Epistle to Titus of the Apostle Paul. Epistle to Titus of St. Paul the Apostle

CONVERSATION 1

“Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God’s elect and the knowledge of the truth [pertaining to] godliness, in the hope of eternal life, which God, who is unchangeable in word, promised before the ages, and in due time revealed His word in preaching, entrusted to me by the command of our Savior God, - Titus, a true son according to the common faith: grace, mercy and peace from God the Father and the Lord Jesus Christ our Savior” (Titus 1:1-4).

Time to write a message. - What is it like to know the truth by faith? - We must preach with boldness. - Responsibilities and difficulties of episcopal ministry.

1. Of Paul's companions, Titus was an experienced man. If he had not been experienced, then Paul would not have entrusted him with the whole island, would not have ordered him to fill in what was missing: “ so that you complete the unfinished"(Tit. 1:5), he tells him; the apostle would not have vested this man with the right to judge so many bishops if he had not so decisively relied on him. They say that he was young, since (the apostle) calls him his child (Titus 1:4); but, however, this is not yet clear from here. I think that he is also mentioned in Acts (Acts 18:7), and then, perhaps, he was from Corinth, unless there was someone else with the same name as him. (The Apostle) invites Zina to him, and commands Apollos to be sent, but he is not (Titus 3:13); by this he testified that they could have shown more courage and strength before the emperor. It seems to me that Paul wrote this letter during the time between his first and second imprisonment, when he was free, because he does not say anything here about temptations, but constantly, both at the beginning and at the end, turns with gratitude to God, which was for believers with sufficient encouragement to virtue. To understand what they deserved before, what state they were later brought into by grace, and what they have now been rewarded with is no small encouragement for them. He also attacks the Jews. Do not be surprised that he reproaches a whole people; he does the same thing with the Galatians when he says: “ O foolish Galatians"(Gal. 3:1). This was said to them not out of irritability, but out of love. If he did this for his own benefit, then one could rightly condemn him; if he did this out of his fiery zeal for preaching, then this is not an insult. And Christ repeatedly reproached the scribes and Pharisees, but not for Himself, but because they destroyed all others. (The Apostle) writes a short epistle, and not without reason. This also serves as a proof of the virtue of Titus, that he did not need long speeches, but only some reminder. This letter seems to me to precede the letter to Timothy. Sometimes he wrote at the end of his life, while in chains, and this at a time when he was released and free from bonds. Words: " hasten to come to me in Nikopol, for I have decided to spend the winter there"(Titus 3:12) prove that he was not yet in prison, and there he constantly calls himself a prisoner. What is he saying? " Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect" You see how indifferently he uses these expressions, sometimes calling himself a servant of God and an apostle of Christ, and sometimes a servant of Christ: “ Paul, servant of Jesus Christ"(Rom. 1:1)? Thus, he did not believe any difference between the Father and the Son. “According to the faith of God’s elect and the knowledge of the truth [pertaining to] godliness, in hope of eternal life.” " By faith of God's elect": that is, is it because you believed, or because it was entrusted to you? In my opinion, he says that God’s chosen ones were entrusted to him, i.e., I received such dignity not for my perfections, not for my labors and exploits, but everything was done according to the goodness of Him who entrusted me. Then, so that they do not consider the actions of grace unreasonable - after all, not everything is from God alone, otherwise, why did He not entrust the same to others? - then (the apostle) added: “ and the knowledge of the truth [pertaining] to godliness" Thanks to this, he says, it was entrusted to me, or rather, this very thing was given to me by His grace; He is the Author of this quality of mine (i.e., understanding the truth according to piety). That is why Christ himself says: “ You did not choose Me, but I chose you"(John 15:16). And in another place the same blessed (apostle) says: “ I know as I am known"(1 Cor. 13:12); and further: " shall I not attain as Christ Jesus attained me?"(Phil. 3:12). First we were achieved, and then we knew; first - known, and then achieved; first they were called, and then they obeyed.

Expression: " according to the faith of the elect"(the apostle) attributes everything to them; through them I became an apostle, not as worthy of it, but for the sake of the elect, as in another place, he says: “ for all is yours: whether Paul or Apollos"(1 Cor. 3:21, 22). " And knowledge of the truth", - speaks, - "[ pertaining] to piety“, - because there is practical truth, and not according to piety, for example: knowledge of agriculture, knowledge of the arts - this is also true knowledge; but that truth is the truth according to godliness. Or the expression: “ by faith"means that they believed, like the other elect, and knew the truth. Therefore, knowledge comes from faith, not from reason. " In hope of eternal life" Having spoken about the present life, arranged by the grace of God, he also speaks about the future, presenting rewards for what (the Lord) has blessed us with. Because we have believed and been delivered from error, (God) wants to crown us. You see how the very introduction is filled with indications of God’s good deeds; and in general this message turns out to be predominantly like this, encouraging both the saint himself (Titus) and his disciples to great efforts. After all, nothing is as useful to us as the constant remembrance of God’s blessings, general and private. If we, having received a benefit from a friend, heard a pleasant word from him or accepted a good service, become more ardently attached to him, then all the more zealous will we be in obedience to God when we see what dangers we were in, and He delivered us from all of them. " And knowledge of the truth" He speaks here of truth as opposed to prototype. And it was knowledge and piety, but not truth, although, in any case, not lies, however, only images (truth) and its likeness. Well said (the apostle): “ in hope of eternal life", because that piety was in the hope of real life: " who performed it", says (Scripture), - " man will live by him"(Rom. 10:5). Do you see how from the very introduction he shows the difference between grace (and the law)? They are not the chosen ones, but we are. If they were previously called the chosen ones, then now they are no longer. " which I promised", - speaks, - " God unchangeable in word before the ages“, that is, not now for our repentance, but this was predetermined from the beginning. He states the same thing in many other places, for example: “ chosen for the gospel of God"(Rom. 1:1), and also: " whom He foreknew He also predestined to be"(Rom. 8:29), meaning our nobility - that not now, but from the beginning God loved us; and to be beloved from ancient times and from the beginning is no small thing.

2. " Which God, unchangeable in word, promised" If (God) is false, then what He promised will certainly be fulfilled; if false, then there should be no doubt, although this will be fulfilled only after death. " Which God, unchangeable in word, promised before the ages" In the words: " before ancient times” (the apostle) also shows the certainty of the promise. It was not, he says, that this happened because the Jews were not converted now, but it was so destined from ancient times. So listen to what he says: " and in due time he revealed" Why is this delay? Out of concern for us and in order to do it in a timely manner. " Time", says the prophet, " Lord to act"(Ps. 119:126). " In his”, - i.e., in a decent, proper, consistent manner. " Revealed, - speaks, - " My word in the sermon entrusted to me by command", i.e., preaching. It, this gospel, contained everything - both the present and the future, life, piety, faith, all together. " Preaching", that is, obviously, with boldness, because this is the meaning of the word: " preaching" Just as a herald at a spectacle proclaims in the presence of everyone, so we proclaim, and do not add anything, but say what we ourselves have heard. The virtue of the herald is to tell everyone what really happened, without adding or subtracting anything.

