THE LAW OF THE SPIRIT AND THE RIGHTEOUSNESS OF THE LORD JESUS CHRIST In the previous Chapter, the Apostle has underlined the role of the Law as the exposing agent of sin, but without providing a treatment for it. He has presented a very dark picture of the law of sin as a corrupting agent in all our lives, and as an instigator to physical passions which oppose all spiritual yearnings. In Chapter eight, he brings us to the Lord Jesus Christ who is the only Conqueror of this law of sin. He shines on us with divine potentials that affect the life of a believer. For this reason, some scholars consider that this Epistle as a whole is “the cathedral of the Christian faith”. Therefore some consider this Chapter as the “holy of holies” or the spiritual altar upon which the true believer presents the sacrificial offering of love, joy, and thanksgiving while struggling against evil and temporal tribulations. This Chapter powerfully presents the potentials of living a sanctified life in God, and of enjoying the righteousness of our Lord who has conquered the law of sin. He has consequently opened before us the gates of hope in eternal glory and has fired our hearts with the sublime love of the Lord Jesus Christ. 1-The Lord Jesus Christ and the Law of the Spirit 1-17 2-The Renewal of the Creation and the Work of the Spirit 18- 27 3-The Lord Jesus Christ, the Purifier 28- 34 4-Our Love for the Lord Jesus Christ and His Justification 35- 39 1-The Lord Jesus Christ and the Law of the Spirit: Man has become carnal (7: 14) because sin has dominated, dwelled, and subjugated him to its law. He lives in humiliation as his body and soul are servile to the lusts of the flesh which is considered as sold property to sin. However, the Lord Jesus Christ has come not only to tear away the law of sin from our depths, but to establish “the law of the Spirit” (8: 2) as well. He grants the believer the potential “not to walk according to the flesh, but according to the Spirit”. Consequently, man changes into a totally spiritual person- with his body and mind-and is considered spiritually inclined. The Lord has demolished the law of sin that enslaves mankind in order to establish in him the law of the Spirit of life who grants freedom! He has granted us His Holy Spirit to dwell in us (11), and this grants life to both body and soul. This is a life of righteousness instead of the death of sin; a life of being God’s adopted children instead of being slaves to sin! Truly, He has granted us the means to live and endure pain in order to rejoice spiritually in our inheritance with our Lord Jesus Christ This is the summary of St Paul’s message about “The Lord Jesus Christ and the Law of the Spirit”. Now, let us study his apostolic words: First: Liberation from Judgment: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit”. (1). Whereas the law of sin destroys and terrifies our being, the grace of the Lord lifts us up to bring us to the realization that we have been justified through our Lord Jesus 183 Christ. This is true only if we walk according to the Spirit and not according to the flesh…for the Lord’s righteousness does not apply to those who are careless and who revert once more to a carnal life. Fr Theonas comments on these words as follows: [The grace of the Lord liberates all saints, day after day, from the law of sin and death. Note that they are involuntarily subjugated to death even though they constantly pray God to forgive them their trespasses]1, St John Chrysostom says: [It is a fact that many commit sin even after they are baptized. This creates a difficulty, and the Apostle quickly addresses this point not only by saying “in the Lord Jesus Christ” but also by adding the words “who do not walk according to the flesh but according to the spirit. He intends to underline that such persons abandon carelessness. We have been empowered to walk “not according to the flesh”, while it used to be a difficult endeavor. To prove his words, he says: “For the law of the Spirit of life in Christ Jesus hath made me free” (2). Besides, just as he identifies sin as “the law of sin”, he identifies the Spirit as “the law of the Spirit”. He has described the Mosaic Law as being a spiritual one (7: 14), so what is the difference between them? The difference is great and endless, for one is spiritual while this one is the Law of the Spirit. So what is the distinction made between them? The first was just delivered through the Spirit, while this one grants the Spirit Himself without limits to those who accept Him. That is the reason why St Paul calls Him “the law of life” as opposed to the law of sin and not as opposed to the Mosaic Law. Therefore when we say that He has liberated us from the law of sin and death we are not referring to the Mosaic Law… The grace of the Holy Spirit terminates the dangerous war by killing sin…therefore that which we have to resist becomes an easy task. From the very start, we are crowned by this grace and are led to fight after being provided with immense support2]. Therefore the law of the Lord Jesus Christ is the law of the Spirit. It is the enjoyment of the gift of the Spirit that destroys the violence of sin within us and that supports our struggle against it. Indeed, He grants us the Spirit of conquest and victory and we get crowned! St John Chrysostom notes that the Apostle speaks about the Lord Jesus Christ who grants the law of the Spirit and that this is the work of the Holy Trinity, the Lover of mankind: The Father sent His Son to be a sacrifice for our sakes, the Son who offered Himself as a ransom to condemn the sins in our body, and the Holy Spirit to live and work according to His law within us. ..this is the work of the Holy Spirit which the Apostle proclaims in these words: “For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh” (3). The following points are noteworthy: a. St John Chrysostom considers that the Apostle does not diminish the importance of the Law when he says: “what the law could not do” for he has not said 1 Cassian: Conf 23:13 2 In Rom.hom 13 184 that the Law is evil. Indeed, the Law is in harmony with the Lord Jesus Christ as it seeks to make us good. However, it is incapable of the achievement…this inability does not arise due to a deficiency in it but it is due to our own corruption as we have become carnal- for his words are “it was weak through the flesh”. By this he is not referring to “the human body” but to carnal life. St Jerome finds that the disability attributed to the Law really arises from our own disability to obey it. He says: “The Law has been disabled because no one has been able to execute its commandments except the Lord Jesus Christ who stated: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (Matt 5: 17)1]. It is as though the Law was intended to make people righteous yet was unable to do so. Therefore (the Lord) came and opened the gates of hope through faith. In this manner He has achieved what the Law desired to do. Indeed, He has achieved through faith what the Law could not accomplish through the letter. That is why He said: “I have not come to destroy the Law”. St John Chrysostom2 b. Note that the Apostle does not say “He condemned the flesh” but he says: “He condemned sin”. Therefore the flesh has become sanctified together with the soul, bearing the righteousness of the Lord Jesus Christ and the power of the Holy Spirit; and it has become enabled to conquer sin. c. The Apostle says: “God sending his own Son in the likeness of sinful flesh”: and St John Chrysostom explains that this is not because He has not taken a body like ours, but because He took our body without the sin. The Lord came in the flesh- that is in the likeness of sinful flesh, but not in sinful flesh. Indeed, He never committed sin, and being without sin, He became a true sacrifice for all sin. God sent His Son in the likeness of sinful flesh but not in sinful flesh; and the Son has commissioned and sent those who were born in sinful flesh yet they have become sanctified from the impurity of sin through Him. St Augustine3 Note that the Apostle does not say “in the likeness of the body, for the Lord Jesus Christ took on a true body and not a likeness of the body. Moreover, he does not say “in the likeness of sin” for the Lord has not sinned. Rather, He carried sin on our behalf. He came in the likeness of sinful flesh…it is said “in the likeness” for it is written: Considering the flesh, He is a man incarnated in order to be recognized; yet considering power, He is above man and beyond our conception. He put on our flesh yet He does not carry the weaknesses of the flesh. St Ambrose1 1 On Ps. Hom7 2 In matt.hom 16 3 In Ioan.tr 41:6; 108:4 185 He was born of the flesh, yet He is not like the rest of mankind. Indeed, the holy Virgin did not get pregnant with Him through any lust but through faith. He who was before the holy Virgin, became conceived in her. He who created her, chose her. He created her whom He had already chosen. He granted her to be fruitful, and He did not strip off her chastity which remained untouched. St Augustine2 D. In the commentaries by St Athansius the Apostolic, and by other saintly fathers, we find an explanation for the Apostle’s words “in the likeness of sinful flesh”. They agree and underline that the Lord Jesus Christ became incarnated and so united to our