ALL ARE DESCENDENTS OF THE SAME ADAM In addressing the issue of the lineage of the Jews from Adam according to the flesh, St Paul underlines that Abraham was righteous while he was uncircumcised as well as when he was circumcised. This was due to his faith which made him the spiritual father of every true believer. In this Chapter, the Apostle intends to reveal, without any abuse, that this man Abraham, who had the greatest faith, was Adam’s son. Therefore he was one of those who had fallen under the rule of death due to Adam’s rebellion, and who needed the One who would redeem him…In other words, Abraham himself had to be justified through the Lord’s righteousness; and without faith this would not have been possible. In this context, St Jerome says: [Before the coming of the Lord Jesus Christ, Abraham existed in the lower places, whereas after His coming, the thief was taken to Paradise1]. The Apostle intentionally seeks to draw everyone’s attention- both Jew and Gentile- to the righteousness of the Lord Jesus Christ, and whom Abraham himself desired, (Jn 8: 56). That is of greater importance than boasting to be a physical descendent of Abraham. The Chapter begins by revealing the fruit of God’s righteousness. St Paul speaks about our condition as Adam’s children, and that includes Abraham too. He then goes on to speak about our condition through the second Adam or the new Adam. 1- The Fruit of the Lord’s Righteousness 1-11 2- Adam and his Children under the Rule of Death 12-14 3- The Second Adam and Grace 15-21 1- The Fruit of the Lord’s Righteousness: It is typical of St Paul to underline the positive points before addressing negative matters. In this Chapter, before speaking about the negative condition of Adam and his descendents under the rule of death due to insubordination- and including Abraham among them; he begins by revealing the positive results of righteousness. These are the fruits which all the spiritual children of Abraham enjoy, and they can be summarized in the following points: First- Enjoying peace with God (1) Second-Enjoying grace in the present and hoping in eternal glory (2) Third- Transcending all tribulation (3, 4) Fourth- Receiving the gift of the Holy Spirit, the Grantor of love (5) Fifth-Experiencing God’s love in the Cross (6-11) Note the following aspects in these sublime fruits: a. We enjoy meeting the Holy Trinity and experience His love and work in us: (Peace with God the Father, pouring of love by the Holy Spirit who lives in us, experiencing the divine love through the Cross of our Lord Jesus Christ). b. Fruit on an eternal scale, for we are eternally reconciled and glorified…however, we do receive a warranty in our present life: “this grace wherein we stand’, (2). Let us now elaborate on these fruits: 1 Ep.60:3 114 First: Enjoying peace with God “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ”(1). It seems to us that the “peace with God’ that is mentioned in this verse has a different meaning than the “peace from God’ mentioned in (Romans 1: 7); or “the peace of God, which passeth all understanding’ mentioned in Phil 4: 7. The divine peace which we enjoy is “an inner peace’ which God grants as a spiritual blessing that leads a person to exist in harmony with his aims and behavior. As a result, that person lives and works spiritually and physically with the peace of God and to the glory of His kingdom. God also grants such a person to have peace with others, and to desire to sacrifice his whole life for them through the Lord Jesus Christ. Concerning the “peace with God’, this implies a total change in our condition as we move from a state of animosity- in which we were, to a state of being adopted children, of love, and of friendship…or it could indicate a liberation from a condition of decline due to sin and rebellion into a condition of reconciliation with the Father, achieved through the Blood. As a result, we are counted by the Lord Jesus Christ the only Son as His children, and as the object of His joy and pleasure. This is the first fruit of the “righteousness of God’. We disappear in Him and become counted righteous and reconciled in Him while we live in true peace with the Father. In agreement with this thought, St Peter the Apostle says: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit,’ (1 Peter 3: 18). St John Chrysostom comments as follows: [what does the Apostle intend when he says that “we have peace’? Some explain it as an outcome of not being in contradiction through rebellion against the Law. Personally, we consider that this is relevant specifically to this present discussion; for having debated at length on the subject of faith, and having given faith the first place before justification through deeds, no one should imagine that what he has said could serve as a basis of degradation. That is why the Apostle says: “May we have peace’; with the implication of “may we not sin again’, “may we not go back to our old condition’. Indeed, this would lead to waging war with God. How can we attain such peace? Through the Lord Jesus Christ we can secure this condition now more than ever. When we were burdened with sin, we were liberated from them all through Him; therefore we can retain that peace now even more than before. There is a difference between accepting peace where it was not there before, and between retaining it once we possess it. Surely, receiving it is harder than retaining it; yet what is hard has become possible and has been fulfilled. Therefore, we should strive to attain what is easier by holding on to the Lord Jesus Christ who has granted us the blessing that is harder to get…He has reconciled us while we were at war with God, therefore it is conceivable that we remain in a state of reconciliation 1 ……]. In other words we, who were in a state of animosity with the Father, have entered into peace with