NOTES for Ti2 3:14-4:5

The apostle Paul counsels not a certain neophyte, a novice, but his disciple occupying a responsible position in his community. But responsibility cannot exist, if the person bearing it is deprived of the means for its realization. We see here that the Church aligns itself not with the principles of the humanist egalitarianism (equalities in the sense of the egalitarianism), which degenerate almost inevitably into irresponsibility and anarchy, but with the right of the leaders "to bind and loose" (see Matt. 16:19). It is in particular in relation with responsibility for the community, the Church, that Paul calls Timothy to be active and no respecter of persons in the works of the education of flock. Let’s notice however that Paul wisely associates reproof and rebuke with exhort, longsuffering and doctrine.

What a miracle took place on the day when each of us heard the news of Christ and met Him Himself! For, as the apostle Paul writes, almost every person is inclined to 'choose teachers for themselves who will flatter their hearing' (2 Tim 4:3). But by the wondrous mercy and love of God these barriers are broken - and the heart is set free to listen and to learn what truth is. The conversion of each of us is truly a gift of God, a miracle over which the angels rejoice (see Luke 15:10). And it is the Lord who brings us to Himself, patiently awaiting the moment of our meeting.

But Paul writes the lines of today's reading precisely to warn us. How often, after finally meeting God and living for some time in the life of the Church, a person begins to consider himself 'knowledgeable,' and at times more knowledgeable than someone else! This can certainly be true, but how easy it is to slide from the feeling of being more experienced and wise into the pitiful state in which you already 'know' everything better than others and think there is no need to listen to them...

Yes, that is an extreme, but more often it happens just as the apostle writes: 'they will turn their ears away from the truth and turn aside to fables' (2 Tim 4:4). After all, how much more pleasant it is to listen to those who say what is pleasing to your own dear soul; in reality, you are listening only to yourself, carefully filtering the information that comes in...

The words of the apostle about difficult times for the preachers "of sound doctrine" came true, it is necessary to recognize, very fast after his death. And continue until today. And Paul defined very exactly the reasons of what happens, although very briefly, so exact that the explanation given by him of the reasons of what happens remain relevant today.

Moreover, in this case, he is in fact only repeating the words of the Savior said by Him in answer to the objection of some of His interlocutors, for whom His words seemed either too harsh, or inappropriate. He then spoke about the wisdom, protected by his partisans; protected not because they are persuaded by its authenticity, but because it is familiar, comfortable and usual to them. And Paul indeed speaks about the same thing: people are not seeking for truth, but for convenience and comfort. And this does not depend as seen, from the religiosity or the agnosticism of man: because, even in religion we can also find many of which pleases the eyes, hearing and the soul of a religious man, the heart of his pride.

It is not surprising that there are "teachers", ready to play the role of the staff to seek religious comfort: the demand creates the offer, and the religion is subject to this law quite as other different sphere of the public life, because unlike the revelation given by God, religion is just a matter of human’s hands and minds. And it is not the searches of convenience and comfort that are horrible in themselves here (there is in fact nothing bad in it), but the fact that because of those things, the seekers are ready to neglect and the truth, and the revelation, and the Kingdom.

Today we often complain that the church, as people say, has deteriorated: before there was faith and an understanding of the foundations of spiritual life, but now, they say, nothing of the kind can be found. Paul's letters, however, refute this very widespread church myth. The situation in the Church was never ideal, and in different churches it was less than ideal in different ways.

But there was also something common, and this common element had a single spiritual root. The apostle defines it clearly and briefly: the search for "teachers," for those who "please the ear," who tell people what they want to hear. And often, and in early Christian times most often, the issue was the understanding of the Bible, of the sacred books. It is no accident that Paul says that Holy Scripture is God-breathed in its entirety, and therefore it is also, in its entirety, "useful for teaching."

But one can learn something from Scripture only when one receives it as it is, and in all the fullness available at the moment. A rabbi-teacher could be a great help here: he not only explained the meaning of one text or another, as modern commentators do, but also helped a person work with the text. Or rather, he helped a person approach the text in such a way that the text could work with him, with its reader.

For behind every God-breathed text stands the One who is its true Author, and the meaning of reading the Bible precisely as sacred Scripture is to allow the Author, through this particular text in each case, to work with oneself. Such reading presupposed a certain skill, and least of all in this skill was what we often love so much today and what could be called the principle of "me and the Bible" or even "me in the Bible": my thoughts, my feelings, my emotions, my experiences concerning one passage or another.