flesh in order to grant us unity with Him. In this manner, we can enjoy His work in us as we have become members of His holy Body. He became man in order to qualify us to live in Him. He was born of a woman, of a virgin, in order to change our sinful generation and make us into a sanctified race: As such, we have become partakers of the divine nature as the saintly apostle Peter informs us, (2 Peter1: 4). The anointed Lord Jesus Christ has an unchanging nature. He is a lover of righteousness and despises evil. He was sent unchanged and without blemish to bear our body that is changeable. This has provided freedom and power to our flesh and has achieved the righteousness of the Law in us. Therefore we can say: we are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in us, (Rom 8: 9). St Athanasius the Apostolic3 Second: The Enjoyment of Righteousness The result is more far reaching than simply releasing us from condemnation, for we now possess the righteousness which the Law desires us to enjoy but which it is unable to offer. The Apostle says: “…that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit”, (4). What is the implication of “that the righteous requirement of the law might be fulfilled in us”? St John Chrysostom notes that “righteousness” here does not simply denote the absence of sin, but that [righteousness for us means the enjoyment of victory4], and that righteousness does not simply involve abstaining from sin but also involves being adorned with goodness. Therefore righteousness is not achieved by being negative but by a commitment to promote and practice positive aspects. Once more, St John Chrysostom underlines that “righteousness” is a dynamic and constant way of life as well as an endless spiritual endeavor. That is why he writes: 1 Conc. Repent. 1:3 (12) 2 Ser. On N.T. 19:4 3 Ep. 10 ad Adelphium; against Arians, dise.1:51 4 In Rom. hom 13 186 “In this expression, St Paul reveals that baptism is not enough for our salvation if we do not pursue a life that is fitting after we have received this blessing”,1]. Third: The Preoccupation with the concerns of the Spirit rather than with the concerns of the Body: “For those who live according to the flesh set their minds on the things of the flesh; but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you…” (5- 9). In St Paul’s discourse about the preoccupation with the concerns of the Spirit and one’s focus on the concerns of the body, we notice the following points: A. In his discourse, the Apostle is not comparing between the essence of the bodythat is the body and its members-and the Spirit. He is comparing between the concerns of the body and those of the Spirit. By the concerns of the body, he means the lusts of the body and its yearnings and concerns. By the concerns of the Spirit, he means its spiritual longings and concerns. Once more, we stress that a human being-body and soul-represent one entity. If a person allows his body to act without restraints it will indulge in carnal passions, and the body would trespass its limits and so would be regarded as carnal. This is because the human being as a whole –mind, body, and soul- would be acting in a carnal manner. It is as though such a being has become a body without a Spirit. In contrast, if a human being submits his whole being to the leadership of the Holy Spirit, his human spirit would become sanctified, as well as his body with all its senses and emotions. In this manner, the totality of such a person would live as though he were a Spirit without a body, for even the body will conduct itself in a spiritual manner. With this concept in mind, we can define the concerns of the body as a condition in which a person has given free reins to his body so that it crosses it limits and results in the submission- even of the spirit-to achieve the whims of the body. As for the concerns of the Spirit, this can be defined as a condition in which a person submits to the Spirit of God, therefore lives as a spiritual being fulfilling the ways of the Spirit. In the first case, the fruit is death both to the soul and the body on an eternal level. In the second case, the fruit is life and eternal peace (6). The first produces enmity to God (7), since a being seeks his pleasures to the detriment of his friendship with God, while the second creates pleasure in the sight of God. Bearing this in mind, St John Chrysostom interprets the words: “those who are in the flesh cannot please God” (8). He says: “Shall we cut our bodies into pieces in order to please God and escape from our human nature?! Such an interpretation is inappropriate, for the apostle does not mean the human body or its essence, but he means the negligent universal animal kingdom that makes man carnal- even the soul becomes carnal- and so debases human nature and disfigures its nobility”. 1 Ibid 187 Besides, when we hear the words: “…But you are not in the flesh, but in the Spirit…”, we should not interpret that to mean that we have stripped off our human bodies. Rather; it means that while we have that body, we have abandoned the tide of carnal lusts, so that we have become as though we have no body as far as passions are concerned. The Lord Jesus Christ Himself used this expression when He spoke to the disciples and said: “You are not of this world”, indicating that they do not have the earthly thought and temporal passions in spite of their existence in the world. With that same concept, St Iraneous comments as follows: [With these words, St Paul does not condemn the entity of the body, but he reveals the need for the Holy Spirit to be poured into it. In this manner, the Spirit does not prevent mankind from being alive while they carry the body- for the Apostle himself still carried his body when he was writing these words to them. However, he had stripped himself from carnal passions as they bring death to a human being1]. He also comments: [This is not achieved by driving out the body, but by having fellowship with the Spirit, for those to whom the Apostle is writing have accepted the Spirit of God, even while having a body, and to whom we cry out saying: “Abba, Father”, (8: 15),2]. St Clement of Alexandria considers that both expressions “in the Spirit” and “not in the flesh” are a reference to the Gnostics- that is to those who have real spiritual knowledge and have transcended carnal whims. He comments: [They are more sublime than pleasure, and transcend whims. They are aware of their actions, for Gnostics are greater than the world3]. B- Being preoccupied with the concerns of the Spirit is not the result of our own endeavors, but it is fruit of the Lord Jesus Christ dwelling in us. By dwelling in us, He deadens the aimless carnal life. In this manner, a human being is wholly enabledphysically and spiritually- to live harmoniously, as a member of the Body of the Lord. That is why the Apostle says: “And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness” (10). A person who lives according to the Spirit is someone who enjoys the Lord Jesus Christ who lives in him. The Apostle says: “And if Christ is in you…”. St John Chrysostom also comments saying: [The (Apostle) says these words not to confirm that the Holy Spirit is the Lord Himself- God forbid- but to indicate that the person who has the Spirit of the Lord also has the Lord Himself; for it is impossible to have the Lord except where there is the Holy Spirit. Indeed, wherever one of the icons of the Holy Trinity is present, the Holy Trinity is present as well; for the Holy Trinity is indivisible and cannot be divided against itself, but possesses a most sublime unity…Now, meditate on the tremendous blessings we enjoy by receiving the Holy Spirit: Being the Spirit of the Lord Jesus Christ, we receive the Lord Himself, we also become equal to the angels. Besides, we enjoy life eternal, we hold the promise of the resurrection, and we participate easily in the race for virtue4]. St John Chrysostom goes on in his commentary on the Apostolic words to reveal that the body which was not only inactive due to sin but was 1 Adv. Haer. 5:10:2 2 Ibid 5:8:1 3 Strom 2:22 4 In Rom. hom 13 188 also dead, now- by the dwelling of the Lord in us- has become active, graceful, and easily competes in the field of virtue to attain the promise…The body on its own is dead due to sin; but through God the Spirit, the body now enjoys life that never disintegrates, and has come to possess the righteousness of the Lord Jesus Christ. As he speaks about the dwelling of the Lord in us, the Apostle proclaims “the righteousness of the Lord Jesus Christ” which does not only deaden the lusty carnal life, but also grants a life that is clearly obedient to the Holy Spirit, (10)…St John Chrysostom says that the Apostle encourages the hearer as he proclaims righteousness to be the source of life. He explains that where there is no sin, there is no death; and where there is no death, there is life that is impervious to disintegration. Fourth: The Blessing of the Resurrection Whereas the law of sin is cursed by eternal death, the law of the Spirit which the Lord Jesus Christ grants to us is blessed by the resurrection from the dead on the plane of eternity. The Lord grants us His Holy Spirit to dwell in us. This is the Spirit that has raised Him from the dead, and this same Spirit is able to resurrect our fallen nature