So, if you need to preach, then you need to preach with boldness; otherwise it will not be preaching. That is why Christ did not say: “ speak on the rooftops", But: " preach on the housetops"(Matthew 10:27), indicating the nature of the sermon both in place and in the manner of action. " Entrusted to me by command of our Savior, God" Expressions: " Entrusted to me" And " by order“He marks his authenticity so that no one is offended, evasive, or stubborn. So, if this is a command (of God), then I myself have no power: I carry out the order. Of what we should do, some depend on us, and others do not depend on us. What He commands us does not depend on us; and what He allows us depends on us. For example: " Whoever says to his brother, “You are a fool,” is liable to hell fire"(Matt. 5:22); this is a command; and again: “So if you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled with your brother, and then come and offer your gift.” (Matt. 5:23, 24); and this is a command, so those who do not fulfill this are inevitably subject to punishment. When (the Lord) says: “ if you want to be perfect, go sell your property", and further: " Whoever can accommodate, let him accommodate"(Matthew 19:21, 12), then this is not a command. Here He leaves what is said to the will of the listener and allows him the free choice of action. Here, to do or not to do is in our power; and commands are not in our power, but it is necessary either to fulfill them, or to be punished for non-fulfillment. The apostle expresses the same thing when he says: “ I have nothing to boast about, because this is my necessary [duty], and woe to me if I do not preach the gospel"(1 Cor. 9:16). I will present this even more clearly so that it is obvious to everyone. For example: whoever is entrusted with leadership in the Church, who is honored with the dignity of the episcopacy, will not be innocent if he does not explain to the people what should be done; Meanwhile, the layman is not at all obliged to do this. That's why Paul says: " by command of our Savior"I do this. And notice how the very expressions correspond to what I said. Above he says: " God unchangeable in the word", and here: " by command of our Savior God" If He is the Savior, and He himself commanded this out of a desire for our salvation, then this means that this is not a matter of lust for power; here is faith and the command of God the Savior. " Titus, true son“There may also be untrue sons, such as, for example, the one about whom he says: “Who, while calling himself a brother, remains a fornicator, or a covetous, or an idolater, or a slanderer, or a drunkard, or a predator; You shouldn’t even eat with someone like that” (1 Cor. 5:11). Here is also a son, but not a true one; he is a son because he once accepted grace and was reborn, but untrue because he is unworthy of his Father, since he voluntarily betrayed himself to another ruler. For carnal children, truth and untruth depend on the one giving birth and the one giving birth; but here it is not so, but out of good will. Here it is possible for one who was a true son not to remain true, and for an untrue one to become true, because this does not lie in natural necessity, but in free will, from which frequent changes occur. Onesimus was a true son, but became untrue because he became unfit; and then he became true again, so that (the apostle) called it his heart (womb) (Phil. 10-12). " Titus, true son according to the common faith" What means: " by common faith" Naming him child and having taken upon himself the title of his father, (the apostle) here limits and softens this honorable title and in this way. He adds: “ by common faith“, that is, according to faith, I have nothing greater in comparison with you, because it is common and both you and I were reborn by it. Why does he call him his child? Either only to show his love for him, or because he himself began to preach before him, or because (Titus) was enlightened by him. Therefore, he calls believers both children and brothers; as regenerated by the same faith, they are brothers; and as those reborn through him, they are children. Thus, in the words: “ by common faith" he points to brotherhood. " Grace and peace from God the Father and the Lord Jesus Christ our Savior" Having said: child, (the apostle) adds: “ from God the Father", in order to attune (Titus') thoughts more sublimely and to teach whose child he is, and saying not only: " by common faith", but also adding: " Our Father", he shows equal honesty (of Titus) with him.

3. Look how he wishes for the teacher the same thing that he wishes for the students and the people, because the teacher himself, like them, has a need for such benefits, and even much more of them, since he has more enemies and more opportunities for him anger God. The greater the dignity of one who has the priesthood, the greater the dangers he has, because one correct passage of the episcopacy can lead one to heaven, and one failure in this matter can plunge one into hell. Leaving aside everything else that happens every day, I will say this: if, out of friendship or for some other reason, he grants episcopal power to an unworthy person and entrusts him with the leadership of a great city, then see what fire he becomes guilty of. He will give an account not only for perishing souls - because the ungodly destroys them - but also for everything done under his command. He who is ungodly as a layman will be even more ungodly when he receives power. It is difficult for a pious person to remain so after receiving power. Then vanity, selfishness, and arrogance make themselves known more strongly, since the authorities give the opportunity for this, as well as clashes, insults, slander, and much more. Therefore, whoever is ungodly will become even more ungodly when he becomes a leader. And whoever appoints such a leader will be guilty of all the sins committed by him and all the people. If the seducer it would be better if they hung a millstone around his neck and drowned him in the depths of the sea"(Matthew 18:6), then those who seduce so many souls, entire cities, nations, thousands of families, husbands, wives, children, citizens, farmers, living in the same city and in others subject to it, what punishment will they suffer? If you name another, three times greater (punishment), then you will not express absolutely anything: he deserves such punishment and torment! Thus, the teacher especially has a need for God's grace and peace. If he governs the people without them, then everything will fall apart and perish, for lack of a helm. Even if he was experienced in management, if he does not have this helm - grace and peace from God, he will sink the ship and those sailing. Therefore, I have to be surprised at those who seek such a burden. Pathetic and unfortunate person, don’t you see what you are after? If you live on your own, unknown and ignorant, then, even if you have committed many sins, you will give an account for one soul, and for it you will only be punished; If you have achieved such power, then think about how many people you will be subject to torment for. Listen to what Paul says: “Obey your leaders and be submissive, for they watch over your souls, as those who must give an account” (Heb. 13:17). Do you seek honor and power? And what pleasure does this honor bring? I don't see him at all. And it is impossible in the true sense to be a ruler. Why? Because obedience depends on the will of the subordinates themselves. Whoever wants to carefully examine the matter will find that such a person does not achieve superiority, but enslavement to a countless number of masters who desire and demand the opposite of each other. What one praises, another condemns; What one condemns, another marvels at. Who should you listen to, who should you obey? Impossible (to determine). A mercenary, hearing contradictory orders from his master, can at least express his displeasure; and if you are upset by the contradictory orders of these gentlemen, you will give an answer for this too, and everyone’s mouth will open against you. Is this honor, tell me, is this bosses, is this power?

4. The bishop offers to make monetary offerings. Whoever does not want, not only does not bring it, but also, to show that he is not doing this out of negligence, blames the offerer, saying: he steals, plunders, eats the property of the poor, wastes the property of the poor. Stop slandering; where are you going to say this? If you don’t want to make a contribution, no one is forcing you, no one is demanding; Why do you slander someone who turns to you with a simple request and advice? But then someone fell into need and the bishop did not extend a helping hand to him, either because he could not, or because he was busy with another matter: again there is no forgiveness for him, but reproaches begin again, worse than before! Is this the boss? And (the bishop) cannot inflict reprisals, because (the one who blames) is his own womb. Just as our womb, even if it is swollen and causes pain to our head and whole body, we do not dare to take revenge, we do not take a sword and do not cut it, so to a subordinate, if he is one, causes us suffering and anxiety with such reproaches, we do not dare to take revenge. ; this is alien to the paternal soul, which, of necessity, endures grief until (the one who grieves) is healed of his illness. A hired slave has some specific task for himself, and after he has completed it, he freely disposes of himself; and the bishop is literally dragged everywhere, and much is demanded of him that exceeds his strength. If he is unable to speak eloquently, there is great murmuring; if he is capable, the censure begins again - they say: he is vain. If he does not raise the dead, then they say: he does not deserve any attention; so-and-so is pious, but he is not. If he eats food in moderation, again he is blamed: he should, they say, exhaust himself. If anyone sees him washing, there is again a lot of reproach: he, they say, should not even look at the sun. If, they say, he does the same as me, and washes, and eats, and drinks, and dresses, and takes care of the house and his servants, then why was he made my primate? He also has slaves who serve him, and rides a donkey - why was he made my leader? But, tell me, shouldn’t he have a servant, but he himself must light the fire, and carry water, and chop wood, and go to the market? Isn't it a shame? The holy men, the apostles, did not want to bother the teacher even with serving widows, but considered this work unworthy of him (Acts 6:2); and dost thou entrust upon him the service of thy servants? Why don’t you, who prescribe this for him, yourself change the usual order of life and do all this? Admit it, isn’t he serving you much more than you, preoccupied with worldly interests? Why don't you send your slave to serve him? Christ washed the disciples' feet; But if you do a favor for the teacher, will you do a great deed? But you don't want to provide him with a favor, and you even burden him. What? Should he really expect help in life from heaven? But this is not pleasing to God. So what? The apostles, you say, were served by free people. Do you want to hear how the apostles lived? They traveled, and for their peace of mind free men and noble wives laid down their souls and heads. Listen to the blessed one (Paul), who, admonishing (the listeners), says: “ have such respect"; and further: " for the cause of Christ I was close to death, endangering my life, in order to make up for the lack of your services to me"(Phil. 2:29, 30). Do you see what he says? And you don’t even want to say a word for your father, not only to expose yourself to such danger. But, you say, he shouldn’t wash himself. Why, tell me, where is this prohibited? After all, remaining unclean is not good. Nowhere do we see this being condemned or praised.

