotherly Love, 1964, p. 287 (in Arabic). 5 purity and the absence of any defected particles. It is as though the Apostle is saying: The faith of your family has been tested in the light of the Lord Jesus Christ, the light of Righteousness, and has been found pure and free of any blemishes. It is a faith whose goal is the salvation of the soul, and the fellowship with God. It does not seek appearances or words of praise. It is possible to say that homes that are truly holy, that are genuinely faithful, and that are inspired by the flame of true love, offer their children the opportunity to live with God. They offer support in their youth and up to their death. As for the homes that appear holy but are devoid of true love, they present a bad picture to their children. This leads them to revolt against the faith and to hate truth even more than those who have been raised in homes filled with evil. A child can conceive what is in the heart of his parents and to discover whether their faith is genuine or fake! Second: The relationship of St. Paul with his disciple; St. Paul says, “I remind you to stir up the gift of God which is in you through the laying on of my hands.” [6] I have laid my hands on you so that you may receive the gift of the priesthood and the duty to shepherd your congregation. Hence my fervent relationship with you is in the Lord the Holy Fire. Your love for me reveals itself in your fervor or in your constant fanning of this divine fire by responding to the fiery work of the Holy Spirit Who lives in you. Here the Apostle raises the level of the relationship between them as it unites in the Lord. Hence, he urges his disciple to work constantly since the free gift of God becomes fiery only in the lives of active ministers and not in those who are lazy. According to St. John Chrysostom: [Just as the fire needs fuel, so does any blessing require our activity to maintain its power.] And St. Paul says, “I remind you to stir up the gift of God that is in you through the laying on of my hands.” [6] In other words, the blessing of the Spirit that you have received and that enables you to organize the church, make miracles and fulfill the duties of a minister, can be either smothered or nourished by us. In another verse, St. Paul says, “Do not quench the Spirit.” (1 Thess 5: 19) Through laziness and carelessness, the gift of God can be turned off; yet by keeping vigil and struggling it retains its power. Truly, the gift of God lives in you; may you fan its fire. In other words, may you be filled with confidence, gladness, and joy...and be a man1.] Third: His relationship with God; just as his relationship with his family rests in the Lord, the same applies to his relationship with the Apostle. It is the Lord Himself who grants him the Spirit of power, love, and perception. He does not grant a spirit of failure or fear. It is as though St. Paul supports his disciple by looking up to God Himself rather than the circumstances around him. There is neither fear nor dread of failure, but rather a sense of power, love, and wisdom. Regarding the surrounding circumstances, they may be summed up as follows: A. The burden of responsibility in contrast with his young age. In the Apostle’s previous epistle, St. Paul tells him: “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, and in purity.” (1 Tim. 4: 12) B. The imprisonment of St. Paul: probably, St. Timothy got to know all the suffering St. Paul went through during his imprisonment. C. The sense of loss as he would miss the Apostle on his departure from this world. 1 In 2 Tim. Hom. 1. 6 D. The presence of opposition, whether from the Judaic population or the Gnostics with their inventions to corrupt the Christian faith. St Paul encourages his disciple to work in the spirit of power that is capable of facing difficulties, in the spirit of love that is capable of sacrificing and giving, and in the spirit of wisdom that is capable of making clear judgments without any impulsive or extreme tendencies. These are the gifts of the Holy Spirit that grant believers, and especially ministers, authority to trample powerfully on snakes and scorpions and all the power of the enemy. Hence they are enabled to serve with a spirit of courage. This is not in any way apparent physical courage or any other power, as human beings understand it. That is why the Apostle associates it with love. Power here is the power of God to enflame the heart with love towards all other beings. That love is associated with “wisdom,” so that a shepherd, in his love, needs to be wise and aware by “sound mind.” The Apostle may have intended the necessity to deliberate, so that the shepherd does not serve as an individual in isolation. He needs to deliberate and work in union with the total spirit of the Church, regardless of his priestly position or rank. This is what we observe in St. Paul himself in spite of the fact that he believes that he has been “separated…from his mother’s womb” to be an apostle, and that the Only-Begotten Son revealed Himself to him (Gal 1: 16), that he might “preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run in vain.” (Gal 2: 2) God grants His ministers the spirit of power to enable them to work without fear, whereas the wicked “fear and dread will fall on them.” (Exod 15: 16) God plants in His children spiritual courage and allows terror to corrupt the hearts of the wicked. With power, God grants the spirit of love so that ministers comprehend God’s love. Hence their hearts respond to His love and open up to love all mankind. That power is accompanied by gentleness and tenderness. What maintains a balance between power and love is the spirit of understanding and judgment. A minister would therefore know how to be courageous without neglecting to be gentle, and gentle without neglecting to be courageous. Besides, he possesses soundness of mind that implies having the spirit of mutual deliberation among ministers. This grants balance to a minister’s duties and services. 