and strip away from it the law of sin or the lustful carnal life. By doing so, the Holy Spirit grants us a new nature: a nature resurrected and rooted in the Lord, and dominated by the law of resurrection. This is what the Apostle proclaims as he says: “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you”, (11). St John Chrysostom comments as follows: [Once more, St Paul deals with the topic of the resurrection as this is what inspires hope in each person most positively. It grants each a warranty of what will happen to him as he lives in the Lord Jesus Christ. Therefore do not be afraid on account of your being burdened by a dead body. May you accept the Spirit so that you will definitely be resurrected again…it is true that everyone will arise; but not everyone will arise to life. Indeed, some will arise to be punished, while others will arise to life, (Jn 5: 29)…He will not punish you if He finds His Spirit shinning within you, for He will then stop the punishment…and He will lead you into the bridal banquet where you will be in the company of the virgins, (Matt 25: 12). Therefore, may you not allow your body (carnal life) to live in this world, so that it may live in the other one up in the heavens. May it die so that it might live! If you preserve it alive here it will not live, and if it dies it will live. This is generally the state of the resurrection, for it is necessary for the body to die and be buried first and then it becomes immortal. This occurs in the font of baptism where the crucifixion, burial, and then the resurrection take place. This is also what happened to the body of the Lord Jesus Christ as He was crucified, buried and arose. May this occur to us too: let us be dead to the actions of our body. By this we are not referring to the death of the essence of the human being, for this is not our intention at all, but we are referring to the death of the human tendency to evil matters. At the same time, this is life as well, and what else can it be but life1]. St Ambrose2 finds in the following apostolic words: “…will also give life to your mortal bodies through His Spirit who dwells in you”, (11) a confirmation of the unity 1 Ibid 2 Of the Holy Spirit 3:19 (149) 189 of work among the Holy Trinity: the Father grants life to whom ever He chooses, and so does the Son, (Jn5: 21). The same also applies to the Holy Spirit as we are told in (Ezekiel 37: 9, 10) “Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army”. Fifth: Feeling Indebted to the Holy Spirit “Therefore, brethren, we are debtors- not to the flesh, to live according to the flesh. For if you live according to the flesh, you will die: but if by the Spirit you put to death the deeds of the body, you will live” (8: 12,13). St John Chrysostom comments on these verses as follows: [The Apostle’s words indicate how a spiritual life is greatly rewarding: by accepting the Lord to live within us, our dead bodies are brought to life and granted wings by which to soar into the heavens and the path of virtue becomes easy. He encourages us to pursue this goal and while he does not say “We ought to be committed to abstain from living according to the flesh”, he says “we are indebted to the Spirit” to indicate that this is the path which is most powerful and motivating. That is the implication of his words “we are debtors not to the flesh”. At every point, the Apostle confirms that what God offers to us is not intended to be a debt for it is plainly a (free) gift. However, he restates that what we do should not be an option but a debt (in return for the dealings of God with us). He says: “Ye are bought with a price; be not ye the servants of men”, (1 Cor 7: 23). He also writes: “…ye are not your own”, (1 Cor 6: 19). In another passage, he raises the same issue in the minds of his audience as he says: “And that he died for all, that they which live should not henceforth live unto themselves…” (2 Cor 5: 15). The Apostle sought to underline this thought by stating that “we are debtors”….and when he says that “we are debtors-not to the flesh”, he wants you to avoid thinking that he is speaking about the flesh and therefore adds: “…if you live according to the flesh”… The Apostle presents here a teaching… he tells us that we should not live according to the flesh, that is we should not allow the flesh to be the master of our life. Rather the flesh should be a follower and not the leader. It should not plan our life, for the law of the Spirit is the One who plans it. By underlining this point, and by confirming that we are debtors to the Spirit, as well as by revealing the benefits of this debt to the Spirit, the Apostle speaks about things to come and not about past matters…the benefits of the Spirit do not end at the point where He has liberated us from past sins. Indeed, he grants us immunity against forthcoming sins, and considers us worthy of eternal life (“you will live”)1]. The Savior has granted you the Spirit through whom you deaden the acts of the flesh. St Augustine2 Sixth: The Blessing of the Spirit of Adoption The Apostle focuses in this chapter on our feelings as debtors to the Holy Spirit. He speaks about “the law of the spirit and the righteousness of the Lord Jesus Christ”; 1 In Rom. hom 14 2 Ser. On N.T. 78:9 190 and he explains that we are indebted to the Holy Spirit who delivers us from condemnation as long as we walk according to the Spirit. The Spirit also grants us the spirit of victory and conquest so that we are enabled to face the war against sin with power while we compete in the field of virtue and soar towards heaven as with the wings of the Spirit…Finally, he reveals to us the work of this divine Spirit who dwells in us providing not only divine potentials but also renewing our status in relation to God. In this manner, the Spirit pulls us out of the status of slavery so that we may occupy the sublime status of adopted children, and as children we cry out to the Father saying “Abba, Father”. Truly, we have become counted as children of God and entitled to be heirs with the Lord Jesus Christ. “For as many as are led by the Spirit of God, these are the sons of God. For you did not receive the spirit of bondage again to fear; but you have received the Spirit of adoption, by whom we cry, “Abba, Father”. The Spirit Himself bears witness with our spirit, that we are the children of God” (14-16). St John Chrysostom comments on this blessing as follows: [Now this gift is more honorable than the first one. For this reason he does not say “for many live with the Spirit of God” but he says “For as many as are led by the Spirit of God” to indicate that He exercises authority over their lives (and guides them) as a captain guides his ship, or a horseman on two horses- for He guides not only the body, but the soul as well…He rules over them…However, the apostle fears that they might be negligent after being baptized and becoming confident in the gift granted them in the holy font. Therefore he tells them that even though they have received baptism but are not led by the Holy Spirit, they would lose the honor they had received as well as their sublime adoption… 1]. The same writer considers that the words of the Apostle: “For you did not receive the spirit of bondage” area reference to the period covered by the Old Testament when the Jews had not received the spirit of adoption. By receiving the Law only, they lived under the threat of punishment and in fear similar to that of slaves. However in the New Testament, the reward of the Law does not consist of temporal matters or penalties, but the Law is presented to the children and God Himself is our reward. We enjoy Him as our Father forever, and we call Him “Abba” .This is an Aramaic word used to call a father. St Augustine comments on the words “the spirit of bondage again to fear” and says: [There are two kinds of fear that produce two kinds of fearful persons, and this creates two kinds of ministries. There is a kind of fear that is driven out by complete love (1 Jn 4: 18). There is also another kind of fear that is pure and is constant for ever (Ps 19: 9). The Apostle refers in this passage to the fear that is not due to love…he also refers in another passage to pure love where he says: “Do not be haughty, but fear”, (Rom 11: 20)2 ]. In this spirit, we use the language of children in our conversation with God our Father. We cry out to Him with the Holy Spirit who dwells in us and who grants us to be adopted children so that we say “Abba”. According to St Jerome, this voice which we 1 In Rom. hom 14 2 In Ioan. Tr 85:3 191 use to cry out [does not come out of the lips but out of the heart. Indeed, God tells Moses: “Why do you cry to me?!”