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

Of Paul's companions, Titus was the most experienced man; that is why he was ordained bishop of the island of Crete by Paul, and was entrusted with the consecration and trial of many bishops. He, as a completely experienced person, is entrusted with correcting what was unfinished by this letter, which Paul wrote to him before his imprisonment, when he was still free. For nowhere does he mention trials here. Therefore, it seems to me that this letter precedes the second letter to Timothy, for he wrote that at the end of his life. He constantly mentions here the grace by which we are saved, knowing that it is a great consolation. Whoever remembers who he was before and what gifts and graces he received after that will make every effort not to anger his Benefactor. He also attacks the Jews, but do not be surprised if he condemns the entire people. He does this not to offend, but out of love for God and out of fiery jealousy, just as Christ repeatedly denounced the scribes, but not for Himself, but for the fact that they drew others into destruction. The Apostle writes a short epistle, even in order to teach us the virtues of Titus. For he did not need long speeches, but only some reminder.

CHAPTER FIRST

Paul, a servant of God, an Apostle of Jesus Christ.

He uses these expressions indifferently, sometimes calling himself a servant of Christ, an apostle of God, and now vice versa. So he did not believe there was 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.

This can be understood in different ways: either that I became an apostle so that the elect would believe through me, or that I was chosen as an apostle not for my perfections, but because God was pleased to entrust His elect to me. Therefore, everything is a work of grace, not because I am worthy, but for the sake of the elect. Then, to show that we must bring something, he added: and to the knowledge of the truth, that is, since I knew the truth of this teaching, therefore it was entrusted to me. Better yet: even the knowledge is not ours, but He is the source of this too. For first we were known, and then we knew. Or that I believed, likewise; other chosen ones, and came to know the truth. Even to contrast the Jewish rites, he said: truths. For they are not the truth, although not a lie, but an image and a shadow; and, calling us chosen, he condemns the Jews. For even if they were once chosen, they are not now. Look: first faith, and then knowledge from it, but not from rational research. Having said: truth, he added: relating to piety, because in everyday affairs there is knowledge of truth. For example, someone truly knows agriculture or construction. So, we are not talking about this truth, but about the truth according to piety.

In hope of eternal life.

Having said how much God has favored us for real life, also talks about what He will give in the future. The very knowledge of the truth is the greatest benefit for us, freed from delusions. But as a reward for this, He will also give us eternal life. Since we have come to know Him, we hope, he says, for eternal life. Do you see how he immediately, from the very beginning, points out the blessings of God, in order to make both the bishop himself, and even more so his disciples, more ready to please the Benefactor? With words in the hope of eternal life, he overthrows the Jewish rites, for they had real life as a reward.

Which God, unchangeable in word, promised before the ages.

If He is unchangeable, then, undoubtedly, He will give even after death what He promised. Since ancient times, he says. He predestined it, and not because of repentance. Not because the Jews did not turn to Him, He will give this to us, but because it was predestined from ancient times - and He has loved us from eternity. That He loved us from the beginning indicates our nobility.

And in due time he revealed His word in a sermon.

Lest anyone say: why did He hesitate to give what was determined from eternity? He says that out of concern for us and in order to do this in a timely manner. Scripture calls time a convenient time, as for example: the time for the Lord to act (Ps. 119:126). So, in due time, he says, that is, in an appropriate, proper time. What did He reveal? The Word, he says, is His own, that is, the Gospel. How? In the sermon, that is, clearly, with boldness. The preacher does not add or subtract. So we preach what we are commanded, of course, only in the hearing of everyone, just as Christ said: “Preach on the housetops” (Matthew 10:27), meaning in a way and place directness, impartiality, freedom. Note: the sequence required saying this: He revealed in due time, that is, eternal life, but he did not bring it that way, but revealed His word. Fair. For the Gospel embraces all things; both what is currently given to us, such as piety, faith, truth, and what is promised in the future age, that is, eternal life. Some, however, understood His Word as the Son.

Entrusted to me by command of our Savior, God.

This sermon, he says, has been entrusted to me. So, if it is entrusted, then I should not think that it is unworthy of the One who entrusted me, I should not pretend, or express displeasure at what was entrusted to me. Moreover, this was entrusted to me by command, in other words: I am involuntarily forced to do this. Of what must be done, some are done by command, others by exhortation. For example: be reconciled with your brother (Matthew 5:24), - this is a command, and whoever does not fulfill it is punished; but: sell your property (Matthew 19:21), if you wish, and also: whoever can accommodate, let him accommodate - these are admonitions, and those who do not fulfill them are not punished. So, he says, I have been entrusted with preaching according to the command, so I need to fulfill it. Woe to me, he says, if I do not preach the gospel (1 Cor. 9:16), and this is not out of love of power, but out of need. Whose command is it? Savior God. Therefore, if God, who desires our salvation, commanded this, then how can I not show my disposition to the saving work?

Titus, true son.

The son may not be true, like a Christian fornicator, or a covetous person: such a son, although reborn through baptism, is not true, because he is unworthy of his father.

By common faith.

Having called Titus son and having assumed the title of father, the apostle again reduces this honor, saying: by faith I have nothing more in comparison with you, for it is common and by it both you and I were reborn. Why does the apostle call him his son? Either - to show his love for him, or - because he himself baptized Titus. Since both have the same faith, they are brothers to each other. And since Paul baptized Titus, he is his father. So, the expression according to common faith means brotherhood.

According to common faith: grace, mercy and peace from God the Father and the Lord Jesus Christ, our Savior.

And by this he points to brotherhood when he says: from God the Father, he arouses Titus so that he remembers whose son he is, namely God’s. Look how he wishes what he wishes for ordinary people, and wishes the same for the bishop and teacher. For he himself needs grace more than others. God's power As someone who bears heavy burdens, he needs mercy; as someone who finds it difficult to avoid being guilty before God in many ways, he needs peace; as someone who is forced to be in conflict and wage a continuous struggle. For one correct passage of the episcopate elevates one to heaven, and one failure brings one down to hell.

This is why I left you in Crete so that you could complete what was unfinished.

Just as in domestic life, of those assigned to service, one does one thing, the other does another, in the same way they divided the universe among themselves in parts, and everyone worked. This is precisely what is indicated here by the words he left you in Crete, because he himself obviously went to another place to work there. Look how he does not hesitate to write to a student so that he completes what he has left unfinished. He cared about the common good, and not about his own honor. Pay attention also to the fact that he corrected all this himself; what led to honor or praise, he entrusts this to the disciple - I mean the ordination of bishops and everything else that needed greater organization.

And he appointed elders in all the cities, as I ordered you.

This is what he calls bishops here, and in the Epistle to Timothy. In all cities, he says. He did not want the entire island to be entrusted to one person, but that each city should have its own shepherd. In this way, the work will be easier and the observation will be more thorough.

If anyone is blameless.

If he leads a life free from criticism, if no one reproaches him for his lifestyle. For if light, he says, is darkness, then how much more darkness?

Husband of one wife.

To stop the heretics who condemned marriage, he accepts a married man as bishop. For marriage is so honest that with it one can even ascend to the sacred throne. But to curb the intemperate, he says: husband of one wife. For whoever has not retained any affection for the deceased, how will he be a good leader in the Church? The bishop must be blameless. A bigamist is not blameless, although this is permitted by civil laws.

He has faithful children, not reproached for debauchery or disobedience.

Who has not raised his own children, how will he manage others? It is clear that if he had first raised his children well and carefully, they would not have turned out to be disobedient. For sins are not of such a nature that they can be stronger than such care. The Apostle did not simply say: not dissolute children, but even completely free from the reproach of debauchery and free from evil suspicion.

For a bishop must be blameless, as God’s steward.

How can he be blameless if he has unbelieving and ill-mannered children? God has placed him over His house, he takes God's place; therefore, in all respects, he must be an exact executor of His will.

Not impudent (μη αυθάδη).

Civilian superiors rule over their subordinates by the force of law, and therefore can show insolence and pride. The bishop rules voluntarily those subordinate to him, and he should not reach such audacity as to act autocratically, without permission and without asking the opinion of his subordinates; for it will be violent.

Not angry.

Pride necessarily follows anger, from which also, of course, the bishop must abstain. For how can he teach others to curb this passion if he has not taught himself to do so?

Not a drunkard.

That is, an insulter. What is the need to insult? The disobedient should be brought into fear of hell, and not insulted.

Not a killer.

Neither with hands that do not strike, nor with words that are bitter and cruel. Because he is a doctor. And the doctor rather heals wounds, but does not inflict them himself.

Not a self-seeker.

That is, showing great contempt for wealth. In a bishop, all acquisitiveness, even righteous, is shameful.

But strange-loving.