Him through the Lord Jesus Christ. How much greater that peace will be when we maintain this condition now that we have been reconciled to Him. However, this will be achieved by the Lord Himself as well as through our own personal effort. Let us maintain “peace’ as a divine gift while at the same time entering into a close relationship with Him! St John Chrysostom says: [When we were estranged, He has 1 In Rom. hom 9 115 brought us to Him in order to draw us close to Him. How much more will He protect usnow that we are close?!1]. Second: Enjoying grace in the present and hoping in eternal glory “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (2) Time does not terrify us any longer. For many, the past has gone by and is lost, the present is painful, and the future is unknown. As for us who have entered with faith into “the righteousness of the Lord Jesus Christ’, the past represents a blessing to us. We see the events of the redemption, which have transpired as history, to be still alive and affecting our depths and our behavior. The present is joyful for us as we live by the “divine grace’ for we enjoy peace with God. Concerning the future, it has been uncovered since we live “in the hope of the glory of God’. In this manner, time is neither terrifying nor lost any longer: the past is active in the present, and the present is a warranty to the future, and the future is coming up through the warranty of the present… Faith in the Crucified has opened to us “this grace wherein we stand’. The grace of being adopted children which we have received through the Holy Spirit in the waters of baptism (Jn 3: 5). Through baptism, we experience the events of the Cross and the resurrection as an actual and present reality. Consequently, we hold dear the grace of enjoying the eternal glory of God as “heirs of God, and joint-heirs with Christ’, (Rom 8: 17). St John Chrysostom comments on these apostolic words (Rom5: 2) as follows: [Allow me to ask you to meditate on how the Apostle underlines constantly these two points: God’s role, and our role. Concerning God’s role- in every way- there are many matters, numerous and various; for He died for us, reconciled and bought us for Himself, and granted us unspeakable grace. Concerning our role, we only offer a living faith. That is why he says: “we have access by faith into this grace…” Ask me: What is this grace? You have been counted worthy of knowing God, you have been snatched away from sin, introduced to the Truth, and received all the blessings of baptism!! The purpose of bringing us to Him is that we accept these gifts. Indeed, we have not been granted the forgiveness of sin only to be reconciled, but also in order to receive endless blessings. God has not limited His gifts to the above blessings, for He has promised us other ones which transcend expression as they transcend our comprehension and language. He therefore does not speak about them to us. However, as he speaks about grace, the Apostles explain those we have received in our present life and reveals things to come as he says that we “…rejoice in hope of the glory of God” (2). The Apostle rightly says “this grace wherein we stand’ since this is the nature of God’s grace: without end and without limits. Contrary to matters related to mankind, we enjoy greater gifts constantly through grace. To illustrate what we mean, we give this example: When a person receives glory or authority, he does not retain these eternally for they are ultimately withdrawn from him. If this does not happen by means of another person, death will certainly come and deprive him of all that. As for the gifts of God, they are not subject to such factors since no person, circumstances, catastrophes, or even the devil or death can steal them away. On the contrary, when death comes, we are all the more certain of our inheritance and entitlement to the divine gifts; and we enjoy them all 1 Ibid 116 the more…that is why the Apostle says that we “…rejoice in hope of the glory of God” He wishes us to learn the conditions of having a believer’s soul so that we might be confident that blessings have been provided. On this account, we rejoice that we have actually attained these gifts…which he has called “glory’, for it is fellowship in the glory of God1…]. In this manner, St John Chrysostom focuses on the expression “wherein we stand” as it is an indication of the continuity of the work of divine grace in our lives. Once we have submitted to His grace, accepted it, and responded to it, it does not stop working. Indeed, its work becomes more powerful and brilliant with time. Moreover, when it is time for us to depart out of this world, we will enjoy fellowship in the divine glory. Third: Transcending all tribulation Some might wonder: Belief in the Lord Jesus Christ leads us to Him who grants us His righteous. Consequently we enjoy peace with God, and our hearts are filled with hope of the glory of God. But we ask: What is the role of this righteousness in our lives in moments when we are confronted with tribulation for these occur all the time? St Paul answers this question as he proclaims that the Lord Jesus Christ, through His righteousness with which He divests us, tears away these difficulties and raises us above them. Consequently, we transcend them or go through them while we regard them as precious since they represent the mystery of our nomination for more and greater blessings. In this manner, our hope is not destroyed by despair. On the contrary, it becomes stronger due to our patience throughout our trials, and as St Paul states: “And not only that, but we also glory in tribulations, knowing that tribulation produces patience; and patience, character; and character (or experience), hope…” (3, 4). Apparently, the work of the Lord Jesus Christ not only affects eternal glory but also touches our daily