(Ex 14: 15). Evidently, Moses had not uttered one word1]. Believers need to understand that by being children of God they should be led by God’s Spirit to act appropriately. Having done so, they then should thank God as they have acted through His help…this does not mean that they have done nothing (that is, they are not denied to claim these acts as their own). By stating that when you deaden the deeds of the flesh through the Spirit you will live (13), he intends them to glorify and thank God. Offer thanksgiving to Him who guides you by His Spirit so that you are enabled to go through trials and appear as children of God … St Augustine2 St Caprianus informs us of our obligations as children of God. He says: [If we are His children, if we have actually begun to be His temple, if we have received His Holy Spirit, we need to live in a spiritual and holy manner. When we lift up our eyes towards heaven, when we lift up our hearts and are filled with God (the Father) and with the Lord Jesus Christ, and with the divine and sublime matters, may we not act in a manner that is inappropriate of God and the Lord Jesus Christ. The Apostle also urges us and says: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col 3: 1-4). We who have died in the baptismal font, and have been buried to rid us of the carnal sin of the old man, and have risen with the Lord Jesus Christ in heavenly renewal, should think and practice matters that are related to Him]3. St Gregory, Bishop of Nicea4 states that the gift of adoption that we receive through the Holy Spirit is the gift of the Lord Jesus Christ Himself. He carried what was ours in order to grant us what is His. Therefore He bore our death, our language, our sins, and our slavery. He has done so in order to strip away from us all these and so that we are no longer considered slaves but children and beloved. St Augustine5 comments on the words “Abba, Father” and says that the word “Abba” “is the same as the Latin word “Pater” which also means “Father”. Therefore the Church seems to repeat this word as it cries out in the language of the Jews who say “Abba” and in the language of the Gentiles who say “Father” for it is one Church that embraces members who are Jews and Gentiles- all feel the non-discriminatory fatherhood of God to all of them. The Holy Spirit Himself, who lives in us and grants us this adoption, testifies to the “honor of adoption”; for the Apostle says: “The Spirit Himself bears witness with our spirit that we are the children of God” (16). 1 On Ps. Hom 59 2 Reproach & Grace 4; Grace & Free will 23 3 On Jealousy & Envy 14 4 Adv. Eunomius 10:4 5 Harm. Of Gospel 3:4 192 Seventh: The Blessing of the Inheritance We are counted as children of God when we receive the spirit of adoption, and as such become entitled to the eternal heritage. St Paul states: “…and if children, then heirs-heirs of God and joint heirs with Christ…” (17). The Jews believed that since they possessed the Law they were the sole heirs of the promise and others were excluded. However, the Apostle gently reveals to them that the Gentiles- having received the spirit of adoption through baptism-have become heirs of God. The Lord Jesus Christ Himself has said: “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers…” (Matt 21: 41). He also has said: “And I say unto you, “That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness” (Matt 8: 11, 12). St John Chrysostom writes the following: [The Apostle has added to his statement that we are heirs of God the words “and joint heirs with Christ”. Note his ambition as he seeks to draw us to the Lord. Since not all children are heirs, the Apostle reveals that we are heirs too. Besides, since not all heirs receive a great heritage, he underlines this point as we are heirs of God. Once more, since we could be heirs of God but not joint heirs with the only Son, he indicates that we are blessed with both at the same time1]. Eighth: Fellowship with the Suffering and Glorified Jesus Christ The Holy Spirit grants us a heritage as we are children of God: we inherit God with the Lord Jesus Christ…this heritage is a free gift for which we have not worked. However, it is offered to the serious minded, who seek fellowship with the Savior, and it is not offered to the lethargic. It is offered to those who have fellowship in His sufferings and so are blessed with the fellowship of His glories… “…if indeed we suffer with Him, that we may also be glorified together” (17). 2- The Renewal of Creation and the Work of the Spirit : We have spoken earlier about the “law of the Spirit” and have underlined the work of God in us. He liberates us from condemnation if we walk according to the Holy Spirit and not according to the lusts of our bodies. He grants us to be concerned with the Spirit who is life and peace. Therefore we enjoy the dwelling of the Lord Jesus Christ in us, the promise of the resurrection works within us, and we feel indebted towards the Spirit as He grants us to be adopted children of God and joint heirs with the Lord, having fellowship with Him. In the next segment, the Apostle speaks about the work of the Holy Spirit within us, and His influence even on the unreasoning creation. He underlines how the world, which has been created for our sake, anticipates our return to the divine Embrace as children of God. We had abandoned Him for so long and had been exiled to the earth making it cursed and bringing corruption to the creation. This is one aspect. On the other hand, we return now to experience the promise of the Spirit through the resurrection of our souls from the death of sin. Our bodies also enjoy this resurrection as we anticipate patiently the Great Day of the Lord when man will live in his totality-body and soul- in the perfection of the eternal and powerful resurrection…for the believer not 1 In Rom. hom 14 193 to feel the difficulty of that, the Apostle underlines the role of the Holy Spirit Himself: and His concern for us by helping us to achieve this work. First: The Apostle begins his discourse by saying: “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (18). He uses these words as a closing statement for the previous discourse as well as an introduction to the new one. Speaking about “the righteousness of Christ” and its association with the law of the Spirit, he has revealed the work of the Spirit in us. He specifically spoke about our adoption by God and the blessedness of being heirs. His purpose is to indicate clearly that our life with God does not constitute an escape from present hardships and pains. Rather, this involves rising above the present pains by opening our heart to the vision of eternal glory. After having acquainted us with the incomprehensible gifts of God, the Apostle seems to confidently guide us into the middle of the pains and dangers of this age, and proclaims that our union with God, through His Holy Spirit who is in the Son, does not change circumstances surrounding us. Rather, He grants us a larger capacity in the heart, thoughts, and strengthens the soul to enable us to go through these conditions with nobility for the sake of eternal glory. St John Chrysostom comments on these words by saying: [Note how he soothes the spirits of the wrestlers and elevates them at the same time. Having indicated that the reward is greater than the hardships, he urges them to endure many more without becoming haughty. They need to bear in mind that they have to continue to win in order to receive crowns as their reward. In another passage, he says: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory”, (2 Cor 4: 17). He does not say here that the hardships are light, but he associates them with rest by proclaiming the reward of eternal goodness: “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us”…He does not say “the glory that will be ours” but he says “which shall be revealed in us”. It is as though the glory is already within us but has not yet been revealed…St Paul clarifies this even more in another passage where he says: “your life is hid with Christ in God.”, (Col 3: 3)….These hardships- whatever they might be- are related to our present life, whereas the coming blessing span infinite generations1]. This apostolic discourse on the eternal glory that will be revealed in us through the hardships of the temporal times has ignited the hearts of believers to soar with the divine love on a heavenly plane. It elevates the souls above all pain, hardship, or search for any temporal benefit or blessing: Love finds that nothing is burdensome. Contemplate what Jacob tolerated for the sake of Rachel, the woman who was promised to him. The Holy Bible says: “And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her”, (Gen 29: 20). Later on he tells us himself what he went through: “In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes” (Gen 31: 40). 