There is something else that (the apostle) commanded the bishop to have: to be blameless, sober, chaste, honest, hospitable, teacher(1 Tim. 3:2; Titus 1:8). This is what the apostle demands; this should be demanded from the commander, and nothing more. You are not more right than Paul, and especially not more right than the Spirit (Holy). If he is a murderer, or a drunkard, or cruel and unmerciful, reproach him: this is unworthy of a bishop; if he indulges in luxury, it deserves reproach. But if he takes care of his body in order to serve you, if he takes care of it in order to be useful to you, then should he really be blamed for this? Don’t you know that physical weakness, no less than mental weakness, harms both us and the Church? Why does Paul heal her when he writes to Timothy: “ drink a little wine for the sake of your stomach and your frequent illnesses"(1 Tim. 5:23)? If we practiced virtue with our soul alone, then we would not need to take care of the body. Why and in general are we created this way? And if the body also participates a lot in this, then isn’t it extreme madness to neglect it? Let us imagine that some man, honored by the dignity of the episcopacy and received primacy in church society, is a virtuous man in other respects and has everything befitting a sacred person, but due to great weakness he constantly lies in bed: what benefit can he bring, what to undertake a journey, what visits to make, whom to denounce, whom to persuade? I said this so that you learn not to censure bishops indiscriminately and to accept them with greater favor, and if anyone seeks power, then, bearing in mind so many censures, he would drown out this desire in himself. Truly, the danger here is great and grace and peace are greatly needed here, which you ask in abundance from God for us, and we (will ask) for you, so that both we and you, advancing in virtue, may achieve the promised blessings in Christ Jesus, with whom To the Father with the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen.

CONVERSATION 2

“For this reason I left you in Crete, so that you would complete what was unfinished and appoint elders in all the cities, as I commanded you: if anyone is blameless, the husband of one wife, has faithful children, not accused of debauchery or disobedience" (Titus 1:5 , 6).

The Works of the Apostles. - The duty of a shepherd. -Paul did more than Plato. - Neglecting glory and honor is difficult for a person. - There is no need to seek honors in life here.

1. For the ancient men, their whole life was active and full of exploits; but with us it’s not like that, but it’s full of laziness. They knew that they came into the world for this purpose, to work in accordance with the will of the One who gave them existence; and we, as if born to eat, drink and have fun, do not think about anything spiritual. I say this not only about the apostles, but also about those who came after them. They, as you see, went everywhere, devoted to this as their only business, and spent their whole lives in foreign countries, as if they had no (native) city on earth. Listen to what the blessed one (Paul) says: “ That's why I left you in Crete" Having divided the universe among themselves, as if one house, they ruled everything and took care of everything, taking upon themselves one part, and the other another. " For that", - speaks, - " I left you in Crete to finish what was left unfinished" It does not demand this from him in an imperative manner. " To complete", - speaks. Do you see how his soul was pure from all envy, how he always sought the benefit of those taught, without considering whether it would be achieved by himself or by someone else? Where there was danger and great difficulty, he corrected everything himself with his personal presence; and what brought more honor or glory is entrusted to the student, namely: the ordination of bishops and everything else that needed some correction, or, so to speak, more ordering. Tell me, what are you saying: for him to correct your actions? And you don’t consider this humiliating and shameful for yourself? Not at all, he says, since I mean only the general benefit; whether it is done by me or by others is all the same to me. This is how a primate (of the Church) should be—to seek not his own honor, but the common good. " And put", - speaks, - " in all cities of elders" Here he means bishops, as we said elsewhere. " As I ordered you: if anyone is blameless». « By all", - speaks, - " cities" He did not want the entire island to be entrusted to one person, but that everyone should have their own part in their care and supervision; Thus, the work will be made easier for himself, and there will be more supervision over his subordinates, if the teacher is not distracted to preside over many Churches, but will deal with only one and improve it. " If anyone is blameless", - speaks, - " husband of one wife, has faithful children, not reproached for debauchery or disobedience" Why does he represent such a person? He stops the mouths of heretics who condemned marriage, showing that this is not a bad thing, but so honest that with it one can even ascend to the sacred throne; at the same time, he reproaches intemperate people, not allowing them to accept this power after their second marriage. In fact, whoever has not retained any affection for the deceased (wife), how can he be a good primate? What kind of censure will he not be subject to? After all, you all know that, although it is not prohibited by law to enter into a second marriage, this matter is subject to many criticisms. (The Apostle) wants the boss not to give his subordinates any reason for complaints, that’s why he says: “ if anyone is blameless", that is, if his life is free from criticism, if no one could reproach him for his (bad) life. Listen to what Christ says: “ If the light that is in you is darkness, then what is the darkness?" (Matt. 6:23) " Has faithful children, not reproached for debauchery or disobedience" Notice how great prudence he shows in relation to children, because whoever could not teach his children, how could he be a teacher of others? If he could not arrange those whom he had with him from the very beginning and raised, and over whom he had power both by law and by nature, then how could he be useful to strangers? If the father’s carelessness had not been great, he would not have allowed those over whom he had power from the very beginning (of their lives) to become evil. It is impossible, truly impossible, for someone who from the very beginning was raised with great care and surrounded by care to become evil, because sins are not of such a nature that they could be stronger than such care. If he considered raising children a secondary matter, caring only about property and not having the same diligence about them, then he is therefore unworthy (of the holy order). If, where his nature prompted him, he had so little love, or was so reckless that he cared more about property than about children, then how can he be elevated to the throne (episcopal) and to such a degree of power? If he could not (raise his children), then he is worthy of great condemnation for laziness; and if you didn’t try, then you are worthy of great condemnation for your lack of love. Therefore, whoever neglects his children, how will he care for strangers? And further (the apostle) said not simply: so that he would not be dissolute, but so that he would not be subject to “ not reproached for debauchery“so that there wouldn’t be a bad rumor about him. " For there must be a bishop", - speaks, - " blameless, like God's steward, not impudent, not angry, not a drunkard, not a murderer"(v. 7).

2. Whoever has external (civil) power, as the governing force of the law and of necessity, rightly does not always take into account the desires of his subordinates; but whoever must rule over people who submit to him voluntarily and feel gratitude for his management, if he acts in everything only according to his own arbitrariness and does not give an account to anyone, he will make his rule violent, and not popular. " For there must be a bishop", - says (the apostle), - " blameless, like God's steward, not impudent, not angry, not a drunkard, not a murderer, not a covetous man" How can one teach others to curb this passion who has not taught himself to do so? Power puts a person in many circumstances that make even the very meek heavy and harsh, giving many reasons for anger. Therefore, if he has not taken care of taming this passion in advance, he will be extremely difficult (for his subordinates) and will damage and destroy many things in the affairs of his management. " Not a drunkard, not a killer" Here he means the offender. The bishop should do everything by exhortation, and not by reproach and insult; and what, tell me, is the need to insult? It is necessary to threaten Gehenna, to intensify the threats, to strike. The insulted person becomes more impudent and despises the insulter. Nothing arouses contempt more than an insult, which inflicts more dishonor on the insulter himself, depriving him of due respect. The bishop's word must be filled with great piety, when exposing sins, remind of future judgment and be clean from any insult; if someone prevents him from fulfilling his duty, then he must act with all his authority. " Not a killer", says (the apostle). The teacher is the doctor of souls; but the physician does not strike, but the one who strikes corrects and heals. “Not covetous, but hospitable, loving goodness, sober, just, godly, self-controlled, holding to the true word, consistent with doctrine, so that he may be able to teach in sound doctrine and reprove those who resist” (vv. 8, 9). Do you see how high he demands virtue? " Not a self-seeker“- says, i.e., showing great contempt for money. " Hospitable, loving goodness, chaste, just, pious"i.e., distributing all his property to those in need; " abstained" - here we mean not a faster, but one who abstains from passion and tongue, and hand and shameless gaze; after all, this is what abstinence consists of, not to succumb to any passion. " Holding to the true word, consistent with the teaching" Under faithful here he means the true, or taught through faith, without the need for speculation or research. " holding on”, i.e., carefully containing, supplying it with his duty. Therefore, what does it matter if he is unskilled in external eloquence? For this purpose it is said: “ who agrees with the doctrine, so that he may be able to teach in sound doctrine and to rebuke those who resist" Thus, what is needed is not eloquent words, but sound words, knowledge of the Scriptures and strength of thought.

Do you not see how Paul converted the whole universe and did more than Plato and all the others? But, you say, he did it through signs. Not through signs only; if you read the Acts of the Apostles, you will see that he often won by teaching and before signs. " That he may be strong and teach in sound doctrine“, i.e., to protect one’s own and repel enemies. " And rebuke those who resist“, because if this does not happen, then everything will be upset. He who does not know how to fight with enemies, to captivate every mind to the obedience of Christ and cast down wisdom (1 Cor. 10:5), who does not know how to teach sound doctrine, let him be far from the teaching throne. Other qualities can be found in subordinates, such as: purity, keeping children in obedience, love of hobbies, justice, piety; but what especially distinguishes a teacher is that he can announce (to the people) his teaching, which is not at all taken care of nowadays. “For there are many who are disobedient, empty talkers, and deceivers, especially those of the circumcision, whose lips must be stopped” (v. 10). Do you see how (the apostle) explains why such people happen? From the desire not to obey, but to dominate; This is exactly what he is hinting at. Therefore, if you cannot convince them, then do not give them power, but stop their mouths for the benefit of others. What good are they if they are not convinced, or rebellious? Why do you need to stop their mouths? So that others can benefit from it. " They corrupt entire houses, teaching what they should not, for shameful gain"(v. 11). If the one who has taken upon himself the responsibility of teaching is unable to fight these people and stop their mouths, so shameless, he will be guilty of the death of each of those who perish. Therefore, if (the Wise One) commands: “ do not try to become a judge, lest you be powerless to crush untruths"(Sir. 7:6), then all the more so we can say here: do not strive to become a teacher if you do not have the ability for this matter, but decline even if you are attracted to it. Do you see how love of money, or filthiness, is always the reason for this? " Teaching", - speaks, - " what should not be, out of shameful self-interest».