life. However, it does not do so by changing the circumstances all around us so that we might enjoy temporal peace. It affects us by changing our inner hearts and thoughts and consequently enables us to transcend pain. We get to consider that pain is the path to fellowship with the suffering Lord, and the means of being chosen due to our patience. In this context St Peter says: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory” (1 Peter 1: 7); and St James says: “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life” (James 1: 12). St John Chrysostom comments as follows: [Even as we go through hardships in our present life, (the grace of God) grants us the power to sparkle and to become more worthy of our reward… Now, let us meditate on the forthcoming matters. Even as we consider the matters which cause grief, we are joyful. Great are the gifts of God! Nothing is despicable in them. Note that in order to attain superficial material benefits, struggle and pain and hardship go hand in hand. Nevertheless, the honors and the rewards bring along joy as well. But in the context of a believer’s life, the situation is different since the taste of tribulation is not less than the taste of the rewards. In our present life, we find secondary trials but we find hope in the kingdom of God. We face terror now, but there is the expectation of blessings…He sets out the penalty first here on earth before rewarding the 1 Ibid 117 crowns for he states that we should “glory (boast) in tribulation…and he mentions himself to his hearers as an example in order to encourage them. They should glory in tribulations not only on account of future expectations but also on account of the present since trials are inherently beneficial. How can that be? Because hardships give us the quality of patience. That is why, after having stated that we are glorified in tribulation, he explains why that is so: “…knowing that tribulation produces patience and patience, character; and character (or experience), hope…” Tribulations, which by nature reduce hope to a distant commodity, become a factor in promoting hope and confirming it. Before receiving the forthcoming blessings, tribulations produce a tremendous fruit which is the fruit of “patience’. This transforms the tested person into an experienced individual, while at the same time contributing- to a certain degree-in the forthcoming events by granting within us a passionate hope. Nothing could incline a person to hope to receive blessings more than a righteous conscience... indeed hope is granted, yet it is not hope in human or earthly matters which quickly vanishes and disappoints expectations…no, our share or reward is not of that kind. Our hope has a firm and definite quality since the Giver of the promise lives eternally. We, who rejoice in Him, even though we shall die, yet we shall arise again. Therefore our hope will not be disappointed…1]. The saints recognize the blessing of facing tribulation in this world, for it glorifies them inwardly before God. This glory will be more evident in the life to come. This has led St Jerome to say the following: [A saint does prays for tribulation rather than for comfort]2. When we turn to the words of St John Chrysostom, we note his amazing evangelical concept of the word “patience’. He considers patience to be a “reward’ and not just some human endeavor or ability to tolerate hardships…How could that be? It is because “patience’ is a feature that marked the life of the Lord Jesus Christ of whom we are told: “…endured the cross, despising the shame…For consider him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls…” (Heb 12: 2,3). In another passage, the Apostle says: “Now may the Lord direct your hearts into the love of God and into the patience of Christ” (2 Thes 3: 5), Therefore patience is a divine blessing or a fellowship and sharing in “the patience of the Lord’. This provides the soul with sweetness even while struggling with tribulations. This is what the Beloved John confirms in these words: “…your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ” (Rev 1: 9). Therefore tribulations produce patience, and this constitutes fellowship and sharing in the patience of the Lord Jesus Christ!!! Fourth: The gift of the Holy Spirit, the Grantor of love The Lord Jesus Christ proclaims His righteousness within us and so elevates us above pain. He transforms hardship into a source of glory even while we live on this earth. Therefore let us endure these hardships armed with His patience, and hold on to the hope for eternal glory. Besides, through His Holy Spirit, He grants us “the love of God’ which He pours within our hearts to support and save us from disappointment. In other words, our patience during tribulations and our tolerance of pain does not depend on our own strong determination or on our human capacity; but they are the result of God’s work 1 Ibid 2 On Ps. Hom 39 118 within us. He generously pours His love upon all who struggle spiritually for the sake of His name and through the power of His grace. The Apostle says: “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (5). The mystery of having power during hardship and the blooming of hope in our hearts is a gift of the Holy Spirit who lives within us and who grants the unchanging love of God generously. St Paul uses the words “has been poured out’ as though this is done without limits and as something that is poured out from heaven to fill the heart. The Apostle does not use the expression “has been given’. Rather, he says “has been poured into our hearts’ to indicate its richness. This is the greatest gift: He has not granted the heavens, the earth, or the sea. He has granted us what is more precious than all that, for He has made us human beings into angels. Indeed, He has even made us children of God and brothers of the Lord Jesus