1 Ibid 194 We should love the Lord Jesus Christ in this same manner. We need to pray constantly, to embrace and kiss Him. Then all that seems difficult will appear to be easy, and what seems lengthy will appear to be short. Let us be kindled with the arrows of His love and cry every moment with the words: “Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar! ... My soul has dwelt too long…, (Ps 120: 5). If you seek to inherit the fruits of this world, you cannot become a joint heir with the Lord in His inheritance. You are so greedy, my brother! You desire to enjoy the world here, and reign with the Lord above! St Jerome1 [To those about to be martyred in the coal mines: ] You await each day joyfully for the moment of your liberating departure See how you have actually left the world and are rushing towards the rewards of martyrdom and towards the heavenly mansions. After having seen the darkness of the world, you rush to see the worthy Light and receive a glory that surpasses all pain and sadness. Fr Caprianus2 The chosen vessel (St Paul) did not randomly state with great joy these words: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom 8: 18). Consider that the yolk is easy and the burden light, (Matt 11: 29). Though the burden could be hard for the few He has chosen, it is light for those who love Him. The Psalmist says: St Augustine3 Second: The Apostle states that the Spirit does not remove pain and hardships from a believer. However, He grants him a hidden glory within even though he experiences external pains. St Paul proclaims that this glory will be revealed in the great Day of the Lord, and it will be projected from the believer’s inner life to the whole of the creation. He says: “…for the earnest expectation of the creation eagerly waits for the revealing of the sons of God”, (19). What does the Apostle mean by saying that the creation waits eagerly for the proclamation of our adoption by God? St John Chrysostom considers that the Apostle’s use of the word “creation” is intended as a reference to the whole world including inanimate matter. God has created the whole world for the sake of mankind and so that he might reign as master of it while he bears the likeness and image of God. However, the corruption of mankind has had an adverse effect on all things created. Indeed, when Adam sinned, the verdict was: “Cursed is the ground for your sake: In toil you shall eat of it all the days of your life. Both thorns 1 Ep.22:40; 14:16,10 2 Ep. 76:7 3 Ser. On N.T. 20:3 195 and thistles it shall bring for you…,” (Gen 3: 17,18). Man has resisted his God and this has produced the resistance of the whole creation to mankind. Nevertheless, in spite of this resistance, the creation seems to still pray for man’s return to God’s embrace. That would be like the return of a son, and the creation- which has been created for the sake of mankind- would rejoice for mankind. St Paul the Apostle portrays the creation as a person moaning and suffering as he prays for the goodness of all life…this should not be taken literally or materially, otherwise we would expect mankind to revert to the status of Adam in the first earthly paradise where he would live eternally. This would be a contradiction to the mind of the Lord and the Spirit of the Gospels. In fact, the Apostle seeks to underline the effective work of the Lord Jesus Christ in man’s life. This effect is so great that it seems to drive even the inanimate creation to speak and rejoice on account of man’s reconciliation with God and his return into the fatherly Embrace. In exceptional instances, God has allowed violent nature to submit to a believersuch as the docility of the savage hungry beasts in the presence of martyrs in the Roman amphitheatres, the ineffectiveness of poison on some, the existence of some anchorites and ascetics with the desert animals, and the feeding of some desert fathers by crows. All these were not a general rule, but they occurred so very often in the ages of great oppression in order to provide tangible support for the faith. Moreover, it underlined the inner intangible divine blessings and pointed to the heavenly glories to come. St John Chrysostom writes: [St Paul presents the whole world more like a person. The prophets had done so previously when they presented the rivers as clapping with their hands (Ps 98: 8), the hills jumping, and the mountains moving. They do that to enable us to comprehend the greatness of the blessings and how they could shake and stir even the inanimate creation. They do not do so in order to lead us to imagine that these objects were alive and so attribute to them brain power. They also use the same style in painful conditions where they spoke of the vine lamenting, the wine weeping, and the pillars of the Temple shouting out in order to make us realize the viciousness of mankind. St Paul adopts that same style as the prophets and presents all the creation as a human being moaning and suffering to indicate the greatness of things to come… What do these words mean: “…the creation was subjected to futility” (20)? Why has it become corrupt? What is the reason? This is because of you, O man. Since you carry a dead body that is exposed to suffering, the earth has been cursed, and has produced thorns and thistles. Even the heavens, which have been plagued with the earth, will be transformed into a better state. Hear the words of the prophet who says:”Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed”, ( Ps 102: 25,26). Isaiah the prophet proclaims the same issue and says: “Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner”, (Isa 51: 6). These verses reveal the meaning of the words: “the creation was subjected to futility”; and how it will be liberated from the state of corruption?!... 196 The creation has become encircled with evil and has become corrupt because of you and in spite of the fact that it has not sinned itself. For your sake too, incorruption will occur, and this is the implication of the words: “in hope” (20). When the Apostle states that this occurred “not willingly” he is not referring to what has happened to the creation, but he seeks to instruct us about the Lord’s care and how it is all-inclusive, and that the healing of the creation cannot spring from itself1]. [Now, what is the hope of the creation? “…because the creation itself will also be delivered from the bondage of corruption into the glorious liberty of the children of God”, (21). Now, what is this creation? It does not involve you alone, but it involves all the smallest things which do not share your mind or sensations. These share your blessings. St Paul says: “…will also be delivered from the bondage…” in the sense that the creation will no longer be corrupt but will be in harmony with the beauty which will be granted to your body. Just as it became corrupt when your body became corrupt, so now when your body is incorrupt, the creation will follow too and be incorrupt. By this proclamation, the Apostle pronounces the result: “into the glorious liberty of the children of God” and so the liberation of the creation is fulfilled. He uses the analogy of a teacher raising a king’s son. When the son inherits the authority of his father, the teacher enjoys and shares in his blessings. The same applies to the relationship between us and the creation. As you see, man occupies the status of leadership in all matters since it is for his sake that all things have been created. Note how gently (the Apostle) coaxes the wrestler, revealing to him God’s unspeakable love towards man. He wishes to ask: Why are you agitated when faced with trials? If you are suffering on account of yourself, then even the creation is suffering due to your acts. The Apostle is dealing not only gently, but with great focus on the importance of the subject he is addressing. Indeed, if the creation- that has been brought into existence for your sake- “is in hope”, then how much more relevant it is for you to be in hope-you, through whose fault, the whole of creation could be deprived of such blessings?! When parents have children that are on their way to a ceremony in their honor, they dress their servants in shining robes for the sake of their children’s honor. In the same manner, God dresses the creation in incorruption on account of the glory of the liberated sons2]. St Gregory of Nicea3 considers that the creation that moans in hope refers to the heavenly hosts who moan on account of man and as they desire to rejoice when man enjoys being God’s adopted child. In that context, the Lord Himself declared that heaven rejoices for the return of one repentant sinner (Lk 15). St Iraneous interprets the word “creation”, as used here, to mean “the body”. He writes the following: [“It is fair that in the same creation in which they toiled and suffered while armed by all means of endurance, to be worthy of reward for their endurance. 1 In Rom. hom 14 2 Ibid 3 Adv, Eunomius 4:3 197 Moreover; in the creation in which they were slaughtered due to their love for God- in that same creation, they are revived once more. In the creation in which they endured slavery, they reign, for God is rich in everything, and everything belongs to Him. Therefore it is appropriate that the creation itself is transformed back to its first condition, submitting without any resistance to the authority of righteousness. This is what St Paul clarifies in his Epistle to the Romans1]. Third: The Creation Reprimands Us by its Hope as well as by its Moans Having fallen into corruption due to our sins, the creation- which was blessed for our sakes- pleads for our glory as Gods” children so that she would be clothed in incorruption. In that context, her wait is like someone in constant labor and expecting “a new born”. The Apostle says: “For we know that the whole creation groans and labors with birth pangs together until now”, (22). Such is the condition of the creation that has been brought into existence for our sakes. How much more should we moan and labor too in order to enjoy the fullness of the glory of God’s adopted children?! Fourth: The creation, which has not been granted anything, has been filled with hope. It finds itself as someone giving birth-moaning and having birth pangs. How much more should we look forward, as we actually enjoy the work of the Holy Spirit in our souls and have received the first born glory within us, for the fullness of His work in us. At such a time, our bodies will also be