3. There is nothing that these passions do not harm. Just as stormy winds, falling on a calm sea, disturb it all from the very bottom, so that the sand mixes with the waves, so passions, invading the soul, turn everything in it upside down and blind its thinking ability, especially the passion for glory. It is not difficult for one who wants to despise wealth; but in order to despise honor from people, this requires a lot of effort, great wisdom, you need a soul as if angelic, reaching the very heights of heaven, because no, truly there is no other passion that is as strong and dominant everywhere, to a greater or lesser extent , but, in any case, everywhere. How can we overcome it, if not completely, then at least to the slightest extent? If we look at heaven, if we have God before our eyes, if we direct our thoughts above everything earthly. When you desire fame, imagine that you have already received it, think through to the very end, and you will not find anything there; imagine what kind of harm it causes, what and how many benefits it deprives - because for it you will be exposed to labor and danger, but you will not receive fruits and rewards from it. Remember that among people (who have achieved fame) there are many evil ones, and despise their glory; think about each of them, who he is, and you will see that this glory is worthy of laughter, that it is rather a shame than glory; and after that raise your mind to the heavenly spectacle. When you, doing some good deed, think that you need to show it to people, you are looking for some spectators of this deed, and try to be visible, then remember that God sees you, and you will destroy any such desire in yourself; renounce the earth and fix your gaze on the heavenly spectacle. Even if people praise, they will later blaspheme, envy, and harm; Even if they don’t do this, they will bring absolutely no benefit to the one being praised. But it is not so with God; on the contrary, He rejoices, praising our good deeds. You spoke well and received applause! But what is the use of this? If those who applauded received benefit, changed, became better, fell behind their previous vices, then one truly needs to rejoice - not at the praise, but at the good and wonderful change in the listeners. If they, constantly giving praise, continuing to make noise and applaud, do not themselves receive any fruit from this applause, then they should rather grieve, because this will serve to condemn them. But do you get praise for being godly? If you are truly pious and do not recognize anything bad in yourself, then you should rejoice, not because you seem so, but because you really are; If you, not being like that, want glory from people, then remember that it is not they who will judge us on the last day, but He who knows exactly our innermost. If you, recognizing your sins, are considered by everyone to be pure from sins, then not only should you not rejoice at this, but you should grieve and weep bitterly, constantly imagining the day on which everything will be revealed, on which God “ will illuminate what is hidden in the darkness"(1 Cor. 4:5). Are you being honored? Reject her, knowing that she makes you a debtor. Nobody honors you? You need to rejoice in this, because God will show you, among other things, that you have enjoyed honor. Or don’t you know that, among other good deeds, God reproaches this when he says through the prophet: “ I have chosen from your sons to be prophets and from your young men to be Nazirites."(Amos. 2:11)? Thus, you will receive the benefit that you will not be subject to greater punishment. He who does not receive honor in this life, but suffers contempt, does not enjoy any respect, but is insulted and humiliated, will, if he gains nothing else, at least be freed from the responsibility of receiving honor from slaves like himself. By the way, he gets other benefits from this. He becomes meek and humble and, if he is more attentive to himself, he will never become arrogant, even if he wants to. On the contrary, a person enjoying great honor, in addition to becoming a heavy debtor, indulges in arrogance and vanity and becomes a slave of people; then, as human power increases over him, he is forced to do many things that he does not want.

4. So, knowing what is best for us, let us not seek honors, and even those offered we will reject, but we will tear away this passion from ourselves and destroy it. I say this to both superiors and subordinates. A soul thirsting for honor and glorification will not see the kingdom of heaven. These are not my words, I do not speak them from myself, but from the Divine Spirit. He won’t see it, even if he strives in virtue: “ are already receiving", says (the Lord), - " your reward" (Matt. 6:5). And whoever does not receive a bribe, how can he see the kingdom of heaven? I do not forbid seeking glory, but true glory, that which is from God: “ him and", - says (the apostle), - " praise is not from people, but from God"(Rom. 2:29). Let us be pious in secret, without covering ourselves with arrogance, pretense and hypocrisy; let's take off our sheep's skin, or better yet, let's be sheep. There is nothing more insignificant than human glory. Tell me: if you saw a lot of young children, or rather infants, would you want glory from them? So look at all people in relation to glory. That's why it's called vanity. Do you see what kind of masks the players wear on stage - how good they are, how brilliant they are, how they are made according to the strictest requirements of external beauty? Can you show me such faces in reality? No. What? Have you ever felt love for them? No. Why? Because it is an empty mask; she imitates beauty, but in reality she is not beauty. So (human) glory is empty; it only imitates fame, but in reality it is not fame. Only one glory is constant - natural, internal; and this, external one, often covers up the ugliness; however, it protects from people, and only until the evening, and, at the end of the spectacle and the removal of the mask, everyone is what he is. Therefore, let us not treat the truth as it is on stage and with hypocrisy. Tell me: what's good about being in front of the crowd? This is vanity, and nothing else; enter the house, remain alone, and immediately everything disappears. Did you come to the square and attract the attention of those present? What's next? Nothing. Everything disappeared and passed away like dissipated smoke. And are we so partial to trivial things? What recklessness! What madness! Let us look only at how God would praise us; If we keep this in mind, we will never seek praise from people, but even if this happens, we will begin to despise, ridicule, abhor, and set ourselves up as if, reaching out for gold, we would grab at the dirt. Don’t let so-and-so praise you; this will not bring you any benefit; and if he reproaches, he will not cause any harm, but from God both give us benefit or harm; but from people - all this is in vain. In this way we will become like God, who does not need human glory: “ Do not accept", He says, " glory from men"(John 5:41). But tell me, is this really unimportant? When you are not inclined to despise glory, then say to yourself: by despising it, I will become like God, and you will immediately begin to despise it. A slave of glory cannot but be a slave of all, and even more servile than the slaves themselves. We do not command the same to our slaves as she does to those devoted to her; it forces us to speak and endure shameful and dishonorable things; and especially when he sees us as obedient, he increases his demands all the more. So, let us flee, I exhort you, we flee from this slavery. How, you ask, can we do this? If we talk philosophically about the blessings here, if we realize that everything present is a dream and a shadow, and nothing else, then we will easily overcome this passion, and we will not indulge in it either in trifles or in the main; If we allow it in small cases, we will easily fall under its power in the most important ones. Let us remove from ourselves its sources, i.e., madness and spiritual baseness. If in this way we have lofty thoughts, then we will be able to despise honor from people, and direct our minds to heaven and achieve heavenly blessings, which may we all be worthy to receive by the grace and love of Christ, with whom to the Father with the Holy Spirit be glory, power , honor, now and ever, and forever and ever. Amen.

CONVERSATION 3

“Of them themselves, one poet said: “Cretans are always liars, evil beasts, lazy bellies.” This testimony is true. For this reason, rebuke them strictly, so that they may be sound in the faith, not paying attention to the fables of the Jews and the statutes of people who turn away from the truth” (Titus 1:12-14).