Christ. Then, what is this gift? It is the gift of the Holy Spirit! Had He not desired to reward us with great crowns for our struggle, He would not have granted us such gifts which are capable of supporting us in our struggle. It is in this manner that He proclaims His warm love with which He honors us. Rather than granting us this gift gradually, or little by little, He does so by pouring generously His Holy Spirit who is the Source of divine gifts; and He does so before the struggle begins. Even though you may not deserve in any way, He has not despised you. Indeed, He has granted you the love of your Debtor as a powerful and supportive Helper. That explains the words of the Apostle: “…hope does not disappoint…” for all things are granted in the light of God’s love and not due to our own good deeds. Having indicated the gift of the Holy Spirit, St Paul goes back to the theme of the Cross. St John Chrysostom1 The Apostle desires to proclaim that God’s love has been poured into our hearts through the Holy Spirit who dwells in us…this holy love is so utterly sublime and St John the Beloved informs us that this love not only comes from God but it is God Himself: “God is love; and he that dwelleth in love dwelleth in God, and God in him” (1 Jn 4: 16). Fr Youssef2 By these apostolic words, we understand that the Holy Spirit is not the performer but He is the provider and source of the abundant divine love. St Ambrose3 Just as your body is considered dead when it is stripped of its spirit, that is when the soul has departed from it, similarly your soul is dead without the Holy Spirit. In other words, your soul without love is considered dead. God’s love, which is poured into our hearts and granted through the Holy Spirit, unifies the many souls into one soul; and the many hearts into one heart. How much 1 In Rom. hom 9 2 Cassian: Conf 16:13 3 Of the Holy Spirit 1:8 (94) 119 more are the Father, Son, and the Holy Spirit united in the one God, the one Light, and the one Beginning?! Being members united as one entity together, what is it that establishes this unity other than love which brings us together?! May you have loved in order to gain everything. Indeed, without love all that you might have would be useless. What you do need to know is that the love we are speaking about refers to the Holy Spirit. Listen to the words of the Apostle: “…love of God has been poured out into our hearts by the Holy Ghost who was given to us’. St Augustine1 [On the work of the Holy Spirit in the hearts of martyrs by the pouring of the divine love within them]. He has made them martyrs through the active role of the Holy Spirit within them. This enabled them to tolerate the hardship of all kinds of persecution, and to shine brilliantly with the divine fire. In this manner, the warmth of their love to spread the Word did not diminish. St Augustine2 St Paul says: “…love of God has been poured out into our hearts”; and so that no one would imagine that the love of God is due to his own credit, the apostle adds: “by the Holy Ghost who was given to us”. Therefore in order to love God, receive Him to live within you; and so “Love’ Him will reside in you. This means that His love will direct, energize, and enlighten you. Angels and human beings receive wisdom only when they enjoy fellowship in this wisdom. Through the Holy Spirit, who pours love into our hearts, we become united and attain wisdom. St Augustine3 [The love of God, which is poured into our hearts by the Holy Spirit, enables us not only to fulfill the commandments of the Law, but also to delight in fulfilling the biblical commandments which seem difficult and impossible: ] “…because the love of God has been poured out into our hearts by the Holy Ghost who was given to us”, (Rom 5: 5). Such love enables a believer to be free of all other concerns and of any desire to do what is forbidden, while he never neglects matters he has been ordered to fulfill. He constantly yearns for God’s love as he strives towards his goal without giving in to trivial pleasures. Indeed, a believer does not seek even such matters that are permissible to him. The Law permits having a legal wife, and this places a restraint on pleasures and crudeness since it indicates that having one wife should be enough. However, this does not cancel stirrings of physical desires and the difficulty of quenching the fire which is constantly being provided with fuel; even though it is not allowed to run loosely outside…As for those who are filled, through the grace of the Savior, with the holy love of purity, they demolish all the thorns of physical passions by the fire of divine love… 1 In Ioan, tr 9:8; 39:5; 27:9; 32:8 2 Ibid 94:2 3 Ser. On N.T. lessons 78:4; Harm. Of the Gospel 1:34 120 The same applies to those who are satisfied with paying the tithes and firstlings they definitely go wrong in the manner of distribution or quantification…As for those who have not rejected the Lord’s advice, but have abandoned all their possessions to the poor, and have carried their Cross and followed the Grantor of grace, sin has no authority over them. Indeed, they have no anxiety concerning their daily food A person who pays tithes and firstlings definitely struggles to be free from the power of sin. As for the one who has followed the grace of the Savior, he has become liberated of the love of possessions… Fr Theonas1 Fifth: Experiencing God’s love in the Cross The Apostle speaks about “the righteousness of the Lord Jesus Christ’ and relates the work of the second Icon, who is the incarnate Word of God (the Lord Jesus Christ), to the work of the first and third Icons. It is through the righteousness of the Lord Jesus Christ that the Father grants us His Holy Spirit (the third Icon) to dwell in us and to pour His divine love within us. In other words, “man’ is the object of pleasure of the one God