After telling his disciple Titus about the teachings that a shepherd should give to his people, the apostle Paul got back to demonstrate to him some basic principles, important in their relationship with others; especially concerning the governing authorities, in the light of the grace of God. 1- Submission to the governing authorities 1 2- Love for everyone 2 How can we love? 3 - 8 3- Avoiding the divisive men 9 - 11 4- Personal conclusive commandments 12 – 15 1- SUBMISSION TO THE GOVERNING AUTHORITIES: “Remind them to be subject to rulers and authorities, to obey, and to be ready for every good work” (1). First: submission The apostle starts his talk by saying: “Remind them”; as though what comes here in this epistle, is not something new. The reason for this is that the devil was stirring up the Jews and the pagans against the church, to enflame the wrath of the rulers against her, on account of that the church sets herself as an independent entity with its own laws and principles; challenging the lawful authority with its laws and systems, and disregarding, and even despising the emperor and the rulers. That was the same charge the wicked Jews directed against the Lord Christ Himself, when they screamed before the face of Pilate, who was about to release Him; accusing Him of not loving Caesar, if he releases the one who claims to be a king! On account of that some emperors foolishly assumed that Christ is competing against him, and that the church is challenging his government. The Lord publicly paid the tax, and openly proclaimed: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22: 21). And the church, since the first apostolic era, rebutted with all her strength those vain accusations, in several messages sent to the rulers1, in which she dealt with every one of the following false accusations: (1) The allegation that Christianity constitutes a secret entity on an international level, to form a kingdom with an unknown agenda. (2) The non-allegiance to the emperor, the rulers, and the governing authorities. (3) The allegation that they are unprofitable to the country; no-good citizens. The scholars Tertullian, and Origen, St. Clement of Alexandria, the philosophers Athenagorus, Bentinus, and several others stood in defense of the church against those false and vain accusations; some of whose quotations were translated by Fr. Shenouda the Syrian2, and His Grace Gregory, Bishop of the Institute of Coptic Studies3. Second: obedience .232- 1 ا رجع كتاب الاستشهاد في لبمیحیة للقس شنودة السریاني ص 229 2 المرجع السابق. 3 قام بترجمة بعضها وطبعها بالاستنسل. 30 Some may wrongly assume that the submission and obedience to the governing authorities, called for by the apostle are some kind of flattery! He actually calls for them to be done, not reluctantly or grudgingly, but with complete readiness and joy, for the sake of, and in the Lord; Third: ready for every good work Submission and obedience to the heads of the sultans in the eyes of the lord and the church are good work when the subject of the believer, but rather joy, and rejoice, because the work is valid. 2- LOVE FOR EVERYONE: After talking about the relationship of the believers with the governing authorities and the rulers, he moved on to talk about their relationship with their fellow men as a whole; which could be summarized in the commandment of ‘love’, on both its negative and positive aspects. (1) The negative aspect: a- “To speak evil of no one” (2). It is not our job to search for the faults of others, and to speak evil of them; But love would cover up these faults, and adorn their lives in their sight. The children of God see something good in every man – even in the evil and the wicked – because his eye sees only what is good; and his compassionate heart seeks the salvation of all. According to St. Maccary the Great1: [Christians should strive not to despise, judge, nor condemn anyone, not even those who lack discipline; but to look at all men with the simplicity of intention and the purity of eye]. b- “To be peaceable” (2) As, “days are short and evil”; Our sojourn on earth should not be wasted in controversies: but, according to Abba Ephratus2: [It is befitting to those who seek to please the Lord, to concentrate their sight on Him alone, resort to Him in piety, not to listen to any slander against their own persons, however unjust it is]. (2) The positive aspect: “To be considerate, and to show true humility toward all men” (2) As children of God the longsuffering, it is befitting of us to show consideration and true humility toward all; not for the sake of men, but for the sake of what we came to be, according to the new man. Love, is an attribute of a Christian, being the son of God, disregarding the evil of those surrounding him – Christians or otherwise – whom he should love and to whom he should show compassion. HOW CAN WE LOVE? In every era, a believer would come to confront wicked men, even among Christians. How could he be loving, “considerate, and showing true humility toward all men?!” .455- 435 ا رجع فصل عدم الادانة ص 431 - 1 الحب الأخوي ص 434 2 بستان الرهبان. 31 Here, the apostle counsels us that, by meditating into how our old man and our life, has been, outside the circle of the divine grace, we shall realize that all mankind have the same weakness, if it was not for the care of God and his compassionate grace! (1) Let us meditate into our old man: If God has covered us with His grace; Let us not forget how we have been before outside His grace; and let us think of how we would be if it ever forsake us! The apostle says: “For we ourselves were also once foolish, disobedient, led astray, slaves to various lusts and pleasures, living in malice and envy, despicable, and hating one another” (3). According to our old man, we could be the worst of criminals, the most foolish, whose hearts are full of malice, envy, and hate. … I can truly say that what your brother is doing, is not far what you would do yourself, and in a more violent way, if you are forsaken by the grace of God! St. John the short used to cry bitterly every time he sees a brother sin; and when he was asked why, he said1: [Today this brother sin, and tomorrow it would be my turn to sin. God may give the chance to this brother to repent; and He may not give it to me!]