liberated by its resurrection on the great Day of God and will enjoy the same glory as that of our souls?! The Apostle states: “And not only they, but we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body”, (23). St John Chrysostom writes that the first fruits of the Spirit which we have received urge us to this inner moaning which is filled with hope. These first fruits are tremendously great and do not end with the Spirit forgiving our sins, for they also grant us righteousness and sanctification. These first fruits appeared in the age of the Apostle when the apostles could exorcise demons and raise the death through the casting of their shadow (Acts 5: 15), and their clothes (Acts 19: 12). These are the first fruits, so what would the fullness of the Spirit be? Therefore let us expect adoption, according to the words of the Apostle…How does this happen while we, in fact, have been granted to be God’s adopted children? We expect the fullness of the glory of adoption by the resurrection of the body from the dead. Accordingly, the Apostle says: “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself”, (Phil 3: 21); and “For this corruptible must put on incorruption, and this mortal must put on immortality,” (1 Cor 15: 53). Therefore what we have received as the firs fruits of the Spirit opens up the door of hope. In this manner man is motivated to patiently struggle until he attains the fullness of the Spirit. It is He who glorifies the whole of man-soul and body- on an eternal level. That is why the Apostle continues his discourse on hope and on attaining fullness of the Spirit in these words: 1 Adv. Haer 5:32:1 198 “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it”, (24, 25). a. What does he mean by the words “we are saved by hope”? St John Chrysostom explains as follows: [This means that we do not need to ask for all things we have in this life, and that we should have hope too…believing that what God has promised, He will fulfill for us. In this manner we are saved; for if we lose hope, we lose all that we have been granted… He wishes to say the following: I wonder, had you not submitted to countless sins? Had you not been despairing? Had you not been convicted?…So what has saved you? Hope in God alone has saved you; as well as your trust in His promises and blessings. There is nothing else that you have and that you could offer to Him. If that is what has saved you, hold on to Him too. He who has offered you such great blessings would never deceive or rob you of the blessings to come. He has found you dead, broken, imprisoned, and hostile; and He has made you a friend, a son, liberated, righteous and an heir with Him. He has offered you great matters such as these and which no one expected. Having enjoyed such generous gifts and love, would He betray you in the matters that are to come?!... This path (of hope) has saved you from the very start: hope is the only warranty you have brought to the bridegroom. Therefore we should hold on to it and preserve it. If you demand anything from this world, you would lose your righteousness which has made you shine. It is for this reason that the Apostle goes on to say: “…but hope that is seen is not hope: for why does one still hope for what he sees?!1] St Augustine writes: [We look forward to the immortality of the body and the redemption of our souls in the future. At such a time, we will receive the promise and we will be informed that we have been saved2]. St Augustine makes an analogy between this hope and an egg which carries within it life. Through trials and pain, the egg- like hope- supports life. He explains: [It is an egg – and not yet (a chicken), it is enveloped in a shell but do not consider it as such and just wait patiently. As you leave it in the warmth, it will provide life, hold onto that…3].b. The first fruit of the Spirit motivates us to hold on to hope in order to attain the full glory which the Spirit grants to the children of God. However, this hope does not take root through negative behavior … in other words, a believer needs to play a positive role by tolerating many hardships and pain on account of his hope in intangible matters. That is why the Apostle says: “…we eagerly wait for it with perseverance”, (25). The Apostle constantly confirms this: he underlines the work of the free and divine grace, yet there should be no negativity displayed by the believer! c. Through patience, the believer maintains his hope to enjoy the fullness of the work of the Spirit, and awaits the proclamation of eternal glory for God’s children. This same patience is a divine gift which we receive through the presence of God Himself. 1 In Rom. hom 14 2 In Ioan . tr 86 :1 3 Ser. On N.T. 55:7 199 The Holy Spirit Himself supports us in our struggle- even in the simple issues and moments of weakness. The Apostle states: “Likewise the Spirit also helps in our weaknesses…” (25). St John Chrysostom writes: [So that you may know that you do not stand alone facing the struggles and dangers, but that divine grace stands beside you. Even in matters that are completely easy, He works with you, and He plays a role in His union with you under all circumstances1]. d. The Apostle Paul addresses the subject of the assistance of the Holy Spirit to us in our struggles even in moments of simple weaknesses. He intends to arouse our hope and our perseverance as we struggle patiently. He underlines a principal role of the Holy Spirit in our lives as he says: “Likewise the Spirit also helps in our weaknesses. For we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God, (26, 27). St John Chrysostom2considers that “the Holy Spirit”, who intercedes on our behalf, refers-in these verses- to the hearts inflamed by the Holy Spirit through the “gift of prayer”. The Holy Spirit does give to some-more than others- the gift of prayer…for the Spirit suggests to the holy souls what to pray for on behalf of their fellowmen and sisters. That is because they do not know what matters are appropriate and need to be prayed for. St Paul prayed and asked to see Rome; and Moses prayed as he yearned to see Palestine (Deut 3: 26); Jeremiah prayed on behalf of the Jews (Jer 15: 1); and Abraham interceded for the people of Sodom (Gen 18: 23). Although these prayers were valuable as they revealed how these saintly hearts were filled with love towards others, yet St John Chrysostom finds that these saintly people neither knew the appropriate manner nor the things for which to pray...for a person needs the Spirit to assist and guide him when he prays even on behalf of others. The Spirit offers assistance not only in prayers made on behalf of others, but also assists the person himself. According to Fr Ishak, the disciple of St Anthony, [Sometimes we pray for matters that oppose our salvation. Through His divine care, He rejects our requests, for He sees far more than we do what is truly beneficial for us. This is what took place with the teacher of the Gentiles (St Paul) when he prayed that God would remove the thorn and messenger of Satan which He had allowed for his own benefit: “For this thing I be sought the Lord thrice, that it might depart from me. And he said unto me, “My grace is sufficient for thee: for my strength is made perfect in weakness”“ (2 Cor 12: 8, 9), 3]. St Augustine comments on the Holy Spirit who groans within us as follows: [The Holy Spirit does not groan in and within Himself in the Holy Trinity and in His eternal essence…but He groans in us- that is, he makes us groan. That the Holy Spirit makes us groan is not to be considered a simple matter, for He brings us to the realization that we 1 In Rom. hom 14 2 Ibid 3 Cassian: Conf 9:34 200 are strangers living in the land of our estrangement. Moreover, He teaches us to look forward to our homeland and therefore we groan as we greatly yearn for it1]. 3-Justification through the Lord Jesus Christ : First: Comprehending God’s Plan for those who Love Him The Apostle underlines the necessity of the believer to comprehend God’s redeeming plan in his own personal life. He states: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose”, (28). God’s plan for us is sublime: He does not change the flow of events and circumstances according to our personal whims. He transforms all matters- without exceptions- to build up the soul of the true believer. The result is that all things, even opposing conditions, work for the glory of the believer. St John Chrysostom comments on these words and says that it is appropriate for believers to accept what the Holy Spirit suggests to them, rather than chose for themselves a way of life based on their way of thinking and which they think is beneficial to them. There are many issues which seem to be beneficial in man’s eyes but which cause much harm. For example, a person assumes that a quiet life that holds no dangers or troubles is good for him. That is why the Apostle prayed God three times to lift away his troubles and temptations; and the answer came to him: “My grace is sufficient for thee: for my strength is made perfect in weakness”, (2 Corinthians 12: 8, 9). In other words, Let us leave all matters in the hands of the Holy Spirit so that they may be transformed for the edification of our souls. Once more, St John Chrysostom confirms that all things which seem painful work for the good of