having three icons or manifestations. God works incessantly to raise man to His glory for “man’ is His son, his darling, and friend who will live eternally with Him. The Holy Trinity works within us by pouring God’s love within our hearts. This love has been revealed in the fullness of its depth in the redeeming work of the Lord Jesus Christ. Accordingly, St Paul says: For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that, while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God through the death of his Son; much more, being reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation, (6-11). This is what the Holy Spirit proclaims in us: God’s sublime love to be reconciled with us through the Cross. In this proclamation, note the following: (a) St Paul names this proclamation as “the love of God poured out in our hearts’. There is a difference between having intellectual knowledge about the Cross and having empirical, practical knowledge. Intellectual knowledge can be enjoyed through the study of the Holy Bible, namely through the testimony of the Law, and the prophecies. These have paved the way to our comprehension of the mystery of redemption or the mystery of God’s love through the Cross. Empirical knowledge, on the other hand, is granted by the Holy Spirit to our innermost depths. He carries the soul and soars with it towards the Cross where she meets with her crucified Bridegroom and realizes His love for her, As a result, she is ignited by the flames of true love, and yearns to reciprocate that love. (b) This love which the Holy Spirit pours into our hearts is nothing new for God. It has been in His plan since eternity, but He has carried it out for our redemption at the convenient time, or “at the set time’, or “in the fullness of time’. We are told : “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons, (Gal 4: 4,5). 1 Cassian: Conf 21:33 121 (c) God has offered this love for our sake while we are, as St Paul states, “weak’ and “sinners. We are “weak’ for we are overcome by sin and fall under its power and slavery. Besides, we are “sinners’ as we have not only submitted to sin due to our weakness, but we also have fanned its fire and indulged in it violently and completely with our own free will. Indeed, we indulge in sin knowingly and recklessly. As sinners, we feel that we are weak, and in need of a physician to treat our weakness and to grant us power instead. We also feel we are sinners, in need of the Holy One to grant us unity with Him, and so strip away our corruption and heal us by experiencing His holiness within us. (d) St Paul intends to underline God’s immense love for us. Indeed, the Lord Jesus Christ has offered His life for us while we were weak and sinners. According to human logic, through struggle and hardship, it is possible for someone to die on behalf of a righteous person. Besides, one might imperil his life for a good person. However, it appears impossible that someone would die on behalf of a wicked sinner!! What is the difference between a righteous and a good person? In the rabbinic literature, we are told that a righteous person is someone who tells his neighbor that all what I have belongs to me, and all what you have belongs to you. In contrast, the good person is someone who tells his neighbor that all what you have belongs to you and all what I have belongs to you as well1. In other words, a righteous person acts according to what is fair and gives everyone his due while holding on to his rights as well. As for the good man, he acts in love and desires to give to others what belongs to him. In the Christian understanding, the righteous person is someone who carries the Lord’s righteousness within him; and a good person is someone who carries the Lord’s goodness. It is as though righteousness and goodness are the two features of the Lord shinning in and through our lives. The Lord Jesus Christ has not died for the good and the just. He has died for the sake of sinners rebelling against Him and nursing hostility towards Him. Meditate upon the love of our Lord Jesus Christ who has been crucified for the sake of sinners and enemies; while no one would run to die even for the sake of a good person. St John Chrysostom2 He has loved us while we were His enemies and indulging in sin. In spite of that, the full truth is reported in these words: “You hate all workers of iniquity” (Ps 5: 5). On this account, it becomes truly amazing and divine that even when He despises what is in us yet He loves us. Actually, what He despises in us is the picture of things He has not created in us …He despises what He has not made in us, and loves what He has created in us (He despises wickedness and He loves the soul that yearns for her salvation). St Augustine3 (e).St Paul speaks about the “righteousness’ of our Lord Jesus Christ which proclaims its full reward in the forthcoming eternal life. St John Chrysostom4 considers that the Apostle intended to underline, in this chapter, the joy of the divine promises concerning eternal glory. He does so through the following provisions: 1 The Honorable Treasure In Gospel Interpretation-Epistle to the Romans, p72 (Arabic) 2 In Rom. hom 9 3 In Ioan. Tr 110:6 4 In Rom. hom 9 122 * Faith in God who has promised and is able to keep His promise (1). * Grace that has been granted to us and we stand enjoying it right now (2). * Tribulation which presents us with hope (3,4). * The Holy Spirit that has been granted and pours love into our hearts (5). * The Lord’s death in a manner filled with love, for He died for the sake of sinners and not for the righteous. He died to reconcile and justify us and so making us eternally His sons and heirs…and without the need for Him to die again. The Apostle uses this method to lead us on from one provision to the next. At times, he uses the evidence of our faith in God who