. (2) Let us respond to the work of the grace: Let us not stop at meditating into the weakness of our old ‘man’; but let us rather meditate into the possibility of grace, capable of giving love. By baptism, we were buried together with Christ, were risen renewed, and we came to have the possibility of the new life, growing every day by the Holy Spirit, refreshing our soul. The apostle says: “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life” (4- 7). The goodness and good work in me, are nothing but a favor of the divine grace!... On another aspect, I should not use my weakness as an excuse, as the grace is capable of granting me love and every heavenly virtue. That is why St. Augustine, in his work ‘The Grace and the Free Will’2, exhorts us to hold fast to the divine grace, saying: [Man is committed to be justified by the grace of God, not only while being evil (namely before his repentance or baptism); But, when he is justified by the works, to have the grace accompany him along the way, and to strive to keep it, lest he would fall!]. On this same basis, it was written about the church in the book of the Song of Songs: “Who is this coming up from the wilderness, leaning upon her beloved?” (8: 5); She would be clothed in a white attire, by Him who says on the tongue of His prophet: “Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1: 18). How then, can we use our weakness as an excuse, if we are unable to love?!... And in case we have love, how could we boast it as though it is of our own nature, when it is actually the gift of grace working in those who strive?! . 1 الحب الاخوي ص 446 .13 ، 2 فصل 12 32 This grace, as we have already seen, is “the Son of God”, who is Himself the Grantor of every gift; having made Himself a Gift, to receive in our life, to become one in Him, having His possibilities in us. It is, as well, His Holy Spirit, whom He sent to us from the Father, to dwell in us, to accompany, to support, and to prepare us for the heavenly wedding; according to the words said by the apostle: “The renewing of the Holy Spirit whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace, we should become heirs according to the hope of eternal life” (5-7). Commenting on this, St. Ambrose1 says: [Then, it is the Holy Spirit who saves us from the defilement of the Gentiles! How exalted is this grace that changes the wrath of beasts to the simplicity of the spirit! Who is he, who is born from the Spirit, and who becomes a spirit (spiritual), but him who is “renewed in the spirit of his mind”(Eph4: 23)? It is most assuredly, him who is born by the water and the Spirit, being given the hope of eternal life, in the font of baptism, by the Holy Spirit]. And St. Augustine2 comments, saying: [In baptism, all the past sins are cleansed; through it would be the help of the Spirit, by whom we would not be overcome in our spiritual war; And through it, the Lord’s Prayer would have its activity, when we say: “Forgive us our sins”. So the renewal will be given to us; we will be helped in our strife; our prayer would flow; our heart would be spotless; and we would be blameless]. Commenting on using the word “saved” instead of ‘baptized’ in the phrase said by the apostle: “He saved us through the washing of regeneration and renewing of the Holy Spirit” (3), St. Augustine says: [It is not possible to enjoy salvation outside baptism; as the words ‘baptism’ and ‘salvation’ are synonymous, conform in goal, and work hand in hand] 3. He also says, concerning the importance of the baptism of children4: [Who then could dare to confirm that without the renewal spoken of by the apostle, children could gain the eternal salvation, as though Christ did not die for their sake?!]. Yet, we should not understand from him saying “saved”, in the past tense, that man could say: “I have been already saved”; as though we have already got everything; and our souls could therefore afford to get slothful, on the assumption that there is no more probability of falling or perverting. … The fact is that, we are walking along the road of salvation until our last breath; (but with hope we are saved!). St. Augustine5 says: [It is obvious that, in the washing of the regeneration and renewal, we gain, not salvation itself, but the hope in salvation; (until we come to cross over to eternity, when our salvation is consummated]. And as this hope is a sure thing, we say “we are saved” as though salvation is already granted. In another location he says: “… even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we were saved in this hope, But 1 St. Ambeose: On the Holy Spirit 2: 107 & 3: 64. 2 St. Augustine: On the psaims. Ps 119: 80. 3 Cf. St. Augustine: Of the Forgiveness of sins; and Baptism. 4 Bid. 5 St. Augustine: Reply to Faustus the Manichaean.. 33 hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, then we eagerly wait for it with perseverance” (Romans 8: 23 - 25). He does not say: “we are saved”, but “we were saved”; namely, by hope, although it did not yet happen. The same way, by hope – and not because it did happen – as we so far know nobody who, in the flesh, is utterly saved; But our hope is in Christ, in whom we hope that what we were promised, is already realized (realized in Him, and so realized for us). The same saint says1: [In case someone asks if, by the same washing, we are utterly saved; … To this I say: No way! As according to the apostle: “By hope we are saved!” In baptism, salvation for man is realized, from any sin that came to him through his parents; beside sins that he has committed before he got baptized. But his ultimate salvation will be realized later on, when the time comes for him to commit no more sin (in eternity)]. Man’s position toward the work of grace: Lest it might be misunderstood