those who love God. As for those who do not love Him, then even things that seem good and holy work against them if they do not return lovingly to Him. Some of St John Chrysostom’s words in this context are: Even certain hardships, poverty, imprisonment, starvations, deaths, or any other disaster we encounter, God can transform all things to have opposing results Just as all things that seem harmful become beneficial for those who love God, so even beneficial matters become harmful to those who do not love Him. [He cites examples of the Jews who did not benefit from the good Law, but they stumbled even in the Lord Jesus Christ]. St John Chrysostom2 Addressing the righteous and the wise, the message is: “all things work for the good to those who love God”. As for the weak and the foolish, the message is that all things oppose a foolish person (Prov 14: 7) for he does not benefit from success nor does he improve through disasters…for a person is more easily overcome due to success than due to failure. Indeed, failure sometimes forces a man to stand up involuntarily, to attain modesty, and through his sadness gains beneficially as he despises sin and 1 In Ioan. Tr 6:1 2 In Rom. hom 15 201 improves himself. In contrast, success might propel a person to delusions of pride and vain glory. Fr Tadros1 What does St Paul intend to convey by his words: “all things” other than a reference to these severe and horrific pains that happen to us?! It is true that the heavy burden of the Lord Jesus Christ becomes light in spite of our weak love. St Augustine2 St Jerome3mentions Job as a living example of someone for whom damages were transformed into benefits. The enemy left nothing unharmed in Job except his tongue so that he might blaspheme. However, all these turned to his benefit, and God came and spoke to him as a friend would speak to a friend. Many of the fathers comment on the description of those who love God which reads as follows: “to those who are called according to His will” (28). We quote some of these comments: If the invitation and message alone were sufficient, why has everyone not been saved?.. The invitation alone does not achieve salvation. The intention of the invited is essential. The invitation does not obligate nor force them, for all have been invited, but not all respond to the invitation. St John Chrysostom4 The Savior Himself says: “If ye continue in my word, then are ye my disciples indeed”, (Jn 8: 31). Is Judas counted as one of his disciples since he did not remain steadfast in the Lord’s teachings? Are they counted as His disciples of whom it is reported: “When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?!..(Jn 6: 59-66). Has not the Bible called them “disciples” although they were not true disciples since they were not steadfast in His teachings in the way He indicated: “If ye continue in my word, then are ye my disciples indeed”, (Jn 8: 31). They did not persevere because they were not true disciples. They were not true children even though they seemed or were considered to be so. Therefore we call people as “the chosen” and “the disciples of the Lord Jesus Christ” since they have been given that name when they became renewed (through Baptism) and when we find that they live in purity. However, this becomes a reality if they remain constant in the path to which they have been called… St Augustine5 Second: God is Concerned with our Glory 1 Cassian: Conf. 6:8 2 Grace & Free will 33 3 On Ps. Hom 6 4 In Rom. hom 15 5 Reproach & Grace 22 202 The divine Spirit transforms even the events that seem harmful into ones that will be beneficial for us since we are called according to His will. We may then wonder “What is that divine will? The will of God is to raise man to glory. God does not need man to worship or serve Him, for He loves mankind as His children and desires them to have fellowship in His glory. This is the matter that preoccupies God concerning His chosen ones, and which He has previously declared, and St Paul repeats in these words: “…to be conformed to the image of His Son, that He might be the firstborn among many brethren,” (29). Note the sublimity of this honor! For we receive by grace that which the only Son possesses naturally. He did not find it sufficient to have us conform to Him, but He added another point: “that they might be firstborn among many brethren…”.(29) St Paul uses all available means to establish this relationship with utmost clarity. St John Chrysosotom1 The inspired Apostle has used the expression “firstborn” on four occasions: once, in (Col 1: 15) “…the firstborn over all creation”; again in (Rom 8: 29) “…the firstborn among many brethren; also in (Col 1: 18) “…the firstborn from the dead…”; and another time as an absolute expression- without attaching another word to it- he says: “But when He again brings the firstborn into the world, He says: “Let al the angels of God worship Him”,(Heb 1: 6) In what sense does the Lord become firstborn among many brethren? It definitely becomes clear that for our sake-who are body and flesh by birth- He was born among us and shared as well our body and flesh (Heb 2: 14). He did so in order to transform us from corruption to incorruption, and that through occurs by our being born again from above by the water and Holy Spirit. He Himself opened the path to this birth as the Holy Spirit descended upon the waters during His baptism. In this manner, everything becomes firstborn for those who are born spiritually. He has designated as “brethren” all those who share with Him this birth, and follow in His footsteps by being baptized with water and the Holy Spirit. St Gregory, Bishop of Nicea2 Let us understand the words “…conformed to the image of His Son” (29) This applies to our inner person. That is why the Apostle says in another quote: “And do not be conformed to this world, but be transformed by the renewal of your mind…”, (Rom 12: 2). Inasmuch as we shall change from the image of this world, so we shall conform to be children of God. We could also comprehend these words as follows: Just as He became conformed to our image and so appeared to be dead, so we too become conformed to Him by being immortal. This fact is related to the resurrection of the body. St Augustine3 1 In Rom. hom 15 2 Adv.Eunomius 2:8 3 City of God 22:16 203 In the flesh, the Lord became our leader (our firstborn) into the kingdom of heaven and into the presence of His Father, telling us: this is the path, and the door; and through me all will have to come in, (Jn 14: 6; 10: 9). Pope Athanasius the Apostolic1 Saint Paul the Apostle treats the subject of God’s choice or His appointment of His chosen ones by confirming that there is no forceful pressure or obligation to accept the grace of God. Indeed, God appoints those whom He knows would accept His grace with their total freedom, and as St Paul explains: “For whom he did foreknow, he also predestinated…Moreover whom he predestinated, these He also called; whom he called, these he also justified: and whom he justified, these he also glorified” (29, 30). Note that in this passage God “foreknew that they were His”, and therefore He chose them. Indeed, His designation and appointment was not based on any prejudice or favoritism, but on His foreknowledge of them. This does not imply that they were to be credited for anything except for their acceptance to His call, and their response to His work in them through perseverance and struggle. God is the One who calls, who justifies, and who glorifies, yet there should not be any negativity in our response! St John Chrysostom comments on the justification and glorification that God bestows on us as follows: [He has justified us by renewing the font of baptism, and those He justified He glorified by the blessing which is by the adoption2]. Many have actually been called and justified (by baptism through faith), and those who continue to the end, these are the ones “He also glorified” and this has not yet been fulfilled. Although these two matters- His invitation and justification- have not been fulfilled concerning those spoken about previously, yet until the end of the world there are still many who will be invited and justified. The Apostle has used the past tense- even concerning future events- and as though God has prearranged and prepared these matters from the beginning of time. St Augustine3 Third: God Accompanies Us in Our Spiritual Struggle God’s gift to us is that He has designated us based on His foreknowledge concerning our positive reception to His work within us. Based on that, He has also called us, justified us through baptism, and glorified us by adoption so that we may become similar to the image of His Son. Moreover, He stands with us throughout the days of our struggle so that we could say with the Apostle: “What then shall we say to these things? If God is for us, who can be against us?!” (31). St Jerome comments and says: [ If God Himself has come (to the believer), then even those matters that seem to be against him are transformed to be assets for him…a believer who cherishes God’s laws is not hindered by any person or by Satan or anything else! If you were to strip him of his money, it would be more reason to reward him; if you were to badmouth him as an evil person, then this evil would be counted as a source of 1 Against Arians 2:61 2 In