has granted us peace with Him and so we have come closer to Him. At other times, he speaks of His grace actively working within us and opening our vision of hope in heavenly matters. A third evidence is His work with us as we go through trials which He transforms into glory, making us have a foretaste of it. A fourth provision is that of His Holy Spirit who dwells in us and declares God’s infinite love. Finally, he calls us to meditate on the Lord’s wounds and crucifixion! All these are evidence that drive us to fully trust His divine promises and to enjoy fellowship in His glory. (f) The matter does not end with certainty that we will receive eternal glory, for the Apostle states: “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (11)…What are the implications of these words? St John Chrysostom considers that we not only enjoy the blessing of redemption here on earth and have hope in eternal glory; but God Himself becomes our glory, honor and joy (pride)…He treats us as a friend deals with his friends, as a lover with his beloved. Therefore we rejoice with Him even more than we rejoice for His kingdom, (although the Kingdom is a separate matter) for we seek to enjoy being with God Himself. In other words, we have been granted reconciliation so that we might enjoy the greatest gift which is being God’s beloved ones. We do not only stand by His side like the heavenly hosts who love Him, but we carry Him dwelling within us seated on His throne! (g) St Caprianus meditates on God’s love as it is expressed in these apostolic words and says: [As we reflect on God’s love and mercy, it is appropriate that we should not be harsh, violent, or severe in reprimanding our brothers. Rather, we need to be sad with those who grieve, cry with those who weep, and lift them up as best we can through assistance and provision of love. We should neither be too harsh in repelling their repentance nor be too lenient and compulsive as they seek fellowship1]. 2. Adam and His Children under the Rule of Death: The discourse of St Paul on the physical fatherhood of Abraham leads us to the topic of the need for Abraham to qualify himself-through his faith and the righteousness of the Lord Jesus Christ. Faith is the evidence of the fruit of Christ’s righteousness in a believer’s life…In the next part, the Apostle explains the submission of all Adam’s children –and that surely includes Abraham- to death. Consequently, there is the need for all to receive the grace and righteousness of the Lord Jesus Christ. This is clear in the following verses: 1 Ep.51:19 123 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come...).(12-14). In this section of the discourse, the Apostle clarifies the following points: First: He reveals the reason why death has come and reigns over mankind. He intends to underline later on the power of the Lord’s righteousness which He has granted us. St John Chrysostom comments: [Just as the best doctors do their utmost to diagnose the source of disease and conclude the remedy for it, so does the good St Paul too. He begins by stating that we have been justified, and confirms that this has been achieved through the patriarch Abraham, the (Holy) Spirit, and the death of the Lord Jesus Christ (who would not have died had there been no need for justification). Then he confirms and elaborates on his earlier statements by referring to other elements, and achieves his aim by presenting an opposing factor and that is death and sin1]. It is as though the Apostle is questioning: When has death been introduced? How has it conquered? He then answers: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned”, (12). He indicates that sin was introduced by the first man and death seized and reigned over him. Then all men became sinners even though they did not fall into the same sin yet sin invaded human nature yet remained unrevealed. With the delivery of the Law, man’s rebellion against certain Laws was revealed: “for until the law sin was in the world: but sin is not imputed when there is no law” (13). The seeds of death were sown with sin since Adam, yet death was not the fruit of rebellion against the Law but it was the fruit of rebellion of our father Adam…death reigned over those who did not rebel against the Law but “even over those who had not sinned according to the likeness of Adam, who is a type of Him who was to come’, (14). Through Adam, I have fallen, I have been expelled from Paradise, and I have died. How would God retrieve me except by finding me guilty through Adam since that is my condition, Now, however, I am justified through the Lord Jesus Christ St Ambrose2 Consequently the Lord tells us to: “be of good cheer; I have overcome the world’, (Jn 16: 33). He said these words as a fit wrestler, and not only for being God but also to reveal that our body- (which He had taken upon Him)- is a conqueror over pain, death, and corruption. Sin entered into the world through the flesh, and death reigned through sin over all mankind. Yet sin was demolished through the likeness of the same flesh (the likeness of sinful flesh).Through the burial of the flesh and the revelation of the First Born of the resurrection, sin has been conquered, and death has been dismantled of his authority. That 1 In Rom. hom. 10 2 On Belief of Resur. 