Not only not to make a profit, but also to give everything away to strangers.

Loving goodness.

This is what the apostle calls the meek, moderate and unenvious.

Chaste.

That is, clean.

Fair.

Is impartial in relation to people.

Bl agonistic

That is, reverent of everything divine, omitting nothing in relation to God.

Abstained.

Abstinent not only in food, but also on the tongue, hands and shameful looks; for this is what true abstinence consists of.

Holding to the true word, consistent with the teaching.

Instead: caring, concerned about this matter. True, or taught through faith, and not through speculation. That’s why he said: in accordance with the teaching, showing that he could teach without external wisdom. It is not solemnity of expression that is needed, but experience in the Scriptures and strength in thoughts. For only such a teaching will succeed, just like the teaching of Paul himself.

So that he may be able to teach sound doctrine and rebuke those who resist.

That is, to protect and strengthen both our own and to repel our enemies. For whoever is not able to fight with enemies and captivate every mind into obedience to Christ, nor to console, admonish and affirm his own, is a false bishop. Other virtues can be found in subordinates, such as: love of curiosity, common sense, etc.; but what characterizes a bishop most of all is teaching.

For there are many who are disobedient, empty talkers, and deceivers.

He pointed to the root of all evil - disobedience. Since the rebellious person does not want to be under authority, but jumps up to rule over others, he obviously did not learn anything sensible and right, because he did not want to endure being taught. He who deceives himself and others is vain and deluded.

Especially the circumcised ones.

The Lord reproached them for covetousness, because they did not leave this illness even after they believed.

Which ones should stop their mouths.

That is, to denounce strongly, so that their mouths are closed. What good is it if they are from those who do not obey the truth? For them - nothing, but it is useful for those whom they can corrupt if the bishop remains silent; The bishop himself will answer for their corruption. Therefore, such people need to stop their mouths: if you can’t, don’t be a bishop.

They corrupt entire houses, teaching what they should not, out of shameful self-interest.

Do you see what disobedience means in connection with the love of money and shameful self-interest, how they corrupt homes! They are levers in the hands of the devil, through which he destroys the houses of God.

On them themselves, one poet said: “Cretans are always liars, evil beasts, lazy bellies.” This testimony is true.

The question is, why did he bring evidence from the Greek writers and approve of it, although it is unjust? And who said that? It is true, said Epimenides, who, more than all the Greek sages, was engaged in predictions and propitiation of the gods and was famous for the beneficial gift of divination. Indeed, when he saw that the Cretans had erected a tomb for Zeus and began to honor him as some kind of person, as if jealous of the glory of the domestic god, he composed the following appeal to Zeus: being such and such, the Cretans erected a tomb for you; Meanwhile, you are not dead, you always live. To this saying Paul now gives evidence of truth. How does he do this? After all, if it is said truly, then Zeus is immortal. No, the apostle did not pay attention to this, saying that the testimony was true, but to the fact that Epimenides called the Cretans liars and so on. What is the use of pagan witness? Through this, he had the best effect on them by presenting to them their own writers as proof of their arrogance. Paul usually does this; In a similar way, he reasoned with the Athenians on the basis of Aratus: what he attributes to the false god Zeus, he attributes to the true God, since on the basis of their own evidence they can be better convinced. In the same way, he speaks to the Jews on the basis of the prophets, and not on the basis of the Gospels. This is what God does, drawing everyone to Himself in a way that is familiar and true to them. Thus, the wise men - through a star (Matthew ch. 2), Saul through a sorceress (1 Sam. ch. 18), since he believed in her, and the fortunetellers - through animals (cows) carrying arks; and this does not mean that the pagan fortune-tellers are telling the truth - on the contrary, he denounces them with their own lips. And God allows Balaam to bless and prophesy (Numbers chapters 23 and 24). For usually he always shows leniency for our benefit. Why did Christ and Paul forbid demons to speak and testify? Because there were enough signs to believe; and Christ Himself preached about Himself, and that was enough. Moreover, the demons were not worshiped, and the idol itself did not speak. Therefore, demons were forbidden to speak.

For this reason, rebuke them severely.

Since they, he says, are liars, which is explained by their deceit, and are gluttonous, then a strong and accusatory word is needed for them, for meekness is useless for them. Just as the one who reproaches a meek person destroys him, so the one who flatters a shameless person spoils him, not allowing him to recognize himself. Here, says the apostle, we should not reprove strangers, but our own.

So that they may be sound in the faith, not listening to the fables of the Jews.

So, health consists in not introducing anything false, nothing alien to faith; just as submitting oneself to the law does not mean boldly trusting in faith that it is enough to be saved. This is an important mistake. Jewish customs are doubly fables: both because they are untimely and completely useless, and because listening to them is harmful. So, just as fables should not be believed, so too should they not be believed. Of course, the holy books of the Old Testament, correctly understood, are not fables. And how can this be, when from them we learn the truth of the Gospel? But incorrect interpretations and additions are like fables. Listen to what follows.

And the decrees of people who turn away from the truth.

Do you see what he calls fables? The commandments of men, as written in Isaiah (Isaiah ch. 29) and in the Gospel (Matt. ch. 15), and so on, obviously also observations regarding dishes, as can be seen from what follows.

To the pure all things are pure; but for the defiled and unbelieving there is nothing pure, but their mind and conscience are defiled.

So, food is not pure or unclean by nature, but by the will of those who partake. The latter, being pure and pious, know that everything is pure, like God’s creation, that only sin is unclean. For if the law considered something unclean, it was not aimlessly, but to curb intemperance, knowing that the Jews would not obey it without coercion, like gluttons. Of course, if those who eat are pure and pious, then everything will be pure for them. How? For, if we reason this way, then fish that devour people, and birds that are considered clean, but eat worms, should seem unclean. Therefore, an impure thought directed in a bad direction automatically pollutes what is not of that nature by nature. In the same way, someone who suffers from stomach pain thinks that food is unpleasant, even if it were pleasant; and to someone suffering from vertigo, the firmly standing earth seems to move. Such suspicion depends on his illness. This applies both to the Manichaeans and the Marcionites and to the heretics newly born from them, who are called Galatians by the majority.

They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed.

Do you see what makes them unclean and vile? that things are bad and unclean. For truly faith without works is dead (James 2:17). The dead inspire disgust and are good for nothing.

CHAPTER TWO

But speak what is in accordance with sound doctrine.

Even if they were unbelievers and dishonest people, you still do your job: do not be silent, even if they do not accept the teaching.

So that the elders are vigilant.

Since the disadvantage of old age is laziness, slowness and inactivity, therefore he says to be vigilant, that is, to stay awake and be ready for everything due.

Sedate, chaste.

Here he calls chaste those who are sensible and have a sound state of mind. For even among the elders there are people who are frantic, raging and insane - some from wine, others from cowardice.

Sound in faith, in love, in patience.

The commandment of patience is especially appropriate for elders, due to their hot temper and irritability.

So that the old women also dress decently for saints.

He talks about oxbow lakes, which appearance, and should appear decent in clothing. Some, however, think that here we are talking about deaconesses, from whom the apostle demands that they, by their very attire, appear decent, that is, in keeping with their sacred service.

They were not slanderers, they were not enslaved to drunkenness.

Since a person cools down in old age, a disposition to wine appears, and then, not being able to resist, as weak, he is overcome not by moderate, but by drinking heavily, and hence the tendency to slander.

Taught goodness.

How does he say in another place: but I do not allow a woman to teach (1 Tim. 2:12)? There he talks about public teaching in the church, which wives are not allowed to do, and here about teaching at home, and only for younger wives. What does the apostle say, listen further.

To admonish young people to love their husbands.

Not only their daughters, but generally all young ones. Let each elder admonish the younger one, and first of all, the most important household good is to love your husband. When this is present, and the rest will follow, order in the house and abundance in property; when this is not there, then even if everything was there, everything will flow away.

Love children.

Whoever loves the root, that is, the father, will love the fruit, that is, the children, all the more.

To be chaste, pure, caring for the home, kind.

A wife who loves her husband will be both chaste and immaculate, that is, pure in body and mind, both from mixing with outsiders and from lustful desires; and will also be a good ruler of the house, that is, a mistress. Loving her husband, she also takes care of the house, not being busy with decorations, luxury, or untimely expenses. And who else will like her if her beloved likes her? See how Paul, who previously distracted himself from worldly concerns, now puts great effort into household affairs, because when these matters are in good condition, spiritual ones will also be good.

Let not the word of God be reproached.

Do you see that he is primarily concerned with preaching and not with worldly affairs? If a believing wife living with an unbelieving husband is not virtuous, then the blasphemy is transferred to the faith.

Also exhort the young men to be chaste.