1. Many questions arise here: firstly, who said this (about the Cretans); secondly, why Paul used these words; thirdly, why does he give evidence that contains a wrong idea? So, adding here something else, we will make a proper resolution of these issues. When (Paul) talked with the Athenians, he inserted into his speech the expression: “ to an unknown god", and further: " just as some of your poets said: “we are His generation”" (Acts 17:23, 28). These words were spoken by Epimenides, who was himself a Cretan; but for what reason, this must be explained to you; precisely because of the following: the Cretans have the tomb of Zeus with the following inscription: “ here lies Zan, who is called Zeus" For such an inscription, the poet mockingly calls the Cretans liars, and then, further intensifying the mockery, he says: “ The Cretans have built a tomb for you, O king; but you didn't die because you always exist". So, if this testimony is true, then look at the danger here. If the poet, as the apostle says, is right in saying that (the Cretans) are lying when they call Zeus dead, then there is great danger here. Listen, beloved, with full attention. The poet said that the Cretans lie when they call Zeus dead; the apostle confirmed his testimony. Therefore, according to the apostle, Zeus is immortal because “ this is evidence", he says, " true" What can I say to this? Or is there a better way to resolve this confusion? That’s not what the apostle said, but he simply took this testimony only in relation to the deceitful character of the Cretans; Otherwise, why didn’t he add the following words: “ The Cretans have built a tomb for you, king."? Thus, the apostle was not talking about this, but about what so-and-so said well, that the Cretans are liars. We do not just borrow from here the proof that Zeus is not God; This is confirmed by many other evidences, and not only the testimony of the Cretans is clearly proven. It is not in this respect that (the apostle) calls them deceitful; or better yet, they were deceitful in this regard, since they also recognized other gods. For this the apostle called them deceitful.

But the question is: why does he cite the evidence of pagan writers? Because we expose the pagans especially when we present evidence and accusations close to them, when we present authors they respect as their accusers. Therefore, in another place he used the words: “ to an unknown god" The Athenians, who did not accept all their gods from the very beginning, but subsequently recognized several others, such as the Iperborean ones, also Pan and the great and lesser mysteries, concluding from this that there is probably another god unknown to them, and, wishing also to be reverent towards him, they set up an altar for him with the inscription: “ to an unknown god”, as if expressing the following: if there is any other unknown God. Therefore (the apostle) said to them: “ This, which you ignorantly revere, I preach to you"(Acts 17:23). And the words: “ we are His generation" were said about Zeus by Aratus, who, having first said: " The paths are full of Zeus, the sea is filled", then added: " we are his family”, expressing by this, I think, that we came from God. Why does Paul apply what he said about Zeus to the God of all things? He does not apply what was said about Zeus to God, but what is due to God, but what is unjustly and inaccurately attributed to Zeus he gives to God; and the very name God belongs to Him alone, but is lawlessly attached to idols. And where should he get the evidence in a conversation with such listeners? From the prophets? But they wouldn't believe it. Therefore, he does not speak to the Jews anything from the Gospels, but from the prophets: “ for the Jews I was", he says, " like a Jew, to those under the law he was like one under the law, to those alien to the law - as alien to the law"(1 Cor. 9:20, 21).

2. This is what God does; for example, He leads the Magi not through an angel, not through a prophet, not through an apostle, not through an evangelist - but how? Through a star. In whatever art they practiced, He led them to it. It is also said about the cows that carried the kivot: “ if he goes to his limits", then this is truly the wrath of God, as the priests believed (1 Sam. 6:9). So, were the (pagan) fortune tellers telling the truth? No, but through their own lips God rebuked and rebuked them. The same thing happened with the sorceress (of Endor); since Saul believed her, God through her revealed to him what would happen to him in the future (1 Samuel 28). Why did Paul stop the mouth of the demon who said: “ these people are the servants of the Most High God, who proclaim to us the way of salvation"(Acts 16:17)? Why did Christ forbid demons to speak (Mark 25)? There (under the apostle) this was rightly done, because the demon was able to show signs; and here (under Christ) there was not a star, but He himself preached about Himself; and the demons did not worship (Him). When the speaker was not an idol, then it was not forbidden to him; So God allowed Balaam to speak blessings, but did not forbid him (Num. 23). Thus He shows mercy everywhere. However, why are you surprised? God Himself previously allowed people to have inaccurate and unworthy concepts about Him, for example, that He is corporeal, that He is visible, and then He says against this: “ God is spirit"(John 4:24); also: as if he rejoices at sacrifices, which is unusual for Him; He also uttered words that did not correspond to the true concept of Him; and much like that, since He never looks at His dignity, but always at our benefit. If a father does not consider his own dignity when he babbles with his children, calling food, dishes and drinks not by their real names, but by some childish and barbaric dialect, then even more so God. Thus, through the prophet, He condescendingly reproaches (the Jews) when He says: “ Has any people changed their gods?"(Jer. 2:11); and everywhere in the Scriptures His condescension is visible both in words and in actions. " For this reason", - says (the apostle), - " rebuke them strictly, so that they may be sound in the faith" Therefore, he says, rebuke them because they have a daring, cunning and unbridled disposition; they are given over to countless vices. If they are prone to lies, insidious, gluttonous and careless, then they need a strong and accusatory word: such a person cannot be touched by meekness. So, " rebuke them" Here he is not talking about strangers, but about his own. " Strictly" Deeply, he says, hit them. After all, it is necessary not to treat everyone in the same way, but differently and variedly, depending on the circumstances. In the present case, he does not resort to exhortations anywhere, because just as by reproaching an obedient and noble person, you can kill and destroy him, so by caressing a person who needs strong reproof, you can spoil him and not bring him to correction. " So that they may be healthy", - speaks, - " in faith" So, health consists in not introducing anything false, nothing alien. If those who observe the rules regarding food are not healthy, but are sick and infirm, because “ Weak in faith", - says (the apostle), - " accept opinions without arguing"(Rom. 14:1) - what to say about those who fast and keep the Sabbath with the Jews, or go to places considered sacred by the pagans - I mean the place in Daphne, the so-called Matrona's cave, a place in Cilicia , called Kronov? Can they be healthy? Therefore, they need the strongest reproof. But why does not (the apostle) do the same in relation to the Romans? Because their morals were not the same, but nobler. " Not paying attention", - speaks, - " Jewish fables" Jewish customs are doubly fables, both because they are distorted and because they are timeless. In general they " fables" Since they should not be carried out, and when carried out they cause harm, then they are fables, a useless thing. Thus, one should not obey either the pagans or the Jews, because this would mean not being healthy. If you contain faith, then why do you introduce something else, as if it were not sufficient for justification? Why do you enslave yourself and subject yourself to the law? Or do you not dare in practice (to be guided by faith alone)? This is characteristic of the weak and the unbeliever - such a person doubts - but it is unusual for the soul of a believer to doubt. " For the pure", - says (the apostle), - " all is clear" Do you see why the previous one was said? " For the defiled and the unfaithful", - speaks, - " nothing is pure"(v. 15).

3. So, food is not pure or unclean by nature, but by the will of the one who receives it. " But desecrated“,” he says, “and their mind and conscience. They say that they know God, but in deeds they deny it, being vile and disobedient and incapable of any good work” (v. 16). Therefore, a pig is a clean (animal). Why was it forbidden to eat it as unclean (Lev. 11:7)? It was not by nature that she was unclean, because (by nature) everything is pure; otherwise, there is nothing purer than fish, which feeds on the human body, and yet was allowed to be eaten and was considered pure. Also, there would be nothing purer than a chicken that eats worms, as well as a deer, which, they say, is called a deer (έλαφος) because it eats snakes (ŏφεις); but all this was used for food. Why were the pig and some other similar animals banned? Not because they were unclean, but to further limit gluttony. If God had said it so (directly), the Jews would not have listened; and now He restrained them through the fear of uncleanness. What, tell me, is not purer than wine, if you examine it? What is not purer than the water with which they were primarily purified? They did not touch the dead, meanwhile they cleansed themselves (in sacrifices) with the dead, since what was slaughtered is dead, and they were cleansed with it. Truly, their teaching was childish. Look again: doesn’t wine get its composition from manure? After all, the vineyard absorbs moisture, both from the soil and from the manure lying on it. And in general, if we want to analyze it in detail, everything is unclean. But if we decide not to look into it, nothing is unclean, but everything is pure. God did not create anything unclean; and there is nothing unclean except sin alone, because it touches the soul and defiles it; the rest is human prejudice. " And for the defiled", - says (the apostle), - " and the unbelievers have nothing pure, but their mind and conscience are defiled" Can there be anything unclean in the pure? And whoever has an unhealthy soul defiles everything. If he is possessed by such a mood, constantly sorting out what is pure and what is unclean, then he will probably not touch anything. According to the concept of such people, there will be nothing clean, neither fish nor anything else, - “ defiled", - speaks, - " and their mind and conscience", but everything is unclean. However (the apostle) did not say so, but how? He attributed everything to the people themselves. There is nothing, he says, unclean, but they themselves are unclean - their mind and conscience, nothing is purer than which. “They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed. But speak what is in accordance with sound doctrine.”