2:6 124 has laid the foundation of righteousness that has spread throughout the world through faith, as well as through the preaching of the kingdom of heaven among mankind, and the building of friendship between God and men. St Gregory, the Miracle Maker1 Even children who do not sin in their own lives yet according to the human race they do break God’s covenant, for all have sinned through one man. St Augustine2 Second: St Iraneous3 considers that through sin “death reigned from Adam to Moses” (14). However, when the Law was delivered in the time of Moses, sin was revealed and considered wrong; and death was denounced as a usurper who had seized the kingdom, and a criminal who burdens mankind. Third: What does the Apostle intend to convey by these words: “Adam who is a type of Him who was to come”, (14)? St John Chrysostom answers and says: Just as through one all have been condemned, so through one, righteousness has been granted to all believers. Just as all have been subject to death even though they have not eaten with Adam of the tree, similarly salvation has been granted without it being a reward for anyone’s virtue. It is thanks to the righteousness of the Lord Jesus Christ who has granted us salvation through the tree of the Cross. St John Chrysostom underlines that this does not mean that sin and grace are alike, or that death and life are related, for God and the devil are not comparable! Fourth: If death has reigned over mankind due to Adam, then the Word of God has come, incarnated as the second Adam, to tear away the power of death over mankind. Sin reigned from Adam to Moses, but the coming of the Word has destroyed death (2 Tim 1: 10). No longer will we all die through Adam (1 Cor 15: 22), but we all have become alive through the Lord Jesus Christ. The Holy Pope Saint Athanasius4 Since old times “death reigned from Adam to Moses’; but now the divine Voice declares: “Today you will be with Me in Paradise’, (Lk23: 43). The holy saint felt this grace when he said: “Unless the Lord had been my help, my soul would soon have settled in silence’, (Ps 94: 17). The Holy Pope Saint Athanasius5 By committing sin, man became fallen and everything was disturbed by his fall: death reigned from Adam to Moses, the earth became cursed, hell was opened up, Paradise was closed, the heavens became clouded, and man ultimately became corrupt and beastly, ( Ps 49: 12). At the same time, the devil gained grandeur and arrogance towards us. Therefore God, in His merciful love did not desire man- whom He had created in His image – to be destroyed, and He asked “Whom shall I send and who shall go for Us?’, (Isa. 6: 8), When all were silent, the Son replied: “Here I am, send Me’. He was therefore told: “Go, and man was delivered to Him as the Word became incarnated. By putting on the flesh, man became wholly good; for man was delivered 1 12 Topics of Faith 12 2 City of God 16:27 3 Adv Haer 3:18:7 4 Against Arians, Dise 1:59 5 Pasch.Ep.5:3 125 to Him as to a physician who would heal him from the sting of the snake. Consequently, He would grant life to man, resurrecting him from death, illuminating him and dispelling the darkness. By being incarnated, the Lord renewed the reasoning nature He recovered and restored all things back to goodness and perfection. The Holy Pope Saint Athanasius1 3-The Second Adam and Grace: In the previous sections, St Paul has exposed the effects of the first sin which was committed by Adam, and which resulted in the rule of death over everyone. It ruled even over those who had no written Law and where, therefore, there could be no rebellion against any specific and known sin. Now, the Apostle exposes the effects of divine grace which the second Adam has offered in order to redeem the world from the death of sin, and to grant believers eternal life. In this manner, he reveals the difference between the influence and fruit of sin and the influence and fruit of grace. “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many” (15). St John Chrysostom comments as follows: [ We could paraphrase the Apostle’s words in this manner: If sin has such far reaching effects though it has been committed by a single person, then how much greater would the effect of grace be- the grace of God, which belongs to the Father and to His Son as well- would it not overflow?!...It might seem unreasonable to punish a person due to the sin committed by another one; but what is more acceptable and reasonable is that one person is saved by another one2…]. “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification” (16). St John Chrysostom writes the following: [Sin is powerful as it produces death and condemnation; whereas grace not only redeems one sin but all the sins that follow. In order to avoid misunderstanding the words “as’ and “so’ used in the above verse as an indication that blessings and misfortunes are equated; and in order to avoid thinking – every time you hear the name “Adam’- that the sin he committed is the only one that is forgiven, therefore the Apostle says: “the free gift is of many offences unto justification’…for justification took place after countless sins were committed after the one that took place in Paradise. Where there is justification, life is essentially present in all its aspects and this is coupled with endless blessings. On the other hand, where there is sin, there is death. Justification is more than life. It is the essence of life… The Apostle has stated earlier that if by one man’s sin all have died, then how much is the grace of One more powerful to grant salvation… he now underlines that grace has power not only to strip away sin but it also grants justification. Indeed, the Lord Jesus Christ has offered goodness not just as much as Adam has caused harm, for He has offered immeasurably ever so much more3]. We have inherited Adam’s rebellion and have carried this feature within us. Therefore the Lord Jesus Christ has come, bringing His grace, to offer us His “obedience’ as a living blessing. By receiving the Lord’s feature of obedience within us, 1 On Luke 10:22 2 In Rom. hom 10 3 Ibid 126 we possess it as an element that is natural to us, and which affects our whole being, and not just a superficial and outward virtue. St Paul explains: “For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous” (19). This new justified nature, a nature of obedience to the Father by the Son, is reflected in all our