He appointed the elders as teachers for the younger ones, women for the women; for young men - Titus himself, a husband for husbands: he maintains decency everywhere. Why should we instruct and admonish them? Be chaste, because at a young age what causes the most harm is the fire of shameful pleasures, which you must extinguish and try to be chaste.

In everything, show yourself as an example of good deeds.

Let the older women teach the younger ones, and you yourself teach the young men. However, let your bright life be a general school and a model of virtue, like some kind of initial image, placed in full view of everyone who wants to learn something good from it.

There is cleanliness in teaching.

This expression depends on the general: show. So that what you teach is not, he says, vicious and false, but sound and has the correct meaning.

Sedateness.

So that the teaching should not have anything juvenile and confusing to the foolish, but that everything should be pious and worthy of God.

The word is sound, blameless.

That is, Orthodox, not containing anything reproachful.

So that the enemy will be put to shame, not having anything bad to say about us.

He calls either the devil or anyone who serves him nasty.

Exhort slaves to obey their masters and please them in everything.

Therefore, he is worthy of condemnation who separates wives from husbands under the pretext of abstinence, and who separates servants from masters under the pretext of piety. For it gives many reasons for reproach to everyone and opens everyone’s mouth against the faith.

Do not contradict, do not steal, but show all good fidelity.

Do you see what is required of slaves? What reassures the gentlemen most of all is that they do not contradict, do not steal, but are faithful. For worldly people this is most desirable.

So that in everything they may be an adornment to the teaching of our Savior, God.

If slaves are like that, they serve for the glory of Christianity. For when a pagan sees his slave, so brought up by Christianity, will he not be surprised at a teaching that had such power that it improved such a soul? And how daring and stubborn this slave race is always, but because, neglected by their masters, they are poorly brought up and are not guided by instructions and treatment of honest people. Therefore Paul rightly said in another place: serving as the Lord, and not men (Eph. 6:7). Although you serve your master, honor relates to God, because disposition towards the master begins in that fear.

For the grace of God has appeared, bringing salvation to all people.

Since the apostle demanded many great things from the slaves - I mean precisely that they should decorate the teachings of the Lord with their virtuous lives - he now shows why he rightly demands such things from them. high quality. For grace also appeared to them, although they were slaves. For all people, he says. And the Lord granted them the cleansing of many sins, and they must live the rest of the time to the glory of their Benefactor.

Teaching us to deny ungodliness and worldly lusts.

And here he shames them. Having, he says, God as your teacher, shouldn’t you live worthy of Him? This grace, he says, extends not only to the remission of past sins, but also provides us for the future. He teaches us to live chastely the rest of the time, since we have previously completely renounced ungodliness and worldly lusts. By the expression having rejected, he means complete disgust stemming from the mood of the whole soul. He calls idolatry and perverted dogmas wickedness. Worldly lusts - greed, luxury and other vices that do not lead to heaven, but are useful in this world and cease with it. Therefore, Christ came so that we would renounce ungodly teachings and sinful lives, hating both with equal force.

They lived chastely, righteously and piously.

Chaste means not only abstaining from fornication, but also from other passions. And if you are covetous, then you are not chaste; on the contrary, you are even more incontinent, since this passion is not natural. In general, someone who is overcome by all passions is not chaste.

In this century.

This age represents struggle, and the next one represents retribution.

Waiting for the blessed hope and revelation of the glory of our great God and Savior Jesus Christ.

This is the reward, the Second Coming, truly blessed. Well said: glory. He talks about two phenomena. The first, as stated above, had grace and forgiveness, which was accomplished with mercy and simplicity. The second is reward, which is to be revealed with glory, as the Gospel says: when will the Son of Man come in His glory (Matthew 25:31). Where are those who humiliate the Son and do not want to call Him God? Let them hear that He is both God and great. He is great, it is said, like God, not in comparison with something small, but unconditionally, because he is great in Himself, by nature. If He saved us when we were enemies, what will He not give when He finds us pleasing to Him?

Who gave Himself for us, that He might deliver us from all iniquity.

And this is a sign of His power that He gave Himself: and not so as to deliver from one lawlessness, but not from another; but from all iniquity. Let us honor our deliverance.

And purify for Yourself a special people.

Purify by the font of divine baptism and the fulfillment of His divine and purifying commandments. Special (περιούσιος), that is, one’s own, is an expression metaphorically taken from servants who revolve around the property and property of their master, just as they call a person chosen, singled out, and having nothing in common with other people.

Zealous for good deeds.

That is, a people eagerly striving for virtue and showing zeal for all good deeds and ardent imitation. Deliverance is His work alone, but being zealous in business is also ours.

Speak, exhort and reprove this with all authority.

First, speak and exhort, that is, teach with gentler speech; and then reprove, and not simply, but with all authority, that is, urgently and imperiously. Since they were rude, he proposes severity against them. There are vices that do not need severity, but only exhortation and persuasion, such as, for example, completely despising money. But there are also those that need severity, such as adultery, theft, predation, and magic.

So that no one neglects you.

That is: let no one despise you, who reprove you in a timely and severe manner; for whoever reproaches strictly, but not in a timely manner, is the more despised.

CHAPTER THREE

Remind them to obey and submit to superiors and authorities, to be ready for every good deed.

Everywhere the apostle desires that believers should obey the authorities. And he shows how to obey, namely, if they are ready for every good deed. From this it is clear that whoever is ready for evil does not obey the authorities. Or, let them be ready to incline towards good, and not towards wickedness, or anything else harmful to the soul.

Do not slander anyone, do not be grumpy, but quiet.

Even if someone does something bad, do not slander, that is, do not reproach. Our lips must be clean from reproach. Whether it is fair or false is not for us to judge. Look at what danger there may be.

And show all gentleness to all people.

And to the Jews, and to the Greeks, and to those who cause harm, and to the unjust.

For we too were once foolish, disobedient, erring, slaves of lusts and various pleasures.

In the Epistle to the Corinthians he fears the future, so as not to be condemned, saying: let anyone who thinks that he stands be careful not to fall (1 Cor. 10:12). Here he admonishes those who have passed, saying: let us not reproach others, since we ourselves once sinned more. What a thief said to another thief: we too are condemned to the same thing (cf. Luke 32:40). When were we senseless? Before Christ. Wasn't it pointless to serve such gods? And isn’t sacrificing people the greatest misconception? But we also served various passions and pleasures. Here I meant sodomy, marriage with one’s mother or sister and other shamelessness; for the devil amuses us in various ways.

They lived in anger and envy, were vile, hated each other.

They lived in malice and envy, that is, always spending time in rancor and envy and living such a life; that is why we were worthy of hatred, since we hated each other. It’s fair: hatred comes from envy.

When did the grace and love for mankind of our Savior, God, appear?

That is, when the Only Begotten became incarnate and became like us.

He saved us not by any works of righteousness that we had done, but by His mercy.

He saved us not because of the works that we did, in other words: we did not do works worthy of justification, and were not saved by them, but His grace did everything.

The washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.

Alas, we were so immersed in evil that we could no longer cleanse ourselves, but we needed rebirth. For this means rebirth and renewal, rebirth and... new education. Like completely dilapidated house we do not put up a support, but, having destroyed it to the ground, we build it again: so God did not correct us, but recreated us in full. How? Holy Spirit. So that you don’t try to figure out how this happened, he says: The Spirit has corrected everything. Where can you see this? Which he poured out, he says, on us abundantly. He not only recreated through Him, but also generously rewarded with Him, so that this too could be seen through Him. And fair enough. After He cleansed us, He filled us richly with the Spirit. This means: poured out. For the unclean does not enter into the pure. And this was accomplished through Jesus: He is the mediator and giver of all good things.

So that, having been justified by His grace, we may become heirs according to the hope of eternal life.

Again - by grace, and not by merit. This teaches humility. For we ourselves did not do anything. And it's encouraging about the future. If He saved those who were completely lost by grace, how much more will He give a future to the justified. So that, he says, we may be heirs of the eternal; life, as we hope for. Or: we are already heirs, because we live in hope.

This word is true.

Since he spoke about the future, he adds confirmation of his word. After all, it is clear from the past: He who bestowed such blessings also bestows these.

And I want you to confirm this, so that those who believe in God may strive to be diligent in good works.

Having mentioned the ineffable goodness of God, he says: I want you to teach about this in such a way that believers learn not only to be humble and not to offend others, but also to show them all kinds of mercy. For whoever remembers the mercy of God, which he has been vouchsafed, will himself be merciful. So that they try to be diligent, he says, that is, so that they always have the task and constant concern to help those who are offended: about widows, orphans, about everyone in need. For this is what the words mean: to be diligent in good deeds - not to expect those in need to come to them, but to take care of them ourselves.

This is good and useful for people.