Meanwhile, an adequate perception of the sacred text is possible only when the principle of "the Bible in me" is at work: here there is no room for my reflection, whether intellectual or emotional, but only an inner silence in which the text of Scripture sounds, having become God's word addressed to me. The practice of such reading was known both to the Synagogue and to the Church, although in the Church it eventually moved almost entirely into the monasteries.

This kind of reading was a priceless spiritual exercise which, along with inner prayer and conscious life, helped a person grow within himself that spiritual core which in those days was called the inner Torah. But this was rather intense and not always pleasant spiritual work, and far from everyone wanted to engage in it. Whoever did not want to do so looked for a "teacher" ready to "reflect" and "experience" together with him, turning with his student before the inner mirrors of his own reflection.

There could, of course, be no talk here of any spiritual work, but this sort of pastime was pleasant for those who liked it, and it could easily be passed off, to oneself and to others, as "studying Scripture" and as "spiritual life." This is the profanation of true knowledge of sacred Scripture against which Paul warns his student, for whom it was especially relevant: Timothy, judging by everything we know about him from Paul's letters, was precisely a rabbi-teacher, and the temptation to become a "teacher who pleases the ear" was quite real for him.

At the conclusion of his instruction to Timothy, Paul again and again urges him not to retreat from the ministry entrusted to him, whose meaning is witness and faithfulness to what forms the foundation of Christian life. Sacred Scripture, which according to the apostle's testimony he had studied from childhood, should help Timothy in this (vv. 14-17). Paul, as can be seen, does not specify exactly which books he means, but it is not hard to understand that he has in mind first of all that part of the Jewish canon which in Judaism is called the "Latter Prophets." It was based on records of the preaching of Israel's great prophets, who testified, among other things, to the coming Messiah and to the advent of the messianic Kingdom. But the apostle, remaining faithful to his understanding of the Torah, reminds his disciple that all Sacred Scripture is useful for training in righteousness (v. 16; in the Synodal translation, "for instruction in righteousness"). Sacred Scripture for Paul is not a source of ideas for justifying one religious doctrine or another, but a spiritual compass that helps the faithful find their bearings on the road to the Kingdom, so as not to stray from the path of righteousness.

Meanwhile, judging by the apostle's words, there will be many who want to knock them off this path, especially since the time is already near when many themselves will be glad to be deceived, listening to teachers who say what their followers like to hear (vv. 3-4). Such mass spiritual dishonesty may at first glance appear strange, but it becomes more understandable if we remember the features of fallen human nature, which in general tends to avoid everything that can cause it pain or discomfort, even for the sake of its healing. Meanwhile, Paul had more than once had to say and write that everyone who wants not simply to talk about the Torah, but to follow it seriously, will be forced to go against his own sinfulness, a process that no one will find either easy or pleasant. Spiritual life is not intellectual pleasures and not religious raptures, but the path of resisting evil. And this path is much harder than the path of the theoretical theologian or the religious activist, for both of them can enjoy the fruits of their labor already in this world, while the righteous person will see them only at the end of a long and difficult road. It is no surprise that many prefer other, easier paths, to which the teachers mentioned by Paul call them, over the path of righteousness that leads to the Kingdom. But "myths," even the most colorful and fascinating, will not replace genuine life, and the apostle reminds his disciple of the ministry laid upon him by the Church, the ministry of a witness who points seekers to the path into the Kingdom.

In every age there have been discussions in the Church about what Tradition is. For many, the very concept of Tradition is associated with hoary antiquity, with something whose roots go deep into history. Young churches and communities, as a rule, are denied traditionality for this reason: after all, in their case there is usually no centuries-long history in view. Yet Paul's words to Timothy say that the question of Tradition is by no means a question of the antiquity of the elements from which it is formed. For Paul calls Timothy precisely to hold fast to Tradition, even though the Church's history at that time counted only a few decades.

What, then, forms its foundation? And what are its distinguishing features? First of all, the foundation of tradition is faithfulness, faithfulness to that "which you have learned." Without such faithfulness, of course, there can be no talk of any Tradition: the bearer of any tradition is such only as long as it remains for him the natural and organic form of his own existence, both spiritual and existential. A person for whom the tradition he declares remains something external is not its bearer, even if he knows it well enough, just as a person is not a native speaker of a language merely because he studied it as a foreign language, even if he speaks that foreign language fluently. But when it comes to language, the question is resolved simply: it is a matter of a language learned in childhood, as everyone learns his native language. There are, of course, traditions learned in childhood as well, grounded in a tribal or national myth received then, in childhood. This language and this myth are what actually form what is usually called a tribal or national self-awareness. But Tradition cannot be learned from childhood: people are not born Christians; they become Christians. Here everything is grounded in personal spiritual experience, reinforced by the experience of sacred Scripture.