3- PREACHING THE WORD WITH A SPIRIT OF POWER A church minister or shepherd preaches the Good News of Jesus Christ boldly. He feels no shame as he is filled with the spirit of power, love, and a sound mind. St. Paul clarifies this point as follows: “Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the Gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which is given to us in Christ Jesus before time began.” (8, 9). The Apostle advises his disciple to serve God and witness to the Gospel in spite of any suffering. The secret of his power rests in the Cross that is the source of salvation for mankind, and the source of our sanctification. On the Cross, our Lord Jesus Christ witnessed to the divine love and fulfilled everlasting intentions. Through the Cross, the Apostle became enslaved and witnessed to his love for the Crucified. It is as though the Apostle urges his disciple to preach, not depending on his own personal human fervor and zeal, but through his joy in the Cross and Its power. In our previous study, we saw how some Gnostics corrupted people’s minds by 7 leading them away from faith and teaching that mere knowledge is the way to salvation. For them, faith became a mere means for creating arguments and foolish discussions. These had no other aim but to attain intellectual knowledge depending on their personal effort. They wished to ignore that the power of faith in the Cross is the mystery behind the life of a believer, granting him salvation and sanctity1. This drove the Apostle to underline the dual work of the Cross: as the mystery behind the Lord’s own testimony to the God’s eternal divine love towards mankind, as well as the mystery granting salvation and sanctification to mankind. St John Chrysostom comments on this passage as follows: [There is nothing more evil than when man attempts to measure and judge divine matters through human reasoning (as the Gnostics). By so doing, a person falls a great distance off the rock (of faith), and is deprived of the Light. If a person tries to perceive the sun’s rays with his naked human eyes, he will not only fail to see them but will also be greatly harmed. Similarly, and even to a greater degree, would a person be harmed if he attempts to perceive God’s Light by depending on the insights of his own human reasoning and thereby ruling out God’s gift. Note how Marcion, Mani, Valentinus, and other heretics introduced corrupt teachings to the Church of God. They measured divine matters by the yardstick of human reasoning and felt ashamed to deal with the issue of divine Providence. When I speak about the Cross of the Lord Jesus Christ, I am not speaking about something shameful but rather about a glorious matter! For there is no greater relationship revealing God’s love to mankind than the Cross. Neither heaven, nor seas, nor earth, nor the creation of all things from a void, nor anything else can be compared to the Cross! This is the glory of St. Paul: “But God forbid that I should boast except in the Cross of our Lord Jesus Christ.” (Gal 6: 14) For those nature mongers, they stumble and feel ashamed... From the start, the Apostle urges his disciple and others through him, by these words: “do not be ashamed.” In other words, they should not be ashamed to preach the Crucified but rather to feel glorified in him. Death, imprisonment, and chains could all be shameful and disgraceful matters in themselves, but when the cause for them is explained, then the mystery is clearly revealed and these matters become subjects of glory and pride. It is the Death that has saved the world and destroyed death itself! It is the Death that has linked heaven and earth, destroyed the power of Satan, transformed human beings into angels and children of God, and elevated our nature to be fit for the royal wedding2.] This is the “Spirit of power” that manifests itself in our joy in the Cross, and in our belief that it eradicates death and grants us a heavenly life. Therefore we are not ashamed of the Cross, but rather give It a practical role in our lives and partake of the sufferings for Its sake. This is what the Apostle declares to his disciple while he offers himself as a living example since he has become captive to the Crucified Lord. St John Chrysostom speaks for St. Paul as he says, [Do not be ashamed, for I who have raised the dead, made miracles, and turned the world towards the faith, have now become a prisoner. However, I am not a prisoner due to some evil I have done but I 1 The author: The First Epistle of St Paul to Timothy, 2002, p. 11-12. 2 In 2 Tim. Hom. 2. 