Care and patronage in good deeds, or good deeds themselves.

Stay away from foolish competitions and genealogies, and disputes and strife about the law, for they are useless and vain.

He talks about the stupid competitions in which the Jews involve believers. About the genealogies that they compose for themselves, deriving their genealogies from the patriarchs and being proud of them. Remove instead of: avoid. For one should not, leaving necessary matters, waste time on vanity and fruitless disputes. What is the use of arguing where there is no hope that anyone will be captured into Christ. But how did he command above to stop the mouths of those who resist? When they harm others, then their mouths should be stopped. For their benefit, don’t even try to tell them: you won’t be able to do anything, because they are incorrigible.

The heretic, after the first and second admonition, turn away, knowing that such a one has become corrupted and sins, being self-condemned.

How does Paul say in another place: will God not give them repentance (2 Tim. 2:25)? There he spoke about people showing hope for correction; and here he speaks of an incorrigible heretic, completely depraved, who is condemned by himself, that is, irresponsible. For he cannot say: no one enlightened me, no one taught me. So, if, after admonition, he persists in the same thing, he has condemned himself.

When I send Artema or Tychicus to you, hurry up and come to me in Nikopol, for I have decided to spend the winter there.

Why does the apostle, having entrusted such a large island to Titus, call him again, distracting him from his post? This is for his own benefit, in order to better set him up for business, discussing how he fulfilled what was entrusted to him. Nikopol is a city in Thrace, located on Istra.

Make sure to send Zina the lawyer and Apollos in such a way that they will not lack anything.

This is what he calls a person experienced in the laws of the Jews: such was Zina; and Apollos was eloquent and powerful in the Scriptures. They have not yet been entrusted to the Church, so that they do not lack anything, that is, take care that they have in abundance everything they need, namely food and clothing.

Let ours also learn to practice good deeds, to satisfy necessary needs, so that they are not fruitless.

As if he were saying this: I could have otherwise made those mentioned not needy, but I don’t want to, so that ours, that is, those who are near you, would learn from the fact that you provide them with what they need for the road, to exercise in good deeds, that is, to take care of those in need - both in money, and in words, and in everything else, not so that those in need receive such benefit from it, but so that they themselves enjoy the fruits of their philanthropy towards their neighbors. After all, the Lord, who fed five thousand, of course, could always feed both Himself and the disciples, but He wanted to receive food from women so that they would benefit. So in relation to us, it is not so much the poor who benefit from our alms as we benefit from them. The poor are for us a source of forgiveness of sins and boldness before God.

All those who are with me greet you. Greet those who love us in faith.

Or: those who love him faithfully and unfeignedly, or: those who love him faithfully, that is, Christians.

Grace be with you all. Amen.

Prayerfully wishes that the gift of God may be preserved in them, or love for mankind will always be with them, preserving them with grace. Or: may grace always be with them, those who most need it, protecting both their souls and bodies in the Holy Spirit. To him be glory forever. Amen.

Notes
1. According to another reading, they are called gavats.
2. The following words: submissive to their husbands in the text of the bl. Theophylact are omitted.
3. The next word - integrity - is omitted from the blj. Theophylact.

Bishop Alexander (Mileant)

Epistles of the Apostle Paul

Introduction

Life and works of St. apostle

Review of the Teachings of the Apostle Paul

Selected texts from his messages

Introduction

AND Of all the New Testament sacred writers, Apostle worked most hard in presenting the Christian teaching. Paul, who wrote as many as 14 epistles. Due to the importance of their content, they are rightly called the “second Gospel” and have always attracted the attention of both philosophical thinkers and ordinary believers. The apostles themselves did not ignore these edifying creations of their “beloved brother,” younger in time of conversion to Christ, but equal to them in the spirit of teaching and grace-filled gifts (2 Peter 3:15-16).

Constituting a necessary and important addition to the Gospel teaching, the epistles of St. Paul should be the subject of the most careful and diligent study of every person seeking to understand more deeply Christian faith. These messages are distinguished by a special height of religious thought, reflecting the extensive scholarship and knowledge of the Old Testament Scripture of the apostle. Paul, as well as his deep understanding of the New Testament teachings of Christ. Sometimes not found in modern Greek necessary words, ap. Paul was sometimes forced to create his own verbal combinations to express his thoughts, which later came into wide use among Christian writers. Such phrases include: “to be raised from the dead,” “to be buried in Christ,” “to put on Christ,” “to put off the old man,” “to be saved by the washing of rebirth,” “the law of the Spirit of life,” “another law in my members, warring against the law of the mind,” and etc.

The connection between the teachings of the Apostle Paul and his life

P sending Ap. Paul are the fruits of his apostolic zeal in revealing the teachings of Christ. They are remarkable in that the apostle reveals Christian teaching in them not in the abstract, but in close connection with the development of the churches he founded, his apostolic works and personal experiences. Since the teaching set forth in the epistles of St. Paul is closely intertwined with his personality, then familiarity with his life and personality contributes to their understanding. Therefore, here we will introduce the reader to those facts of the life of the ap. Paul, which, according to the instructions of the apostle himself, served as a source for him to resolve issues of Christian teaching about faith and morality . “I am the least of the apostles and am not worthy to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am, and His grace in me was not in vain.”(1 Cor. 15:9-10) - this is how the great “Apostle of the Gentiles” characterizes himself (the name under which Apostle Paul entered the history of the Christian Church).

Endowed by nature with the rich mental abilities, he was raised and trained in strict Pharisaic rules and, in his own words, he succeeded in Judaism more than many of his peers, being in his youth an immoderate adherent of his fatherly traditions (Gal. 1:14). When the Lord, who chose him from his mother’s womb, called him to apostolic service, he devoted all his energy, all the strength of his great spirit to preaching the name of Christ among the pagans. While doing this, he endured many sorrows from his fellow tribesmen, blinded by unbelief and bitter against Christ.

Studying the life and works of St. Paul according to the book of Acts of St. apostles, one truly cannot help but be amazed by the unusual indestructible energy this great "apostle of tongues." It is difficult to imagine how this man, who did not have good health and physical strength (Gal. 4; 13-14), could endure as many incredible difficulties and dangers as the apostle had to endure. Paul, for the glory of the name of Christ. And what is especially remarkable: as these difficulties and dangers multiplied, his fiery jealousy and energy not only did not weaken, but flared up even more and grew stronger.

Forced to remember his exploits for the edification of the Corinthians, he writes about them like this:

“I was much more in labor, immensely in wounds, more in prison and many times at the point of death. The Jews gave me forty blows five times, minus one; three times they beat me with sticks, once they stoned me, three times I suffered shipwreck, night and he spent a day in the depths of the sea; many times he was on journeys, in dangers on the rivers, in dangers from robbers, in dangers from his fellow tribesmen, in dangers from the pagans, in dangers in the city, in dangers in the desert, in dangers at sea, in dangers among false brethren, in toil and weariness, in watching often, in hunger and thirst, in fasting often, in cold and nakedness" (2 Cor. 11:23-27).

Comparing himself with the other apostles and out of humility calling himself the “least” of them, St. Paul could nevertheless say with all justice: “But I labored more than all of them; not I, however, but the grace of God, which is with me.”(1 Cor. 15:10).

And indeed, without God's grace an ordinary person would not be able to undertake such labors and accomplish so many feats. Just as Paul showed himself to be courageous, upright, and unshakable in his convictions before kings and rulers, so he was just as decisive and sincere in his dealings with his fellow apostles. So one day he did not stop even before denouncing the Apostle Peter himself, when this apostle gave rise to criticism in the pagan capital of Asia Minor, Antioch (Gal. 2:11-14). This fact is important, by the way, because it clearly speaks against the false assertion of the Roman Catholics that St. Peter was made by the Lord “prince over the other apostles” and, as it were, the deputy of the Lord Himself (from which the Roman Popes appropriated the title of “vicars of the Son of God”). Would St. dare? Paul, a former persecutor of the Church of Christ and later than others who came to apostolic ministry, denounce the “substitute” of the Lord Jesus Christ? This is absolutely incredible. The Apostle Paul denounced St. Ap. Peter, as equal to equal, as brother to brother.

Life and Works of the Apostle Paul

WITH V. Paul, originally wearing Jewish name Saul, belonged to the tribe of Benjamin and was born in the Cilician city of Tarsus (in Asia Minor), which was then famous for its Greek academy and the education of its inhabitants. As a native of this city and as descended from Jews freed from Roman slavery, Paul had rights Roman citizen. In Tarsus, Paul received his first education and, probably, there he became acquainted with pagan culture, for traces of acquaintance with pagan writers are clearly visible in his speeches and letters (Acts 17:28; 1 ​​Cor. 15:33; Titus 1:12 ). He received his final education in Jerusalem at the then famous rabbinical academy, with the famous teacher Gamaliel(Acts 22:3), who was considered an expert in the Law and, despite belonging to the party of the Pharisees, was a freethinker (Acts 5:34) and a lover of Greek wisdom. Here, according to the custom of the Jews, young Saul learned the art of making tents, which later helped him earn money for food. own labor(Acts 18:3; 2 Cor. 11:8; 2 Sol. 3:8).