Rom. hom 15 3 Reproach & Grace 23 204 new brilliance before God. If you were to deprive him of food, he would be glorified all the more and his reward would be greater. If you were to lead him to his death – which is the worst thing that could happen to anyone- then you would be binding him with the wreaths of martyrdom. What path of life is like that? It is a way kind of life that nothing can stand before it, and even those who plan to inflict harm do not constitute a baser member than those who serve him?! That is why he says: “If God is for us, who can be against us?!”1]. Fourth: Redemption is the Greatest Gift There is no doubt that God’s sublime love, revealed in sacrificing His only Son for our sake, draws all our emotions and absorbs all our feelings as we stand in awe and wonder “what can we ask after that”?! The Apostle says: “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?!” (32). He has offered His Son as a sacrifice, though we were still enemies, in order to be reconciled with us. So what can He withhold from us after the reconciliation?! Or, as St John Chrysostom says: [The One who has granted great things to His enemies, would He not grant the lesser matters to His friends?!2]. The Apostle says: “He who did not spare His own Son, but delivered Him up for us all” (32) so that the Father appears to be the One who presents the cup to the Son. However, the Son also, due to His love, wished to drink of the cup so that the sacrifice is shared: “The Father sacrificed His Son, and the Son offered Himself. Accordingly St Augustine says: [The One who presented the cup is the same as the One who drank of it. The Apostle himself states that: “…as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour,” (Eph 5: 2)3]. St Ambrose comments as follows: [The chosen vessel alone clearly reveals the divine love, for each of the Father and Son have sacrificed: The Father sacrificed by not having pity towards His Son for our sake, (Rom 8: 32); and the Son was sacrificed for “He gave himself for me”, (Gal 2: 20)4]. Fifth: Watching Over us to the Very End The Divine Redemption is undoubtedly the most sublime gift that God has given to mankind. Indeed, this has revealed His perfect love- not through words and emotionsbut through the sacrifice made on the Cross. Moreover, the Cross remains to be an event that transcends time; and the Crucified continues to shepherd mankind even after His ascension into the heavens. He seeks to draw all and bring them into His eternal glory…from His heavenly home, His care is constant and uninterrupted as He seeks to bring us into the place where He lives. This divine care leads the Apostle to courageously say: “Who shall lay anything to the charge of God's elect? It is God that justified. 1 In Rom. hom 15 2 Ibid 3 In Ioan tr 112: 5 4 Of the Holy Spirit 1:12(129) 205 Who is he that condemned? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also make intercession for us”, (33, 34). He does not abandon shepherding us; and He continues to intercede for us as He holds on to that same love for us. The Spirit Himself makes intercession for us with groanings which cannot be uttered (26). The Lord Jesus Christ has died and intercedes for us; and the Father did not show pity for His Son for your sake. He has chosen and justified you, so why are you still afraid?! St John Chrysostom1 He intercedes for us daily and washes our feet. We too need to wash our feet daily as we take spiritual steps and walk in truth. In this manner we will be conforming to the Lord’s prayer and saying: “Forgive us our debts as we forgive our debtors”, (Matt 6: 12). St Augustine2 May we continue in prayer for one another just as the Lord intercedes on our behalf. St Augustine3 St Ambrose4 finds in these apostolic words that the doors of God are open to every soul that turns to Him. He himself has used them in his response to the followers of Novetianus who had shut the door in the face of those who had returned and repented after having denied the Lord Jesus Christ, or after they had committed atrocious sins. In this manner their burden had become multiplied by despair. 4. Our Love for the Lord Jesus Christ and His Justification : The Spiritual Law and the Lord’s Love: St Paul moves from the topic of the Mosaic Law which exposes sin and provides no solution for it (Chapter 7) to the topic of the spiritual Law which is the spiritual life in the Lord Jesus Christ. The Apostle reveals the work of the Hoy Spirit within us through the Lord’s redeeming act. He lifts us up from being preoccupied with the body to concerns of the spirit; and instead of slavery, He grants us the spirit of adoption as God’s children. He sanctifies our souls and bodies, granting us inner resurrection as well as the hope of the resurrection of the body. The Lord supports all our struggles despite our weaknesses, and transforms all things to our benefit so as to achieve His ultimate goal for us which is to lead us to “our heavenly glory”… in view of this amazing divine task, which is the fruit of the Lord’s incarnation and sacrificial offering of His life on our behalf, the Apostle could find no other way but to respond to this love with love. Therefore he sings of his love of the Lord Jesus Christ by praising and saying: “Who shall separate us from the love of Christ? 1 In Rom.hom 15 2 In Ioan. tr 56:4 3 Ibid 58:5 4 Conc. Repent. 1:3 (14) 206 Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, “For thy sake we are killed all the day long; we are accounted as sheep for the slaughter”. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord”, (35- 39). This song of praise has touched the heart of the Church and drawn all her children to yearn for suffering each day for the sake of the beloved Lord. They wish to offer their lives as a sacrifice of love to the One slain who first loved us by offering His life as a sacrifice on our behalf. Pain and tribulations no longer destroy the soul. Indeed, they have become the reason for joining the procession of conquest and victory under the leadership of the suffering and crucified Lord Jesus Christ. “For your sake we are killed all day long”…Clearly, we shall depart carrying many wreaths for we live for many days. In other words, we gain many more wreaths than the number of days we live for it is possible to die during a day more than once, and not just once or twice. Whoever is prepared to do so continue to receive full reward constantly. The Apostle also reveals that our bodies have become a sacrifice. Therefore we should not be disturbed or confused when God asks us to offer them. It is truly an amazing matter, for we are not only conquerors; but we are conquerors due to the same matters that have been placed to harm us. We are not just conquerors, but we are “more than conquerors” as we achieve victory easily and without fatigue or strain…for God wrestles on our side. Therefore have no doubt, for even when we are struck we are considered better than the strikers. If we are banished, we conquer our oppressors, and if we die, the ones who are alive (who killed us) continue in strife…they do not fight mankind but oppose the Almighty who is invincible! St John Chrysostom1 The expression in (Proverbs 9: 2) “She hath killed her beasts” refers to the martyrs in every city where they are killed daily by unbelievers for the sake of the Truth. They shout with a loud voice saying: “For your sake we are killed all day long: We are counted as sheep for the slaughter”. St Hippolytus2 Nothing of these hardships can separate the believers, or tear away those who adhere to His Body and Blood… 1 In Rom. hom 15 2 Frag. From Comm on Prov 9:1 207 Persecution is the choice and concern of the heart. God permits it to happen in order to test and justify us. He wishes to justify His people constantly, yet His help does not abandon believers in the midst of hardships and at all times. Caprianus the Martyr1 The words “all day long” in this passage refer to all the ages when we suffer persecution and are killed as sheep. The day does not refer to a day made up of twenty four hours but to every period during which believers suffer pain and die for the sake of the Lord Jesus Christ. St Iraneous2 We might wonder: Is it possible for the angels or powers to separate us from the love of God and the Lord Jesus Christ? He does not say that intending to indicate that the angels or the others powers try to do so-God forbid! Rather, he is trying to underline his great love towards the Lord. Indeed, he does not love the Lord for the sake of the things pertaining to Him (even if they were the heavenly ones), but it is for the sake of the Lord that he loves the things that pertain to him. His only focus is on the Lord and the one thing he fears is to fall short in His love for the Lord. This matter in itself is more terrifying than hell; whereas the joy of love is a yearning that he cherishes more than the thought of His kingdom. St John Chrysostom3 St Ambrose4 notes that in this apostolic discourse the Apostle makes no distinction between the love of the Father and the love of the Son, (35, 39). This is a sign of the unity of the Divinity, as we sacrifice all things for the sake of our love towards God. 1 Ep. 7:5 2 Adv. Haer 2:22:2 3 In Rom. hom 15 4 Of the Christian Faith 5:16 (187)
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