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Epistle to Titus

The Apostle Titus, like the Apostle Timothy, was the closest disciple of the Apostle Paul. His homeland was the flourishing island of Crete, where he was appointed bishop of the Christian community by order of Paul. Christian society in Crete was very heterogeneous in its composition. This discord, moral corruption, proverbial deceit, laziness and greed, as well as the errors common to Jews everywhere, with which they worried Christian society, all this constituted great difficulties for pastoral care. In addition, Titus himself was a Cretan, and his activities should have been given special authority. The Epistle was the necessary written guidance for him in addition to the oral instructions that the Apostle Paul gave him. Having received the written instructions of the Apostle, Saint Titus could act more boldly and decisively, referring to the authority of the Apostolic Epistle.

This letter contains a remarkable statement of the criteria that a candidate for bishop must meet: “ If anyone is blameless, the husband of one wife, has faithful children, not reproached with debauchery or disobedience. For a bishop must be blameless, as God's steward, not insolent, not wrathful, not a drunkard, not a murderer, not a covetous man, but a lover of hospitable things, loving goodness, chaste, just, pious, self-controlled, holding to the true word, consistent with teaching, so that he may be powerful both to instruct in sound doctrine and to rebuke those who resist"(Tit. 1, 6–9). The seriousness and height of these demands simply amazes the modern consciousness and does not need any comments!

This text is an introductory fragment. From the book EPISTLES OF THE APOSTLES author's New Testament

Epistle to Titus of the Holy Apostle Paul Chapter 1 1 Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth pertaining to godliness, 2 in the hope of eternal life, which God, who is unchangeable in word, promised before the ages, 3 and in showed his time

author Bezobrazov Cassian

From the book of the Bible author's Bible

Epistle to Titus of the Holy Apostle Paul Chapter 1 1 Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth [pertaining] to godliness, 2 in the hope of eternal life, which God, who cannot change in word, promised before the ages, 3 and in due time he revealed

From the book Christ and the First Christian Generation author Cassian Bishop

From the Book of Creation. Volume 4 by Sirin Ephraim

Epistle to Titus Paul left Titus in Crete (Titus 1:5) as primate and bishop, so that he, going around the cities, would appoint elders in each of them and correct other shortcomings in different places. When Paul heard that some of the circumcision began to trouble the minds of the Gentiles

From the book New Bible Commentary Part 3 (New Testament) by Carson Donald

Epistle to Titus Contents 1:1-4 Greetings1:5–9 Qualities of Church Ministers1:10-16 How to Deal with False Teachers2:1-10 Responsibilities of Different Classes of Believers2:1-3 About the Old2:4–8 About the Young2:9–10 About rabakh2:11 - 3:8 Doctrinal basis of Christian life2:11 - 15 Instruction by grace3:1-2

From the book New Testament author Melnik Igor

Epistle to Titus. The compilers, as usual, shuffled the messages so that it was difficult to discern the sequence of events. But, even with a little effort, it can be restored. This message was clearly written before the letters to Timothy. Titus is still faithful, does not pursue the “present

From the book Christ and the Church in the New Testament author Sorokin Alexander

§ 17. Epistle to Titus 138. Personality of Titus and place of writing Titus. Although Titus is never mentioned in Acts. - a book, most of which is devoted to the missionary activities of St. Paul, - his name (Ti/toj) appears in Paul's letters, especially often in 2 Cor. From repeated

From the book Bibliological Dictionary author Men Alexander

EPISTLE OF ST.AP.PAUL TO TITUS - see Pastoral Epistles.

From the book New Testament author author unknown

The Epistle of the Apostle Paul to Titus The Epistle of the Apostle Paul to Titus is the third of those that are commonly called Pastoral. Paul wrote it, as many scholars believe, not without reason, in Rome, shortly before his death - around 65-66. according to R.H. He sent it to his

From the book New Testament author Religious Studies Author unknown -

Epistle to Titus Chapter 1 1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect and the mind of the truth, even according to godliness, 2 the hope of eternal life, the promise of which God is unfaithful before the ages of eternity, 3 and in His time manifest His word preaching, which I have been entrusted with

From the book NEW TESTAMENT. CULTURAL-HISTORICAL CONTEXT of the author

From the book of the Bible (in plain text) by the author

Epistle to Titus Chapter 1 1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect and the mind of the truth, even according to godliness, 2 the hope of eternal life, the promise of which God is unfaithful before the ages of eternity, 3 and in His time manifest His word preaching, which I have been entrusted with

From the book Diary. Volume I. 1856-1858. Book 1. Thoughts while reading the Holy Scriptures author John of Kronstadt

Epistle to Titus of the Holy Apostle Paul Ch. 1, art. 15-16. Everything is pure to the pure: to the defiled and unfaithful, nothing is pure, but their mind and conscience are defiled. They confess God, but His works are abolished; they are scoundrels and disobedient, and inexperienced in every good work. There are, indeed, people

From the book of Truth of the New Testament author Mikhalitsyn Pavel Evgenievich

Epistle to Titus The Apostle Titus, like the Apostle Timothy, was the closest disciple of the Apostle Paul. His homeland was the flourishing island of Crete, where he was appointed bishop of the Christian community by order of Paul. Christian society in Crete was very heterogeneous in its

From the book of the Bible. Books of the Holy Scriptures of the Old and New Testaments author's Bible

Epistle to Titus of the Holy Apostle Paul Chapter 1 1 Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth pertaining to godliness, 2 in the hope of eternal life, which God, who is unchangeable in word, promised before the ages, 3 and in showed His time

31.03.2009

New Geneva Study Bible: New Testament

Epistle to Titus of the Apostle Paul

INTRODUCTION

The Epistle to Titus was written by Paul (see Epistle to Timothy. Introduction: Author).

Time and circumstances of writing

This letter, like 1 Timothy, was composed by Paul during his fourth missionary journey and may date from 62-64 AD. (See 1 Tim.: Time and Circumstances of Writing).

Titus is a Gentile (Hellenic) Christian, probably converted by Paul (Titus 1:4). The New Testament says little about him, and he is not mentioned in the book of Acts. It is known that at the dawn of his missionary activity, Paul took Titus with him to Jerusalem, where he refused to subject him to circumcision (Gal. 2:1-3); Titus appears to have been Paul's companion on his second and third missionary journeys and for a time on his fourth. He was a reliable and faithful colleague whom Paul could rely on in difficult situations such as the one that arose in Corinth (2 Cor. 8:6.16.23; 12.18). Later, Titus served as the representative of the Apostle Paul in Crete (Tit. 1:5) and in Dalmatia (2 Tim. 4:10).

Paul wrote to Titus from Macedonia (3:12). During one of their travels, he and Titus were engaged in missionary activity in Crete (1:12). Departing from Crete, Paul left Titus there to continue his work (1:5). Paul wrote this letter to Titus to encourage him to complete his ministry on the island. In particular, Paul wanted Titus to complete the organization of the church communities (1:5-9), fight against the heresy that the false teachers who were there introduced (1:10-14; 3:9-11), and instruct the communities in how they should behave lead (2.1 - 3.8).

Characteristics and themes

Like 1 Timothy, Titus is noteworthy for its information about church organization. It contains a detailed description of the qualities that must be possessed by someone elected to serve as a presbyter or bishop (1:6-9), as well as important evidence that the titles “presbyter” and “bishop” refer to the same hierarchical level and not to different ones ( 1.7).

Like 1 Tim., Titus expresses serious concerns about sound doctrine (1:9.13; 2:1.2). It contains two important theological reflections on the grace revealed by God through Jesus Christ (2:11-14; 3:4-7), a statement about the second coming of Christ (2:13), and the redemptive work of Christ accomplished for us (2:14 ), about regeneration by the Holy Spirit (3.5) and justification by grace (3.5.7). This message also contains the dogma of the Divinity of Christ - the title Savior applies freely and in the same context to both God (1.3; 2.10; 3.4) and Christ (1.4; 2.13; 3.6).

In this letter, along with concern for healthy things, Paul pays attention to the behavior appropriate for Christians. For Paul, both are inextricably linked. In particular, he emphasizes the property of “chastity” (1.8; 2.2.5.6.12) and the importance of “good deeds” (2.7.14; 3.1.8.14).

Difficulties of interpretation

Paul describes the false teaching in Crete as something that arose within the community (1:10.16). It was characterized by connections with Jewish “fables” (1:14), genealogies, disputes about the law (3:9) and human decrees (1:14). False teachers came from a narrow Judeo-Christian perspective (1:10) and sought leadership positions out of self-interest (1:11). They succeeded by leading people astray and causing divisions (1:10; 3:10).

In fact, everything Paul says in Titus about false teaching in Crete has parallels with what he said in 1 and 2 Timothy about what took place in Ephesus. There is no reason to believe that there was some kind of organic connection between the two false teachings. On the other hand, the false teachings here and there were perhaps similar manifestations of a more general syncretistic movement in the Roman Empire at that time (cf. the problems addressed by Paul in his letters to the Colossians and Ephesians).