Young Saul, apparently, was preparing for the position of rabbi, because immediately after completing his upbringing and education, he showed himself to be a strong zealot of the Pharisees' traditions and a persecutor of the faith of Christ. Perhaps, by appointment of the Sanhedrin, he witnessed death first martyr Stephen, (Acts 7:58; 8:1), and then received power officially persecute Christians even outside Palestine in Damascus (Acts 9:1-2).

The Lord, who saw in him “a chosen vessel for Himself,” miraculously called him to apostolic service on the way to Damascus. While traveling, Saul was struck by a bright light that caused him to fall blind to the ground. A voice came from the light: "Saul, Saul, why are you persecuting Me?" To Saul's question: "Who are you?"- The Lord answered: "I am Jesus, whom you persecute." The Lord commanded Saul to go to Damascus, so that he would be told what to do next. Saul's companions heard the voice of Christ, but did not see the light. Brought by the hand to Damascus, the blind Saul was taught faith and on the third day baptized by Ananias. At the moment of immersion in the water, Saul received his sight. From that time on, he became a zealous preacher of the teaching he had persecuted. He went to Arabia for a while, and then returned to Damascus again to preach about Christ.

The rage of the Jews, outraged by his conversion to Christ, forced him to flee to Jerusalem (Acts 9:23 in 38 AD). where he joined the community of believers and met the apostles. Due to the Hellenistic attempt on Saul's life, he went to his hometown of Tarsus. From here, around 43, he was called by Barnabas to Antioch to preach, and then traveled with him to Jerusalem, where he brought help to those in need (Acts 11:30).

Soon after returning from Jerusalem - at the command of the Holy Spirit - Saul, together with Barnabas, went to his first apostolic journey, which lasted from 45 to 51 years. The apostles traversed the entire island of Cyprus, and from that time Saul, when he converted the proconsul Sergius Paulus to the faith, was already called Pavel. During the missionary journey of Paul and Barnabas, Christian communities were founded in the Asia Minor cities of Antioch Pisidia, Iconium, Lystra and Derbe (Asia Minor cities). In 51 St. Paul took part in the Apostolic Council in Jerusalem, where he ardently rebelled against the need for pagan Christians to observe the rites of the Mosaic Law.

Returning to Antioch, St. Paul, accompanied by Silas, undertook second apostolic journey. First, he visited the churches he had earlier founded in Asia Minor, and then moved to Macedonia, where he founded communities in Philippi, Thessaloniki and Beria. In Lystra St. Paul acquired his favorite disciple Timothy, and from Troas he continued his journey with the apostle who joined them. Luka. From Macedonia St. Paul moved to Greece, where he preached in Athens and Corinth, staying in the latter for a year and a half. From here he sent two messages to Thessalonians. The second journey lasted from 51 to 54. In 55 St. Paul went to Jerusalem, visiting Ephesus and Caesarea along the way, and from Jerusalem he arrived in Antioch (Acts 17 and 18).

After a short stay in Antioch, St. Pavel undertook third apostolic journey (56-58), visiting first, according to his custom, the previously founded churches of Asia Minor, and then stopped in Ephesus, where for two years he preached daily at the school of Tyrannus. From here he wrote his letter to the Galatians (regarding the strengthening of the Judaizing party there) and his first letter to the Corinthians (regarding the unrest that arose there and in response to the Corinthians' letter to him). The popular uprising raised against Paul by the silversmith Demetrius forced the apostle to leave Ephesus, and he went to Macedonia (Acts 1:9). On the way, he received news from Titus about the state of the Corinthian church and about the favorable effect of his message. Therefore, he sent a second letter to the Corinthians with Titus from Macedonia. Soon he himself arrived in Corinth, from where he wrote a letter to the Romans, intending to go after Jerusalem to Rome and further to the west.

Having said goodbye to the Ephesian presbyters in Melita, he arrived in Jerusalem, where, due to a popular revolt against him, he was taken into custody by the Roman authorities and found himself in captivity, first under the proconsul Felix, and then under the proconsul Festus who replaced him. This happened in 59, and in 61 Paul, as a Roman citizen, was sent to Rome to the judgment of Caesar. Having been shipwrecked near Fr. Malta, the apostle only reached Rome in the summer of 62, where he enjoyed great leniency from the Roman authorities and preached freely. This ends the story of his life, found in the book of the Acts of the Apostles (chapters 27 and 28). From Rome St. Paul wrote his epistles to the Philippians (with gratitude for what was sent to him by Epaphroditus cash benefit), to the Colossians, to the Ephesians and to Philemon, a resident of Colosse (regarding the servant Onesimus who fled from him). All three of these messages were written in 63 and sent with Tychicus. A letter to the Palestinian Jews was also written from Rome in 64.

The further fate of the ap. Paul's name is not known exactly. Some believe that he remained in Rome and, at the command of Nero, was betrayed martyrdom in 64. But there is reason to believe that after two years of imprisonment, Paul was given freedom, and he undertook fourth the apostolic journey, which is indicated by his so-called “pastoral epistles” - to Timothy and Titus. After defending his case before the Senate and the Emperor, St. Paul was released from his bonds and again traveled to the East. Having stayed for a long time on the island of Crete, he left his disciple Titus there to ordain elders in all cities (Titus 1:5), which testifies to his ordination of Titus as bishop of the Cretan Church. Later in his letter to Titus ap. Paul instructs him on how to carry out the duties of a bishop. From the same message it is clear that he intended to spend that winter of 64 in Nicopolis (Titus 3:12), near his native Tarsus.

In the spring of 65, he visited the rest of the churches of Asia Minor and left the sick Trophimus in Miletus, because of whom there was an indignation against the apostle in Jerusalem, which led to his first bonds (2 Tim. 4:20). Did St. Paul through Ephesus, unknown, since he said that the elders of Ephesus would no longer see his face (Acts 20:25), but he apparently ordained Timofey as bishop for Ephesus. Next, the apostle passed through Troas, where he left his phelonion (liturgical outerwear) and books (probably also liturgical, 2 Tim. 4:13) with a certain Carpus, and then went to Macedonia. There he heard about the rise of false teachings in Ephesus and wrote his first letter to Timothy. After spending some time in Corinth (2 Tim. 4:20) and meeting on the way with St. Peter, Paul and him continued their journey through Dalmatia (2 Tim. 4:10) and Italy, reaching Rome, where he left the apostle. Peter, and already in 66 he went further to the west, probably reaching Spain.

After returning to Rome, he was again imprisoned (for the second time), in which he remained until his death. There is a legend that upon his return to Rome he even preached at the court of the emperor Nero and converted his beloved concubine to faith in Christ. For this he was put on trial, and although by the grace of God he was delivered, in his own words, from the jaws of lions, that is, from being eaten by beasts in the circus (1 Tim. 4:16-17), he was nevertheless imprisoned. From these second bonds, he wrote a second letter to Timothy in Ephesus, inviting him to Rome for a last meeting, in anticipation of his imminent death. Tradition does not say whether Timothy managed to catch his teacher alive, but it does say that the apostle himself did not wait long for his martyr’s crown. After nine months' imprisonment he was beheaded by a sword, as a Roman citizen, near Rome. This was in 67 AD, in the 12th year of the reign of Nero.

With a general view of life, ap. Pavel shows that it is sharply divided into two halves. Before his conversion to Christ, St. Paul, then Saul, was a strict Pharisee, a fulfiller of the law of Moses and the traditions of his fathers, who thought to be justified by the works of the law and by zeal for the faith of the fathers, reaching the point of fanaticism. After his conversion, he became an apostle of Christ, completely devoted to the work of the gospel gospel, happy in his calling, but aware of his own powerlessness in the performance of this high ministry and attributing all his deeds and merits to the grace of God. The entire life of the apostle before his conversion, according to his deep conviction, was a delusion, a sin and led him not to justification, but to condemnation, and only the grace of God rescued him from this destructive delusion. From this time on, St. Paul is only trying to be worthy of this God's grace and do not shy away from your calling. Therefore, there is and cannot be any talk of any merit - it's all God's work.