Why does Scripture play such an important role here? Of course, not because the Bible contains ready-made answers to every question. The point is different: it reflects the typical experience of communion with God, characteristic of all times. Certainly, if not all, then a very great deal of what is described in the biblical books was described by, or from the words of, those to whom the described events happened for the first time in human history. But "for the first time" does not mean "never again": what the pioneers of the spirit described then becomes part of the experience of many, many others, though, of course, there is no question of mass scale here: the "little flock" remains little. And these many can always turn to the experience of their predecessors in order to compare that experience with their own.

This is how genuine Tradition is born: not from antiquity, but from essential, spiritual unity connecting all who walk the path of righteousness and seek the Kingdom. For God, the path of righteousness, and the Kingdom are the same in every age. Unlike changing human fashion, they do not change with the years. And the Kingdom unites all who have become its inhabitants. Regardless of era, language, or religion.

At all times, in the Church there were discussions about what is Tradition. For some the notion of Tradition is connected to the hoary Antiquity, with something whose roots lie in the depths of history. Young churches and communities as a rule are refused of tradition: because here it is not usually a question of several centuries of history. However Paul's words addressed to Timothy, say that the problem of Tradition is not at all the problem of the antiquity of these elements, of which it is composed.

Indeed, Paul calls precisely Timothy in particular to keep the Traditions, despite the fact that the history of the Church had only a few decades. What thus forms its basis? And which are its distinctive characteristics? First of all, on the base of the tradition lies faithfulness, faithfulness in "what is learned". Without such faithfulness, it is clear that it can’t be about any Tradition: because the bearer of any tradition is such only as long as it remains for him a natural and organic form of personal existence, as spiritual, quite as existentialist.

The man, whose tradition declared by him remains something external, is not a bearer of it, even if he knows it well enough, quite as is not the bearer of the language the one who studied it as a foreign language, even if the student speaks the foreign language freely. But when it comes to language, the problem is simply solved: it is about the language studied at childhood, as everyone studies his native language. There are of course also traditions studied in childhood, base in tribal or national myth received at that moment, in childhood.

Such language and such myth in fact form what we usually call tribal or national sense of self. But indeed, it is impossible to learn Tradition from childhood: we are not born Christian, but we become it. Here on the basis of everything lays the personal spiritual experience, reinforced by the experience of the Holy Scriptures. Why then it is precisely the Holy Scriptures that plays here a so important role? Of course it is not because the Bible contains answers to all questions.

It is about another thing: it reflects the communion with God typical, character for every time. Of course, if it is not all, then a lot of what are described in the biblical books are described by those or according to the words of those, with whom what is described occurred for the first time in the history of the humanity. But "for the first time" doesn’t mean "never again": what is described by the pioneers of the spirit becomes after a part of the experience of many (although we cannot speak about the massive character here: "the small herd" remains small).

And these many can always turn to the experience of the predecessors to compare their experience with theirs. So is born the real Tradition: not of the antiquity, but the essential, the spiritual unity binding all those who go on the way of righteousness and seek the Kingdom. Indeed, and God, and the way of righteousness, and the Kingdom are identical at all times. Unlike the variable human fashion, they do not change with years. And the Kingdom unites all those who became its resident. Independently of era, of language and of religion.

The God-breathed character (that is, inspiration by God) of Scripture is one of the foundations of the Christian faith. And since this is faith, there is no point in looking for proofs that it is so, because in matters of faith what works is not proofs but testimonies. And here we read such a testimony in the Bible itself. But can such testimony be trusted when someone says something good about himself?

This situation was already described in the eighth chapter of the Gospel of John (vv. 12-18), when the Pharisees told Jesus that since He was bearing witness about Himself, His testimony was not true. Jesus' answer overturns all ordinary ideas: the words a person speaks do not tell us about his "quality"; rather, the person's "quality" gives weight to his testimony.

So it is here as well: the level of truth in the Bible is such that this self-testimony is not even necessary, and the meaning of Paul's statement is different. The emphasis should be placed on the word "all." Scripture is not torn into pieces, some of which are useful for teaching, others for reproof, and so on. No, Scripture is whole, and it is precisely this wholeness that corresponds to the God-breathed character of the Message carried by the Bible. This Message, which cannot be broken down into separate verses, is the Word of God.