I. Greeting (1,1-4)

II. Main part (1.5 - 3.11)

A. Organizational issues of church communities in Crete (1.5-9)

1. Why did Paul leave Titus in Crete (1.5)

2. Qualities required for elders (1:6-9)

B. Instructions on how to deal with false teachers (1:10-16)

C. Instructions to various groups of believers (2:1-15)

1. General instructions to Titus (2.1)

2. Instructions for elders, elders, young women, young men (2.2-6)

3. Instructions to Titus (2.7.8)

4. Instructions to slaves (2.9.10)

5. Theological justification for Christian behavior (2:11-14)

6. Final instructions to Titus (2.15)

D. Instructions regarding “good deeds” (3:1-8)

1. Advance instructions (3,1.2)

2. The sinfulness of man outside of Christ (3.3)

3. The sinner’s perception of God’s grace (3:4-7)

4. Final instructions (3.8)

D. Instructions on how to deal with false teachers (3:9-11)

III. Conclusion (3.12-15)

COMMENTS

Chapter 1

1-4 Greetings and blessings mentioning the sender and recipient.

1 servant of God. The one who belongs to God and serves Him (Rom. 1:1; Phil. 1:1).

apostle of Jesus Christ. The one who is sent on behalf of Christ (1 Tim. 1:1).

by faith... to piety. These were the goals of Paul's apostolic ministry.

God's chosen ones. Those whom God has called to faith in Christ (2 Tim. 2:10).

2 in hope of eternal life. The life that is given by Christ (1 Tim. 1:1; 2 Tim. 1:1; 1 Tim. 1:16).

unchanged in the word. Testimony of God's faithfulness: God is worthy of all trust, His promises are unchangeable (Num. 23:19).

promised...before ancient times. Confirmation of the eternal nature of the Divine definition of redemption through Christ (2 Tim. 1:9).

3 Our Savior, God. God is the Savior, because the covenant of mercy is His eternal predestination (2.10; 3.4; 1 Tim. 1.1; 2.3; 4.10).

4 true son. Wed. 1 Tim. 1.2. This probably indicates that Titus was one of those converted to the faith by Paul.

grace, mercy and peace. See com. to 1 Tim. 1.2.

Jesus Christ, our Savior. Christ is the Savior (2.13; 3.6; 2 Tim. 1.10), because through Him the covenant of mercy was fulfilled. Throughout this letter, Paul alternately calls “Savior” either God (v. 3N) or Christ, thereby expressing faith in the Divinity of Christ (2:13).

5-9 Paul begins the main part of the letter.

5 so that you complete what was left unfinished. We are talking about completing the organization of the newly formed communities.

elders. Elders are persons entrusted with the general leadership of the local church (Acts 14:23; 20:17; 1 Tim. 5:17). As is clear from Art. 7, Paul uses this term along with the term "bishop." In 1 Tim. 3:2-7 Paul discusses the qualities a bishop should possess in similar terms. However, it is not Paul's intention to give a complete list of these qualities. He simply indicates what the personal characteristics of church leaders should be.

6 husband of one wife. This probably refers to marital fidelity (1 Timothy 3:2). This condition excludes the practice of polygamy.

7 For he is a bishop. By replacing the word “elder” with “bishop,” Paul shows that in his understanding both terms refer to one person: “elder” (senior, elder) indicates, rather, personal qualities (spiritual maturity), and “bishop” (trustee ) implies office (Acts 20:17.28).

not selfish. Church leadership positions should not be considered an opportunity for enrichment (v. 11; 1 Tim. 6:5,10), although remuneration for pastoral service is permitted.

8 chaste. This quality is given great importance in the message (2.2.5.6.12). (The Greek word sophron means not only “chaste” in the sense of “preserving oneself in virginal or marital purity,” but also “prudent,” “judicious,” “restrained,” “modest.”)

9 holding to the true word, according to doctrine. As in Timothy, Paul is concerned with teaching sound doctrine based on the gospel (1 Tim. 1:10&N).

He is powerful both to instruct in sound doctrine and to rebuke those who resist. Two tasks of elders. See the article "Pastors and Pastoral Care".

10 especially from the circumcised. This refers to false teachers who came out of the Judeo-Christian environment (Acts 15:1.5; Gal. 6:12.13). See Introduction: Difficulties of Interpretation.

11 corrupt entire houses. We are talking about the activities of false teachers in local house churches, which is why the need arose for their better organization (v. 5).

teaching what should not be done. The preaching of the false teachers did not agree with “sound doctrine” (v. 9).

out of shameful self-interest. See com. to Art. 7.

12 of them are one poet themselves. Another translation: "one of them, their own prophet." Paul quotes Epimenides (6th century BC), a Greek poet and religious reformer from Knossos (Crete). Paul does not place Epimenides on the same level as the Old Testament prophets; he simply quotes the words of a person who enjoyed authority.

14 Jewish fables. Perhaps an indication of those legends about Old Testament persons that can be found in many Jewish apocryphal works (1 Tim. 1:4; 4:7; 2 Tim. 4:4).

regulations. This may refer to the false teachers' peculiar interpretation of the Jewish law (3:9; 1 Tim. 1:7; 4:3).

15 To the pure all things are pure. False teachers apparently introduced some kind of prohibitions (1 Tim. 4:3N). For Paul's answer, see 1 Tim. 4.3-5.

16 things to do. Paul condemns not only the teachings of false teachers, but also their actions (2 Tim. 3:2-5). Christians should hold to sound doctrine; their actions must also correspond to the new way of life.

renounce. The New Testament teaches that the lack of deeds consistent with a change in life calls into question a person’s faith in Christ (Matt. 7:16-20; James 2:14-16; 1 John 3:17).

Chapter 2

1-15 Paul addresses what Titus has to preach. He gives separate instructions on how elders, old women, young women, young men and slaves, as well as Titus himself, should live, and concludes them with a reflection on the grace of God.

1 sound doctrine. See com. to 1.9.

2-6 See 1 Tim. 5.1-2.

2 are chaste. This quality dominates Paul's counsel in this section (vv. 5,6,12; 1,8&N).

3 taught good. Judging by the next verse, this refers to their behavior at home.

4 admonished. Paul is probably referring to the problems faced by some young widows in Ephesus (1 Tim. 5:11-13).

5 caretakers of the house. This is in contrast to the behavior of some young widows in Ephesus (1 Tim. 5:13).

submissive. See com. to 1 Tim. 2.11.

Let not the word of God be reviled. Paul's concern: Christian behavior should confirm the gospel (vv. 8,10).

7 show yourself as an example. Paul gives similar advice to Timothy (1 Tim. 4:12).

good deeds. From this point on, good works are one of Paul's main themes in this letter (vv. 14; 3,1.8.14).

9 slaves. See also Eph. 6.5-8; Col. 3.22-25; 1 Tim. 6.1.2.

10 so that in everything they may be an adornment to the teaching of our Savior God. See com. to Art. 5.

11-14 These verses provide the theological background for the practical instructions found in vv. 2-10.

11 For the grace of God has appeared, bringing salvation to all men. The grace of God, the undeserved condescension of God, was revealed in Jesus Christ (3:4.6; 2 Tim. 1:10). God's purpose in giving it is the salvation of sinners (3:4-7; 2 Tim. 1:9). Grace embraces all people, regardless of gender, age or social status (vv. 2-10; 1 Tim. 2:1-6).

13 looking forward to the blessed hope and the appearing of glory. Those. The second coming of Christ (1 Tim. 6:14; 2 Tim. 4:1.8).

our great God and Savior Jesus Christ. This is one of the clearest statements of the divine dignity of Christ in the New Testament.

14 Who gave himself for us on the cross. Paul traces two aspects of what Christ accomplished: the voluntary and substitutionary nature of His death.

to deliver us from all iniquity. Paul emphasizes the personal aspect of the atonement: Christ paid the price necessary to free people from sin (Matt. 20:28; Mark 10:45; 1 Tim. 2:6; 1 Pet. 1:18-19).

and purify for Himself a special people. The Church and Christ cleanse individuals from sin (Heb. 9:14; 1 John 1:7.9) so that together they can form God’s own people (Ezek. 37:23), see also Eph. 5.25-27.

zealous for good deeds. See com. to Art. 7.

15 exhort and reprove. A summary of the various instructions Paul gave to Titus in vv. 2-10 and 1.10-16.

with all power. Those. as Paul's representative.

so that no one neglects you. See art. 8; 1 Tim. 4.12.