that, by his words concerning God’s compassion, goodness, and grace, he nullifies any strife or work on our part for the sake of our salvation; he goes on to say: “… These things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men” (8). It is as though he says: By so saying, I do not mean to dampen your enthusiasm to strive and maintain good works; as that would utterly contradict my goal; But I am rather provoking you to more strife and consistence on doing every good work; knowing that we work, not by our frail human strength, but supported by the capable and mighty divine grace. By concentrating on the grace, he aims to encourage the believers, not to be slothful and lazy, but to strive with trust and confidence in Him who works in and by them; And, at the same time, to destroy any probability of pride crawling into the heart of a believer, because of what he may achieves of virtuous and pious life. 3- AVOIDING THE DIVISIVE MEN: Having counseled us on submission and obedience to the governing authorities, and on love for all men, redeeming the time in every good deed; … And fearing lest the devil would strike us with the loss of precious time in foolish disputes and contentions with adversaries and heretics, under the pretension of defending the truth, the apostle says: “But avoid foolish disputes, genealogies, contentions, and striving about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being selfcondemned” (9-11). Having talked to all categories of believers about their practical testimony, and their preaching through their own behavior on a daily basis, their submission and 1 St. Augustine: against 2 Letters of Pelagians 3: 5. 34 obedience to the governing authorities, and their love for all men; … Now he exhorts them to stop wasting any of their time in: a- “Foolish disputes”; namely, in debates not aimed to recognize or taste the truth, but to show off their ability to talk and convince. This stroke happens to many ministers; Once a shepherd or a minister encounters someone, several doors od debates and talks are opened, yet far from seeking repentance, the fellowship with God, and smelling the sweet fragrance of Christ in the life stories of saints, or through the live rites. b- “Genealogies”; Because the Jews were leaning on their reference to Abraham or other fathers Something that drove some teachers to waste precious time with them in vain debates; Whom the Lord, have already muted with few and concise words. c- “Contentions”; According to St. John Chrysostom, [By contentions, he means the discussions with the heretics. The apostle wishes that we would not labor for no benefit; as such discussions usually end up to nothing. Because, if a denying person persists anyway on holding fast to his view, why then would we trouble you and sow on the rocks? We should rather reject such a divisive man, and direct our great labor instead to our own people, talking to them about virtues]. According to St. Ambrose1: [The shepherds should be like wise skippers, spreading the sails of their faith in the most secure seas; counting the expenses of their trips in the Holy Books; and uttering only what is for edification. A shepherd should take himself away from any foolish debates, genealogies, and contentions, which are not for edification, called by the apostle as unprofitable and useless, and whoever preoccupy himself with them would be foolish2. 4- PERSONAL CONCLUSIVE CAMMANDMENTS: At the end of the epistle, the apostle talks to his disciple about some personal issues; saying: a- “When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there” (12). He was sending to him Artemas or Tychicus, beloved and close to him, following his release from prison; and demanding from him to join him in Nicopolis3, not to accompany him in his travel and trips, but, according to St. John Chrysostom, to provide him with encouragement and guidance for his ministry. The name ‘Artemas’ is short for the Greek name ‘Artemadores’, meaning, (a gift of the goddess Artamis); a companion of the apostle in the last part of his life. While ‘Tychicus’, a Greek name, meaning, (protected), often accompanied the apostle in his trips; to whom he testified4 as “the beloved brother, and the faithful minister” 5 (Colossians 4: 7, 9), and whom he sent carrying his epistles to Ephesus and Colossy (Ehesians 6: 21; Colossians 4: 7; 2 Timothy 4: 12)); And here he suggests to send him to 1 St. Ambrose: Of the Christian faith 1: 47. 2 ا رجع عظات القدیس یوحنا الذهبیالفم على الرسالة إلى تیطس. .7 ، 3 ا رجع المقدمة ص 6 . 4أع 4 :20 .9 ، 5 ا رجع كو 7 :4 35 Titus in Crete, to tell them about the progress of the ministry, and to comfort their hearts with what the Lord has done on the hands of the captive Paul. b- “Send Zenas the lawyer and apollos on their journey with haste, that they may lack nothing. And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful” (13, 14). He probably called him “the lawyer” on account of that he was knowledgeable in the Mosaic law. ‘Zenas’, short of the Greek name ‘Zendores’, meaning (a gift of the goddess Zephs); Zenas accompanied ‘Apollos’ preaching and ministering in Crete, helping Bishop Titus. As for ‘Apollos’, the eloquent man of Alexandria, I shall deal with his news in my commentary on the first epistle of Paul to the Corinthians if God will. The apostle demanded from him to provide them with their needs, to be a role model, to provoke the teachers and the flock in Crete to be, not greedy, but generous in giving, particularly as far as the needs of the ministry are concerned; which would be the fruit of the true Christian life, that God would smell as a holy offering. c- Finally he ends the epistle as usual presenting the greetings of those who are with him, to all the believers in Crete, sayings: “All who are with me greet you. Greet those who love us in the faith” (15). Then he prays for them all: “Grace be with you all. Amen”; which is the top of all supplications, to have grace perpetually.
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