8 am a prisoner for the sake of the Crucified. If my Lord was not ashamed of the Cross, than I am not ashamed of my chains... If our Lord and Master has endured the Cross, then it is even more appropriate that we get tied with chains. Anyone who feels ashamed of what the Master has endured – the Cross and the chains - is actually ashamed of the Crucified Himself. Now I do not endure the chains for my own sake, for we should not give in to human emotions, but you have to bear your share in these sufferings1.] So that our readers do not think that bearing sufferings is in itself the price of our salvation and sanctification, St. Paul underlines that we are indebted to the divine plan and to free grace in these words: “not according to our works but according to His own purpose and grace which was given to us in Christ Jesus before time began.” (9) It is true that the Cross, our desire to be saved, and our acceptance of the divine call are all factors that drive us to bear the sufferings of the Cross in a practical way. Yet these sufferings are not a price for these gifts, but the source of power lies in God’s own will to save and sanctify us: “for it is God who works in you both to will and to do for His good pleasure.” (Phil 2: 13) The eternal mercies and divine plans have been announced in the Lord Jesus Christ who appeared in the fullness of time and was crucified to redeem us. St. Paul explains: “but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the Gospel, to which I was appointed a preacher, an apostle, and a teacher of the Gentiles. For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that He is able to keep what I have committed to Him until that Day.” (10, 11) By these words, the Apostle underlines that the coming of our Lord Jesus Christ and His deliverance of the Gospel through His crucifixion are the mystery of our power and the source of the free Divine grace. Hence, we have been saved from death and have been offered life and immortality. St. John Chrysostom says, [Now you can see the power and the grace granted to us not by deeds but through the Gospel! This is the subject of hope that has been fulfilled in His Body –by the Cross- and how does It become fulfilled in us? Through the Gospel2.] In His Body the sting of death was broken on our account (1 Cor 15: 26), through His carrying of the Cross. He cleared our inward eye to enable us to accept the Gospel and thereby enjoy the light and eternal life. In another passage, the Apostle confirms that the eradication of death is the ultimate purpose of His coming. “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is the devil, and release those who through fear of death were all their lifetime subject to bondage.” (Heb 2: 14, 15) This is what inspired St. Paul to carry the spirit of power as he preached and taught the Gospel among the Gentiles. He bore sufferings as his Master and said: “to Whom I was appointed a preacher, an Apostle, and a teacher of the Gentiles.” [11] St John Chrysostom comments as follows: [Why does he repeatedly call himself “a teacher of the Gentile”? Because he wishes the disciples to follow in his steps and 1 Ibid. 2 Ibid. 9 carry on preaching to them! They should not fear sufferings for the sake of the Gospel since the strings of death have been overcome. He does not suffer for having committed any evil, but due to his work among the Gentiles1.] Thus he presents himself as an example of shameless tolerance to sufferings for the sake of the Gospel. He says, “For this reason I also suffer these things, nevertheless I am not ashamed.” [12] St. John Chrysostom says, [See how he clarifies his teaching through his deeds, and says, “I also suffer these things,” and “I have entrusted for Him until that Day.” What is that thing that he has entrusted? It is faith and preaching the Gospel. It is God who has entrusted him with them and he has diligently guarded that trust. I can tolerate everything to avoid spoiling that treasure. I am not ashamed of these matters as long as they are safe and uncorrupted. He might have also meant the trust of the believers themselves that God has placed in his hands, or those he has entrusted in God’s hands, for he says “And now, brethren, I commend you to God.” (Acts 20: 30) He places the fruits of the trust put into his care into the hands of St. Timothy2.] St Paul is clearly a living example of the teacher who watches over the treasure entrusted to him, whether that is the upright faith or the believers themselves. He endures constant sufferings and delivers the treasure to his disciples and so encourages them to follow in the same spirit. They too would have to endure sufferings for the sake of the trust placed in their hands. Thus St. Paul presents himself as a living example of the honest shepherd, not only in that he preserves the trust but also in his ability to teach capable disciples who are able to continue his work. In turn, they would also follow the same path of enduring sufferings, as they will be exposed at some time and while guarding their trust. It is worthy to note that when St. Paul speaks about sufferings he does not deliberately bring them upon himself. However, when they come, he counts them as instances that bring him to glory. Besides, the Geek word for “keep” [12] as a military expression implies “complete protection.” The real believer feels that way as he is embraced by complete divine protection. God protects believers entrusted with the faith and this fills his servants with confidence and hope. St. Peter says, “Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.”