Chapter 3

1-8 Having given instructions to separate groups of believers, Paul now gives general counsel to Titus, among which is placed another reflection on the grace of God, and encourages people to “every good work” (v. 1).

1 to superiors and authorities. On the submission of Christians to ruling authorities, see Rom. 13.1-7;1 Pet. 2.13-17; cf. 1 Tim. 2.2.

be ready for every good deed. See art. 8; com. to 2.7.

3 This verse contains a description of man's sinful condition outside of Christ (Eph. 2:1-3).

4 When the grace and love for mankind of our Savior God appeared. In accordance with Art. 3, Paul does not mean the coming of Christ into the world, but the sinner’s experiential knowledge of the grace of God (2 Tim. 1:10).

5 He saved us. See 2 Tim. 1.9.

not by works of righteousness which we have done, but by His mercy. Salvation is given by grace, not by works (v. 6; 2 Tim. 1:9; Eph. 2:8.9).

I'm taking a bath. Spiritual cleansing, the sign and seal of which is baptism (1 Cor. 6:11; Eph. 5:26).

revival and renewal. Rebirth is a new life beginning for a person who has come to faith in Christ (John 3:3.5; 1 Pet. 1:3.23). Renewal is closely related to rebirth; it means a complete transformation of life, the beginning of which is rebirth (2 Cor. 5:17; Rom. 12:2).

Holy Spirit. The Spirit communicates to people the grace of God poured out in Christ (John 3:5.6).

7 justified. That is, having received justification before God.

By His grace. By themselves (vv. 3,4) people would never have been righteous before God. The essence of Art. 3-7 is that righteousness is given only by the grace of God (Rom. 3:21-25).

heirs. By bestowing His grace on sinners, God intended not only to save them from eternal condemnation, but also to make them related to Himself through adoption and thus make them heirs of His promises (Rom. 8:17; Gal. 3:29; 4:7).

8 This saying is true. See com. to 1 Tim. 1.15. Wed. from Art. 4-7.

be diligent in good deeds. See com. to Art. 1.

9 competitions. A distinctive characteristic of false teachers was their tendency to argue with words (1 Tim. 1:4; 6:4).

about the law. Those. about the Law of Moses (see 1:10N; cf. 1 Tim. 1:7).

useless. Contrasted with good works, which are “profitable” (v. 8).

10 Wed. Matt. 18.15-17.

heretic. False teachers were the cause of divisions in churches (1 Tim. 6:4.5).

12-15 Paul concludes the letter with a personal instruction to Titus, a farewell greeting and a blessing.

12 Artem. It is not mentioned anywhere else in the NT. Apparently, this is one of Pavel’s employees.

Tichicus. Paul's co-worker mentioned in Acts. 20.4; Eph. 6.21; Col. 4.7; 2 Tim. 4.12.

Nikopol. A city in the Roman Empire, territory of modern Albania.

13 Zina... Apollos. They probably delivered the message to Titus. Zina is not mentioned anywhere else in the NT; apparently this is one of Pavel’s employees. Apollos is a native of Alexandria (Acts 18:24-26), best known for his ministry in Corinth (Acts 18:27 - 19:1; 1 Cor. 1:12; 3:4-22; 16:12).

14 practice good deeds. See com. to 2.7.

15 with all of you. Presumably Paul's intention was for the letter to be read to the entire community (1 Tim. 6:21; 2 Tim. 4:22&N).

Time and place of writing the first letter to Timothy The reason for writing the message and its purpose Time and place of writing the second letter to Timothy Occasion and Purpose of the Second Epistle to Timothy General overview of the contents of the letters to Timothy and Titus The Meaning of the Pastoral Epistles The authenticity of the letters of the Apostle Paul to Timothy and Titus Language of Pastoral Epistles Explanation of the message of St. Paul to Titus Preface Introduction. Ch. 1:1–4 Section I. Instructions for the election of persons to sacred positions. Ch. 1:5–13 Division II. Instructions to Titus regarding the management of the flock and the moral and religious education of the flock. Chapter I Chapter II Chapter III Conclusion. Ch. 3:12–15 v.

In fact, if you delve into the content of the pastoral epistles and delve into their meaning, it will clearly be revealed what teachers of truth and ministers of the sacraments, shepherds of souls, should do and strive for. And to interpret the meaning of these messages is to breathe life, to impart a sound understanding to the work of pastoral ministry, the only and most excellent of all ministries.

Wanting to serve this high cause, we set ourselves the task of interpreting the meaning of the pastoral letters of St. Pavel. But since this same task and the essence of the matter require preliminary acquaintance with the history of the origin of these messages, we will first of all present a historical overview of them and then present the experience of explaining the message of St. Paul to Titus.

In the historical review we will present, if possible, complete biographical information about the persons to whom the messages were written; we will determine the time and place of their writing and indicate the reason and purpose for which they were written; Let us briefly outline their essential content, with their significance for the Church - in general and for the shepherds of the Church - in particular; we will present evidence of the authenticity of the messages, and, finally, we will make notes regarding the language and presentation of the messages.

In explaining the epistle to Titus, in addition to the literal interpretation of the text of the epistle, we will examine, in more or less detail, the questions included in its composition: about the church hierarchy, about the monogamy of priests, about the Divinity of Jesus Christ and about the false teachers of the pastoral epistles, with related objections from the negative side critics.

Apostle Paul
Artist: Valentin de Boulogne

The island of Crete is famous not only for its wonderful climate and clean sea. Archaeological excavations are still taking place here, thanks to which the rich historical past of the island is revealed. In Crete, in the pre-Christian era, there was a famous Minoan culture, the center of which was the Palace of Knossos - a unique monument of ancient architecture and the habitat of the legendary Minotaur. The Minoan civilization preceded the formation of the culture of ancient Greece. Despite the fact that by the time Jesus Christ came to our world, the Minoan civilization had practically disappeared, the Christian Church had to fight a difficult struggle with its pagan heritage. The Apostle Titus, a disciple of the Apostle Paul, had to do this. Titus was a native Cretan, born into a pagan family, which means he perfectly understood how to conduct a Christian mission among the inhabitants of the island. It is not known exactly when Titus became a Christian, but it was he who accompanied the Apostle Paul at the Apostolic Council, which took place in Jerusalem in 49-50 of the first century. Subsequently, Titus was commissioned by Paul to conduct independent missionary activities. Then Titus, with the blessing of the Apostle Paul, returned to Crete, where he led the local Church, becoming the first Christian bishop of the island. Titus' ministry was not easy - the Cretans showed themselves to be stubborn people, often telling lies, and two-faced. The Apostle Paul undertook to encourage his disciple, who sent a message to Titus, urging him not to lose heart and to carry out his ministry with enthusiasm. An excerpt from the Epistle to Titus is read during morning worship today.

My son Titus, 2:11 the grace of God has appeared, bringing salvation to all men, 2:12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present age, 2:13 waiting for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ 2:14 who gave himself for us, to redeem us from all iniquity, and to purify for himself a special people, zealous of good works. 3.4 When the grace and love of God our Savior appeared, 3.5 He saved us, not by works of righteousness which we had done, but according to His mercy, by the washing of regeneration and renewing of the Holy Spirit, 3.6 whom He poured out on us richly through Jesus Christ our Savior 3:7 so that, having been justified by His grace, we may become heirs according to the hope of eternal life.

The letter of the Apostle Paul to Titus is one of the so-called pastoral letters, in which Paul offers his view on the principles of activity of a Christian clergyman. Paul calls on Titus not to despair, but to persevere in carrying out the mission entrusted to him. The Apostle reminds his disciple of the feat of Christ, Who came into the world to save all people - good and evil. Not everyone accepted the Savior; there were also those who sent Christ to a terrible execution. Among the persecutors of Christians at one time was the Apostle Paul himself. According to the apostle, if the grace of God changed him, it is capable of transforming any other person. Paul also reminds the disciple that God saves a person out of His love for him. And God loves every person - both good and evil. And he patiently awaits a response to his love from everyone. Even from the Cretans, about whom the Apostle Paul, quoting the ancient author Epimenides, says: “The Cretans are always liars, evil beasts, lazy in their bellies.” And so, in relation to the stubborn, sometimes deceitful Cretans, Paul calls on his disciple Titus not to lose hope. And they, from the apostle’s point of view, can become part of “a special people, zealous for good works.” Paul's words turned out to be prophetic - modern Cretans are in many ways different from their ancestors. There are a large number of monasteries on the island today; island residents often attend divine services. They come and pray at the relics of the Apostle Titus, the first Christian bishop of Crete and the patron saint of the island.

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