Being a complete reflection of the life of the apostle, the entire teaching of St. Paul, revealed in his letters, pursues precisely this basic idea: man justified by faith, apart from the works of the law (Rom. 3:28). But from here it is impossible to draw the conclusion that the ap. Paul denies any meaning of good works (see for example Gal. 6:4; Eph. 2:10 or 1 Tim. 2:10 and others). Under " matters of law"his messages do not mean "good deeds" in general, but ritual ones works of the law of Moses. We must remember that ap. Paul during his preaching work had to endure stubborn struggle with the opposition of Jews and Judaizing Christians.

Many of the Jews, even after accepting Christianity, held the view that for Christians it is also necessary to carefully fulfill all the ritual requirements of the Mosaic Law. They deceived themselves with the proud thought that Christ came to earth for salvation only Jews, and therefore pagans who want to be saved must accept circumcision and perform all Jewish rites. This error so greatly hindered the spread of Christianity among the pagans that the apostles had to convene in 51 Jerusalem Cathedral, which canceled the obligatory nature of the ritual decrees of the Law of Moses for Christians. But even after this Council, many Judaizing Christians continued to stubbornly adhere to their former view and subsequently completely separated from the Church, forming their own heretical society. These heretics, personally opposing the ap. Paul, brought confusion into church life, taking advantage of Paul’s absence in one church or another. Therefore St. Paul in his letters was and was forced to constantly emphasize that Christ is the Savior Total humanity,- both Jews and pagans, and that a person is saved not by performing the ritual works of the law, but only by faith in Christ. Unfortunately, this thought of the ap. Pavla was perverted by Luther and his Protestant followers in the sense that St. Paul denies the importance of all good works for salvation. If this were so, then St. would not have spoken. Paul in the 1st Epistle to the Corinthians, in the 13th chapter, that “if I have all faith, so much so that I could move mountains, but do not have love, I am nothing,” for love manifests itself in good deeds. affairs.

List of letters of the Apostle Paul

N and on the basis of reliable evidence, the general voice of the Church is assigned by St. Paul is the author of fourteen epistles, which are placed in the Bible in the following order:

1) Epistle to the Romans,

2) First Epistle to the Corinthians,

3) Second Epistle to the Corinthians,

4) Epistle to the Galatians,

5) Epistle to the Ephesians,

6) Epistle to the Philippians,

7) Epistle to the Colossians,

8) First Epistle to Thessalonians,

9) Second Epistle to Thessalonians,

10) First Epistle to Timothy,

11) Second Epistle to Timothy,

12) Epistle to Titus,

13) Epistle to Philemon,

14) Epistle to the Hebrews.

This order is not chronological, but arranged according to the importance and breadth of the epistles and according to the comparative importance of the churches and persons to whom the epistles are addressed. The epistles to the seven churches are followed by the epistle to three persons, and the epistle to the Hebrews is placed behind all, because its authenticity is the last to be recognized. Epistles of the Ap. Paul are usually divided into two unequal groups: 1) Epistles general Christian and 2) Messages pastoral. These latter include the two epistles to Timothy and the epistle to Titus, because they indicate the principles and rules of the good shepherd.

Some passages in the epistles of St. Paul, such as: 1 Cor. 5:9, also Col. 4:16 - gave reason to think that there were other Pauline epistles that have not reached us. Attributed to ap. Paul's correspondence with the unknown philosopher Seneca, brother of the proconsul Gallio mentioned in the Acts (18:12), did not deserve recognition of its authenticity.

Review of the Teachings of the Apostle Paul

P sending to St. ap. Paul are of great importance as part of the New Testament, for in them we find a deep and comprehensive disclosure and clarification of the truths of the Gospel teaching. In addition to certain, especially favorite ones. Paul of the truths of the faith of Christ, such as: about the meaning of the Old Testament law in relation to the New Testament, about the corruption and corruption of human nature and about the only means of justification before God through faith in Jesus Christ - there is, one might say, not a single particular point in all Christian dogma , which would not find its justification and reinforcement in Paul's epistles. Most of the messages are built according to the same plan. They begin with a greeting to the readers and gratitude to God for His providential actions in the place to which the message is addressed. Further, the message is usually divided into two parts - doctrinal (dogmatic) and moral. In conclusion, St. the apostle touches on private matters, makes assignments, speaks about his personal situation, expresses his good wishes and sends greetings of peace and love. His language is lively and bright, reminiscent of the language of the Old Testament prophets and testifies to a deep knowledge of the Old Testament Scripture.

Selected Texts from the Epistles of the Apostle Paul

N not having the opportunity to more thoroughly illuminate the different aspects of the Christian teaching of St. Paul, we will limit ourselves here to quotations from his letters, mainly moral character. In them, as we will see, St. the apostle explains what true spiritual life consists of and what a Christian should strive for. For convenience, we present these quotations in alphabetical order by topic so that the reader can easily find the instruction he needs. Pavel.

Grace of God and spiritual gifts: “As many as are led by the Spirit of God, these are sons of God, because you did not receive the spirit of slavery to live again in fear, but you received the Spirit of adoption as sons, by whom we cry: "Abba, Father!" This very Spirit bears witness with our spirit that we are children of God" (Rom. 8:14-16). "There are diversities of gifts, but the same Spirit... The manifestation of the Spirit is given to everyone for their benefit. To one is given the word of wisdom by the Spirit, to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to others gifts of healings by the same Spirit; to another prophecy, to another discerning of spirits, to another different languages, interpretation of tongues to another. But one and the same Spirit works all these things, distributing to each one individually as He pleases" (1 Cor. 12:4-11). "The grace of God that brings salvation has appeared to all people, teaching us that, denying ungodliness and worldly lusts, , lived chastely, righteously and godly in this present age, waiting for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ" (Titus 2:11-13).

See also: Rome. 5:2; 1 Cor. 12:1-11; 2 Cor. 3:5; 2 Cor. 4:7; 2 Cor. 6:1-2; 2 Cor. 8:9; Gal. 3:5; Eph. 4:7-12; Phil. 2:13; Ev. 4:16; Ev. 12:15.

About attitude to wealth: “Have a disposition that does not love money, being content with what you have. For (God) Himself said: I will not leave you and I will not forsake you.” (Heb. 13:5). See also: 1 Tim. 6:9-11.

Life - spiritual war: “Put on the whole armor of God, that you may be able to withstand in the evil day, and having done everything to stand. Stand therefore, having your loins girded with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; and above all, take up the shield of faith, with which You will be able to quench all the fiery arrows of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God" (Eph. 6:11-17). See also: 1 Thess. 5:4-8; 2 Cor. 10:3-5; Col. 2:14-15.

Faith and its meaning: “By faith (in Jesus) we have gained access to this grace in which we stand” (Rom. 5:2). “With the heart one believes for righteousness, and with the mouth one confesses for salvation” (Rom. 10:10). “We walk by faith, not by knowledge” (2 Cor. 5:7). “In Christ Jesus neither circumcision nor uncircumcision has power, but faith working through love” (Gal. 5:6). “By grace you have been saved, through faith; and this not of yourselves, it is the gift of God” (Eph. 2:8). “Without faith it is impossible to please God” (Heb. 11:6). See also: Rom:3:28-30, Rom. 14:23, 2 Cor. 13:5, Gal. 2:16, Gal. 3:26, Eph. 6:16, Ev. 11:1.

About the Resurrection dead:1 Cor. 15:12-57; 2 Cor. 5:1-10; 1 Thess. 4:13-18; Phil. 3:10-11; Phil. 3:20-21; Ev. 2:14-15; Ev. 4:1-11.

About the Second Coming of Christ:1 Thess. 5:1-3; 2 Thess. 1:6-10.

About Virginity and Marriage:1 Cor. 7:1-17

About Good Deeds: “Let us not become weary in doing good, for in due season we will reap if we do not give up. So, while we have time, let us do good to everyone, and especially to those who are of our own in the faith” (Gal. 6:9-10). “So, eat Whether you drink or whatever you do, do everything for the glory of God" (1 Cor. 10:31). “We are His workmanship, created in Christ Jesus to do good works, which God prepared beforehand that we should walk in them” (Eph. 2:10) “Do not forget also to do good and be kind to others, for such sacrifices are pleasing to God” (Eph. 13:16). See also: Eph. 6:8; Phil. 2:4; Col. 3:23; Col. 4:17; 1 Thess. 5:15; Titus 3:14; Ev. 13:1-3.

About Thanksgiving to God: “It is a great gain to be pious and content. For we have brought nothing into the world; it is obvious that we cannot take anything out of it. Having food and clothing, we will be content with that. But those who want to get rich fall into temptation and into a snare, and into many foolish and harmful lusts that plunge people into ruin and destruction" (1 Tim. 6:6-10). “Admonish the rich in this age not to think highly of themselves and to put their trust not in unfaithful riches, but in the living God, who richly gives us all things to enjoy; that they do good, be rich in good deeds, be generous and social, laying up treasure for themselves, a good foundation for the future, so that we may attain eternal life" (1 Tim. 6:17-19).