(1 Peter 4: 19) 4- HOLDING STEADFASTLY TO THE UPRIGHT FAITH “Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Jesus Christ. That good thing which was committed to you, keep by the Holy Spirit Who dwells in us.” (13, 14) St. Paul has clearly imprinted in the heart of his disciple a living picture of the trust of faith, which takes the form of belief in “the sound Word” as well as the way of to walk in “love.” He has engraved in that disciple’s mind the code of faith and the broad lines for its practical application. Consequently, the disciple himself has become a living and influential model for the faith handed down through all generations. This is the living legacy or the tradition; it is the application of the Gospel which becomes evident in the lives of the shepherd and his children, and which is handed down through the generations 1 Ibid. 2 Ibid. 10 to come. It is reflected as a life lived through the Lord Jesus Christ. How can we earnestly observe and guard the trust? “By the Holy Spirit Who dwells in us.” 1 St. John Chrysostom says, “The human soul cannot guard such great matters such as these. Why? Because there are many thieves laying in wait for them, and the darkness is thick while Satan is standing at the doors plotting against that trust! Then how can we guard it? By the Holy Spirit, that is if the Holy Spirit lives in us, and if we do not remove a expel grace. Then God will stand with us, for “Unless the Lord builds the house, they labor in vain who build it.”(Ps 127: 1) This is our fortress, our citadel, and our refuge! If the Holy Spirit dwells in us and He is our Guardian, then why would we need the commandments? In order to hold steadfastly onto the Spirit and never let Him abandon us2.] 5- THE SUPPORT OF THE DISCIPLES TO ST. PAUL Some disciples abandoned St. Paul when he was imprisoned and in critical circumstances. This behavior represents a new form of suffering that he endured for the sake of the Lord Jesus Christ. At the same time, some stood by him, and this left an imprint on the heart of the Apostle who was a highly sensitive person. Hence he prayed that the heavens might reward them. St. Paul says, “This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes. May the Lord show mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain: but when he arrived in Rome, he sought me diligently and found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.” (15 –18) The Apostle gives his disciple examples of those who have abandoned him in times of suffering, and they were “all those in Asia,” who were then in Rome but had deflected. By Asia, he meant the Roman state in Asia Minor, and which had Ephesus as its capital. These were in Rome at the time of his imprisonment and had come with him as Demas had done, (4: 10). While he was in jail, St. Paul needed their love and services but they returned his love with coldness. Moreover, they seized that occasion to create division in the Church and to arouse feelings against him. They might have also feared Nero and were ashamed of Paul the prisoner. Whatever their point of view, their attitude was a Cross that the Apostle endured powerfully for the sake of the Gospel. St. John Chrysostom comments on that by saying, [The Apostle speaks about their behavior without blaming them, yet he praises the one who showed kindness to him and prayed that he might be greatly blessed3.] He prayed for mercy to the household of Onesiphorus4, who is the son of St. Paul in the faith. He received the faith at his hands in Iconium. He was a merchant in Ephesus, and he comforted the Apostle while he was in jail. Probably, he dressed his wounds, or visited him often in jail, thereby endangering his own life. Some interpreters believe that Onesiphorus had already passed away at the time 1 To study the indwelling of the Holy Spirit in us and whether he abandons us or not, review the article: ‘Do not extinguish the Spirit’ written by St. Philoxinus. 2 In 2 Tim. Hom. 3. 3 Ibid. 4 A Greek name that means ‘to find rest.’ 11 of writing and therefore St. Paul prayed God to have mercy on him on the Lord’s great Day. This passage is used as an example for a prayer for the departed, so that we may ask God to be merciful to them. This does not mean that we are praying for them as impenitent sinners but that they might be forgiven for any carelessness or slackness a believer might have committed. That is why the Church recites in the Prayer for the departed the following: “If they have committed any carelessness or disregard while they were beings in the flesh and living in this world, we pray You Who are loving and good to grant them the remission of their sins.” All the apostolic liturgies include prayers for the departed. St. Dionysius the Areopagite says, [If the sins of the departed are contemptible then it could serve the next person beneficially, and if they are tremendously costly then God would close the doors in his face1.] St. Augustine says, [Services are held for the departed; if the departed is a good person, the service is held for thanksgiving; if he is an evil one, then it will not do him any good even though it would give comfort to the living members attending the prayers2.] Rev. Robertson says that surely Onesiphorus had passed away at the time St. Paul was writing, and these words are a logical proof that the departure of any person does not deprive us of the right or the duty to pray for them. We believe that such prayers for the departed have been part of the liturgies ever since the early ages of Christianity. Until now, they constitute a part of the liturgies used in a great part of the Christian world3. 1 Fr. Marcos Daoud: Commentary on St. Paul’s First and Second Epistles to Timothy, (for Matthew Henry), 1975, p. 130 (in Arabic). 2 Ibid, p. 130. 3 Rev. Robertson: The Expositor’s Bible, p. 324-9.
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