What it is inspiration of God? Does it mean that the people, who wrote the books of the Bible, in God's eyes were only people like scribes who write under dictation from above? And what is inspiration of God for us that read these books?

The questions are not so easy, but requiring for answer. And the language and the style of the books of the Bible become the answer, in which there is a lot, many of human, not human in general, but specifically of human, appropriate for people of a completely concrete environment and era, with its mentality and its conception of the world. Either God counterfeit Himself under man, either He really allows these people, to whom He gives His revelation, to be His real co-authors. It is necessary to leave the first answer: God is neither a liar, nor a mystificator.

Remains then the second answer: God is indeed ready to do co-author the one, through whom he will bring His revelations up to His people. But what should we then do? Since then, in order to understand correctly the inspiration of God of the author, don’t we also need revelation? Yes, of course, it is impossible to understand adequately the Bible without God's help. And the author, driven by the Spirit of God, could come to help us, if only we will be able to understand him properly.

Not simply retaining what he wrote in order to transform it later into quotation, but understand the logic of the author inspired by God, try to catch those meanings, God revealed to him and which he was able to bring into word, perceived by us, as inspired of God. Then God through the words said formerly to His servant, will be able to bring until us what he wants to reveal to us. And His revelation will become for us a means for correction and for instruction in righteousness.

'...And now there is prepared for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day; and not only to me, but also to all who have loved His appearing...' This sense that a crown awaits you, if not today then tomorrow, is known to every true Christian. Without it, our Christianity is not genuine. But what is the 'crown of truth' or 'crown of righteousness,' as Bishop Cassian translates, and is every suffering of ours this crown? In such translations it seems to us that this crown is something prepared only for saints. The word 'crown' itself sounds lofty, and adding to it the predicate of truth or righteousness raises the whole expression to a height inaccessible to ordinary mortals. How then are we to understand the apostle Paul's words that the crown is prepared for 'all'?

Let us turn to the Greek text. There stands the expression 'dikaiosynes stephanos.' Among its meanings there are indeed righteousness, rightness, truthfulness, faithfulness to law, desert, and worthiness; but in addition there are several somewhat different meanings, according to Dvoretsky's Ancient Greek-Russian Dictionary. Let us look at them: first, 'even, exact'; second, 'suitable'; third, 'having a right'; and finally, simply 'obligated.' Of course, the apostle hardly intended to put all these meanings into the text at once. But since we do not know his intentions exactly, by choosing only an elevated style we risk distorting the thought. Therefore it is no sin to look more closely at other, though related, meanings.

In fact, each of the four meanings given here is close to us. 'Even, exact' - for everyone knows that God gives us a crown exactly according to our strength. Metropolitan Anthony of Sourozh observes that there is a certain boundary in attaining such spiritual clarity of sight that one can see one's soul in its true light, see it and freeze in horror at what is seen, sway as if about to fall - and yet stand. This state is familiar to everyone who has ever made an honest confession. 'Suitable': and is not the crown that God gives the only one, suitable only for me? As soon as we grasp at what is not ours, at a ministry not intended for us by God or simply not blessed by Him, we suffer shameful failure, drawing other people into it as well. We 'have the right' to our crown, for we received this right together with faith. And finally, we are simply 'obligated' to take it: for we are not saints and not martyrs; we are simply doing what we must.

How often we catch ourselves thinking, when something happens that we, to put it mildly, do not like: 'Why is this happening to me?' Why did the Lord arrange everything this way, and if He did not arrange it, why did He allow it to happen? What did I do that now this has happened? And so on... But if we are to seek an answer to such a question, it should be formulated differently - beginning with the question 'For what purpose?' And then the answer is not far away: 'We know that all things work together for good for those who love God, who are called according to His purpose' (Rom 8:28).

In addition, the apostle Paul directly warns Timothy in today's passage: 'All who desire to live godly in Christ Jesus will be persecuted' (2 Tim 3:12). So it would seem that everything is sealed... But people believe and strive toward Christ not in order to be persecuted. People seek God and find communion with Him, and this becomes far more important than any surrounding problems. Persecutions, in Paul's words, are only a consequence of the desire for a godly life in Jesus. For as long as the whole world has not received the message about our Lord and the Lord Himself, there will remain people who do not acknowledge Him. And accordingly, they will not acknowledge those who follow Him.

What follows? What is alien is rejected, especially what 'condemns' us. But this 'condemnation' is of a different kind from the one we are used to. 'And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil; for everyone who does evil hates the light and does not come to the light, so that his deeds may not be exposed' (John 3:19-20).