Spiritual renewal and Christian life: “If anyone is in Christ, he is a new creation. Old things have passed away, everything is new” (2 Cor. 5:17). “All of you who were baptized into Christ, put on Christ. (In the Church) there is no longer Jew or Gentile; "There is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus. But if you are Christ's, then you are Abraham's seed, and heirs according to the promise... Walk in the Spirit, and you will not fulfill the lust of the flesh." (Gal. 3:27-29, 5:16) “If you have been raised with Christ, then seek the things that are above, where Christ sits at the right hand of God; set your mind on things above, and not on earthly things. For you are dead, and your life is hidden with Christ in God; when Christ, your life, appears, then you also will appear with him in glory. Therefore put to death your members on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, for which the wrath of God is coming on the sons of disobedience, in which you also once lived, when you lived among them. But now you put aside everything: anger, rage, malice, slander, foul language of your lips; do not tell lies to one another, having put off the old man with his deeds, and put on the new man, which is being renewed. in knowledge according to the image of Him who created him, where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all. Therefore, as God's chosen ones, holy and beloved, clothe yourselves with mercy, kindness, humility, meekness, long-suffering, bearing with one another and forgiving each other if anyone has a complaint against anyone: just as Christ has forgiven you, so have you. Above all, put on love, which is the sum of perfection, and let the peace of God, to which you were called in one body, rule in your hearts, and be friendly. Let the Word of Christ dwell in you richly with all wisdom; teach and admonish one another with psalms, hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do it all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him” (Col. 3:1-17).

"Rejoice in the Lord always, and again I say: rejoice. Let your meekness be known to all men. The Lord is near. Do not be anxious about anything, but always by prayer and supplication with thanksgiving let your requests be made known to God - and the peace of God, which is above every mind, will guard your hearts and your minds in Christ Jesus. Finally, my brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is admirable, if there is any excellence or if there is anything worthy of praise, think about these things. What have you learned? "What you have received and heard and seen in me, do it, and the God of peace will be with you" (Phil. 4:4-9).

“We also beseech you, brothers, admonish the disorderly, comfort the faint-hearted, support the weak, be patient with everyone. See that no one repays evil for evil; but always seek the good of each other and everyone. Always rejoice. Pray unceasingly. For everything give thanks: for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies. Try everything, hold fast what is good. Abstain from every kind of evil" (1 Thess. 5:14-22).

Baptism is death to sin: “There is no condemnation for those who are in Christ Jesus, who do not walk according to the flesh but according to the Spirit, because the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Rom. 8:1-2). “For those who live according to the flesh set their minds on the things of the flesh, and those who live according to the Spirit, think on the spiritual things. To be carnally minded is death, but to be spiritually minded is life and peace. For the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Therefore those who live in the flesh cannot please God. But you do not live in the flesh, but in the Spirit, if only the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not His. But if Christ is in you, then the body is dead for sin, but the spirit lives for righteousness" (Rom. 8:5-10). See also: Rom. 8:1; 1 Cor. 5:7-8; 2 Cor. 5:17; Gal. 3:27-29; Gal. 5:16-26; Gal. 6:8; Gal. 6:15; Eph. 2:1-6; Eph. 2:14-15; Eph. 3:16-17; Eph. 4:22 - 5:11; Eph. 5:14; Col. 3:1-17; Col. 3:23-24; Phil. 2:14-15; Phil. 3:8-15; Phil 3:17; 3:20-21; Phil. 4:4-9; Phil. 4:11-13; 1 Thess. 5:14-22. On death to sin and baptism, see also: Rom. 6:1-7; Rome. 8:1-17 and 8:32-34; Gal. 2:19-20 and Gal. 3:27; Col. 2:11-14; 2 Tim. 2:11-13.

Unity of Believers: “I appeal to you, brethren, in the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no division among you, but that you be united in the same spirit and in the same thoughts (1 Cor. 1:1-10). “Therefore, , if there is any consolation in Christ, if there is any consolation of love, if there is any communion of the spirit, if there is any mercy and compassion, then complement my joy: have the same thoughts, have the same love, be unanimous and like-minded; Do nothing out of stubbornness or vanity, but out of humility, consider each other superior to yourselves. Not only does everyone care about himself, but everyone also cares about others. For let this mind be in you, which was in Christ Jesus" (Phil. 2:1-5). "If ye bite and devour one another, take heed lest ye be consumed one another" (Gal. 5:15). "If it is possible for you, be at peace with all people" (Rom. 12:18) See also: Eph. 4:1-5; Eph. 4:13; Phil. 1:27.

The works of the law do not justify a man: Rome. 3:19 - 5:2 and Galatians.

Life and death: Phil. 1:21-24.

Redemption by Christ and the Cross:1 Cor. 1:18-24; 1 Cor. 2:2; Gal. 6:14; Phil. 3:18-19.

Rome. 5:10; Col. 1:20-23; Ev. 5:1-9; 2 Cor. 5:19-21; Gal. 3:13-14; Eph. 1:7; Eph. 2:16; Titus 2:14; Ev. 9:11-28; Ev. 10:5.Heb. 10:14-22.

Qualities and Responsibilities of God's Servants: bishop (1 Tim. 3:1-7), elder (Tit. 1:5-9) and deacon (1 Tim. 3:8-13).

Meekness and Forgiveness: “Do not avenge yourselves, beloved, but give room to the wrath of God... If your enemy is hungry, feed him, if he is thirsty, give him something to drink... Do not be overcome by evil, but overcome evil with good” (Rom. 12:19- 21). “Let your meekness be known to all people” Phil. 4:5). (See also: Gal. 6:1, Col. 3:12, 2 Tim. 2:25.

Love for God: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? As it is written: For Your sake they kill us every day; we are counted as sheep doomed to the slaughter (Psalm. 43:23).But we overcome all this by the power of Him who loved us. For I am confident that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor any other creature can separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8:35-39).

Love for neighbors:“If I speak in the tongues of men and of angels, but do not have love, then I am a ringing brass, or a clanging cymbal. If I have the gift of prophecy, and know all mysteries, and have all knowledge and all faith, so that I can move mountains, and If I have no love, then I am nothing. Love is patient, merciful, love does not envy, love is not arrogant, is not proud, does not act rudely, does not seek its own, is not irritated, does not think evil, does not rejoice in unrighteousness, but rejoices in the truth, covers all things, believes all things, hopes all things, endures all things. Love never fails, even though prophecies cease, and tongues are silent, and knowledge is abolished" (1 Cor. 13:1-8). The whole law is contained in one word: “Love your neighbor as yourself” (Gal. 5:14). See also: 1 Thess. 4:9; 1 Tim. 1:5-6.

Prayer: “Be constant in prayer, watching in it with thanksgiving” (Col. 4:2). See also: Rome. 8:26-27; Eph. 5:19-20; Eph. 6:18; 1 Tim. 2:1-3; 2:8; Ev. 13:15.

God's Wisdom in Man's Salvation:1 Cor. 2:4-16; 1 Cor. 3:18-21; Eph. 1:17-19; Eph. 3:18-19; Eph. 5:15-17; Col. 1:9; Col. 2:3; Col. 3:16.

Courage: “Do not be afraid of your opponents in anything: this is a sign of destruction for them, but for you of salvation. And this is from God” (Phil. 1:28). See also: 1 Cor. 16:13.

About the worthlessness of those who live lazily: Ev. 6:4-8; Ev. 10:26-31.

Reward for virtue: Rom. 2:6-17.

Justification faith and grace: Gal. 2:16-21; Gal. 3:18-26; Titus 3:4-7.

Responsibility: Rome. 2:6-17.

Christ and His two natures: Col. 1:15-20; Col. 2:9; Phil. 2:5-11; Ev. 1:1-4; Ev. 2:7-11.

Last times and Antichrist: 2 Thess. 2:1-12; 1 Tim. 4:1-2; 2 Tim. 3:1-5.

Feat, post and mortification of sinful flesh: “I beseech you, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy, acceptable to God, for your reasonable service; and do not be conformed to this world, but be transformed by the renewing of your mind, that you may discern what is the will God, good, acceptable and perfect" (Rom. 12:1-2). "Do you not know that those who run in a race all run, but one receives the reward? So run to receive. All ascetics abstain from everything: those to receive a perishable crown, but we an incorruptible one. And therefore I do not run so as only to beat the air; but I subdue and enslave my body, so that, having preached to others, I myself should not remain unworthy" (1 Cor. 9:24-27). “Those who are Christ’s have crucified the flesh with its passions and desires” (Gal. 5:24).

Sacred Scripture is inspired by God:2 Tim. 3:15-16; Ev. 4; 12.

Knowing God: Rome. 1:19-32.

Help those in need: “At this point I will say: whoever sows sparingly (donates sparingly) will also reap sparingly; and whoever sows generously will also reap generously. Each one should give according to the purpose of his heart, not grudgingly or under compulsion: for God loves a cheerful giver. God loves But he is able to make all grace abound to you, so that you, always having all sufficiency in all things, may abound in every good work, as it is written: He has given to the poor, he has given to the poor, and his righteousness endures forever (Psalm 111:9). and bread for food will provide abundance for what you sow and will multiply the fruits of your righteousness so that you will be rich in everything in all generosity, which through you produces thanksgiving to God. For the work of this ministry not only replenishes the poverty of the saints, but also produces abundant thanksgiving to God in many." (2 Cor. 9:6-12).See also: 1 Cor. 16:1-4; 2 Cor. 8:11-15.

Examples of Faith former righteous: Ev. 11:1 - 12:3.

Communion Body and Blood of Christ: 1 Cor. 10:16-17; 1 Cor. 11:23-32.

About joy: “The kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). “The fruit of the Spirit is love, joy, peace” (Gal. 5:22). “Rejoice in the Lord always, and again I say, rejoice” (Phil. 3:1, 4:4, 1 Thess. 5:16).

Christian freedom: “Stand in the freedom that Christ has given us, and do not be subjected again to the yoke of slavery... You have been called to freedom, brothers, so long as your freedom is not an excuse to please the flesh” (Gal. 5:1, Gal. 5:13 )"Beware that your freedom does not become a stumbling block to the weak" (1 Cor. 8:9-13). See also: Rome. 14:13.

Holiness:“What is the compatibility of the temple of God with idols? For you are the temple of the living God, as God said: I will dwell in them and walk in them; and I will be their God, and they will be My people (Leviticus 26:12). Therefore you will come out from among them and separate yourself, says the Lord, and touch not the unclean, and I will receive you (Isaiah 52:11); and I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty (Jeremiah 3:19, Hosea 1:10 Therefore, beloved, having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 6:16-7:1). "This is the will of God, your sanctification, that you abstain from fornication so that each of you may know how to keep his own vessel in holiness and honor" (1 Thess. 4:3-4). See also: 1 Cor. 6:15-20; 2 Cor. 6:16-7:1; Eph. 1:4; Col. 1:22-23; 1 Thess. 4:3-4; Ev. 10:10; Ev. 10:14; Ev. 12:14-15.

Family and the responsibilities of its members: Eph. 5:22-33; Eph. 6:1-4; Col. 3:18-21; 1 Tim. 2:9-15.

Sorrows and temptations: “Through (Christ) by faith we have gained access to that grace in which we stand and boast in the hope of the glory of God. And not only in this, but we also boast in tribulations, knowing that from tribulation comes patience, from patience experience, from experience hope” ( Rom. 5:2-4). “Think about Him who endured such reproach from sinners, so that you do not grow weary and weakened in your souls. You have not yet fought to the point of blood, struggling against sin, and have forgotten the consolation that is offered to you as sons: my son! Do not despise the punishment of the Lord and do not be discouraged when He reproaches you. For the Lord chastens whom He loves; He beats every son whom He receives (Prov. 3:11-12). If you suffer chastisement, then God deals with you as with sons. ". For is there any son whom his father would not punish? If you remain without punishment, which is common to all, then you are illegitimate children, not sons. Moreover, if we, being punished by our carnal parents, were afraid of them, then not much Should we no longer submit to the Father of spirits in order to live? Those punished us according to their own will for a few days, but this one was for our benefit, so that we might have a share in His holiness. Any punishment at the present time seems to us not joy, but sorrow; but later we have learned through him brings forth the peaceful fruit of righteousness. Therefore, strengthen your bowed hands and weak knees, and walk straight with your feet, so that what is lame may not be turned aside, but rather be made straight" (Heb. 12:3-13). See also: Rom. 5:2-4; 2 Cor. 4:8 -18; 2 Cor. 1:3-6; 2 Cor. 7:10; 2 Cor. 12:10; 1 Thess. 3:3-4; 2 Thess. 1:6-7; 2 Tim. 3:12 ; Hebrews 2:18; Hebrews 4:15; Hebrews 12:3-13; Hebrews 13:12-14.

Humility: “Do nothing out of love of controversy or out of conceit, but in humility of mind consider each other better than yourselves” (Phil. 2:3). See also: Rome. 12:16; 1 Cor. 1:26-31, Col. 3:12.

Forbearance and helping each other: “Brothers, if a person falls into any sin, you who are spiritual correct him in a spirit of meekness, looking to each one of yourselves, lest you be tempted. Bear one another’s burdens, and in this way fulfill the law of Christ” (Gal. 6:1- 2).

Conscience: “I am teaching you, my son Timothy, in accordance with the prophecies that were made about you, this testament, that you should fight according to them as a good soldier, having faith and a good conscience, which some have rejected and have suffered shipwreck in the faith” (1 Tim. 1) :18-19). See also: Ev. 9:14; Ev. 10:22.

It is forbidden sue and quarrel: 1 Cor. 6:1-7.

Christians are sons of God: Gal. 4:7; Eph. 2:18.

Patience: “But you, brothers, do not become weary in doing good” (2 Thess. 3:13). “But you, a man of God, abound in righteousness, godliness, faith, love, patience, meekness” (1 Tim. 6:11). “You need patience, so that, having done the will of God, you may receive what was promised” (Heb. 10:36; Heb. 12:1; Rom. 5:3).

Hard work: “If anyone does not want to work, neither should he eat” (2 Thess. 3:8-12). See also: 1 Thess. 4:10-12; 1 Tim. 5:8.

The meaning of the letters of the Apostle Paul

AND So, the messages of St. Paul's writings are a rich source of spiritual wisdom and inspiration. There seems to be no religious truth that would not be illuminated and explained in his works. Moreover, these truths are presented by the apostle not as abstract theological concepts, but as facts of faith that inspire a person to a righteous life. Responding to specific problems faced by first-century Christians, the letters of St. Paul serve as a valuable addition to the Gospels. They explain how to actually overcome the inevitable trials in life, how to realize high Christian ideals, and what is the essence of Christian achievement. They describe in living language the life and exploits of the first Christians, the formation of Christian communities, and give a complete image of the Church of Christ in apostolic times.

Epistles of the Ap. Pavel is no less valuable for his autobiographical notes. From them it is clear how the apostle applied in his personal life the high Christian principles that he preached - which contributed to his spiritual growth, which helped his missionary work, where he drew spiritual strength. The first factor in the success of the apostle’s missionary activity was his ability to concentrate all his great talents, mental and physical strength on one goal - to serving Christ. The second factor was complete surrender to the leadership grace of Christ, which gave him inspiration and strength to overcome all external obstacles and his own weaknesses. The grace of God helped him convert a significant part of the Roman Empire to Christ.

Through the prayers of the Apostle Paul, may the Lord enlighten us and have mercy on us!

Who is Titus?

Titus was Greek. He was converted from the Gentiles by the Apostle Paul before the year 49, since in that year he had already accompanied Paul on his trip to Jerusalem. Titus accompanied Paul on other apostolic journeys and was an emissary to the Corinthian Church. After Paul's release from his first imprisonment in Rome, the apostle appointed his most faithful companions as bishops in the churches: Timothy in Ephesus, and Titus in Crete. It is believed that Titus served in the Cretan Church until the end of his life.

When the Epistle to Titus was written

The Purpose of Writing Titus

Along with the Epistles to Timothy, the Epistle to Titus is one of the pastoral. The message describes the rules for elders and bishops. The main purpose of the Epistle is to instruct Titus in his ministry.

Chapter 1. Apostolic greeting. Instructions to Titus concerning the appointment of bishops and presbyters. Characteristics of the qualities of elders and bishops. Criticism of false teachers, as well as the morals of the pagan Cretans, among whom the vice of lying was widespread.

Chapter 2. Instructions on Conduct different groups believers - elders and elders, young women, youths, slaves. Grace of God and Godly Conduct.

Chapter 3. Good conduct and conduct inconsistent with the operation of grace. Separate instructions and greetings.

The common thread throughout Titus is the idea that good behavior is the result of God's grace.

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 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 understood perfectly well how to lead 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 headed 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. The island today has a large number of monasteries, 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.

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 letter to Titus, in addition to the literal interpretation of the text of the letter, we will analyze, in more or less detail, the questions included in its composition: about church hierarchy, on the monogamy of priests, on the Divinity of Jesus Christ, and on the false teachers of the Pastoral Epistles, with the objections of negative criticism related here.