behavior. As a result, we desire that it would be possible for everyone to be blessed with obedience. St Ambrose reflects on this point and says: [We pray that they would accept the path of obedience as the Lord showed Himself obedient; and as we adhere to Him, and as we tell those who stir trouble for us before the emperor: “We give to Caesar what belongs to Caesar, and to God what belongs to God’. We pay taxes to Caesar and do not withhold it; and we are members of the Church that is no concern of Caesar’s. Indeed, Caesar can never be entitled to enter into the Temple of God1]. Once more, St Paul underlines that there is no point of comparison between the harm inflicted upon us by sin- however great- and the benefits we enjoy through the Lord’s grace and righteousness. He proclaims: “For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” (17). St John Chrysostom explains this statement to clarify that the Apostle has not used “grace’, but he has used “abundance of grace’ in his discourse. Indeed, by His grace we have not just received cleansing from sin, but we have received greater things: A. we have been liberated from punishment B. We have been liberated from evil C. We have received a new birth from above D. We have received the gift of resurrection or the resurrected life The Lord Jesus Christ has granted us salvation, adoption, and holiness. Consequently, we have become brothers of the Only Begotten Son, and have a share in His inheritance. We are considered His Body and He is the Head, and consequently, we have become united with Him. All these blessings have led St Paul to use the expression “abundance of grace” He seeks to underline that what we have received is not merely a medication to heal wounds. These are blessings that enable us to enjoy health, peace, perfection, honor, and glory- matters that surpass our nature. Each one of these blessings is sufficient to tear death away from us, Yet He has granted us all these gifts, and this indicates that death no longer has any effect whatsoever and holds not even a shadow of a threat. St John Chrysostom believes that in this manner we are like a person in debt who owes ten coins or talents. Since he could not repay he was put in prison, as well as his wife and children. Then a Person came and gave him not only enough to pay his debt, but also gave him ten thousand gold coins, led him out of prison to the Throne, granted him great authority, and made him His partner in the sublime glory and majesty. Naturally, this person no longer remembers the subject of his debt! In that same manner, the Lord Jesus Christ pays for us more that what we owe…endless blessings more than can be contained by the oceans compared to a small little pit. God’s blessings have wiped away the subjects of sin and death…we have become preoccupied with the great abundance of His special blessing of eternal life. 1 Ser against auxentius 36 127 St Jerome writes about the abundance of the grace of the Lord Jesus Christ or the work of His message and gospel which destroys the death of sin. He says: [Through the Lord Jesus Christ- that is, through His gospel- He has opened for us the door of Paradise and death now brings joy and not sadness1]. St Paul presents a comparison between the effect of sin and the effect of divine grace. We therefore find that, as a result of the abundance of grace that the Lord Jesus Christ has granted us, we no longer fear sin or dread the death resulting from it. Rather, we become preoccupied with the glories that His sublime grace has prepared for us. Then the Apostle goes on to compare between the Laws and grace and says: “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (20,21). St John Chrysostom (Rom5: 20-21) states that actually the Law had been given to reduce rebellion and demolish it. However, the result was just the opposite due to the carelessness of those who received it and not due to the nature or contents of the Law. So the Law revealed rebellion and condemned the rebels more severely. Yet we are not afraid because the Law has not been given in order to increase our punishment, but so that we might accept grace that has greatly increased. Indeed, grace has been offered to us not only to release us from punishment but to grant us life as well. We have become like a person who was very sick but who has become healed as well as beautified, strengthened, and honored. We are also like a person who was hungry and who has now received great wealth and authority, besides food, to nourish him. Some might wonder: “How has sinned increased due to the Law?’ That is because countless commandments were delivered and they were all disobeyed, leading to great rebellion. The Law has also revealed the origin of sin and death. It has indicated that sin had become armed with death to demolish righteousness. However, grace has demolished the weapon of death and has granted us the sublime righteousness of everlasting eternal life. St Augustine presents an explanation for the increase of sin as a consequence of the Law. He says: [The Law came so that rebellion increased since prohibition aroused desire and inflamed it (Romans 7: 7). That is how rebellion, which did not exist before the Law came about; even though sin did exist (even before the Law). Where there is no Law, there is no rebellion, (Romans 5: 20). It is through the Law that the power of sin increased. Besides, there was no assistance from grace, and there was prohibition from sin. That has lead the Apostle to state that “The sting of death is sin; and the strength of sin is the law’, (1 Cor 15: 56). Therefore, it is not astonishing that the weakness of man has transformed the Law- which is good-into an element that increases evil, although it was entrusted to him to obey it. Truly, they are “ignorant of God’s righteousness” (Rom 10: 3) which He grants to the weak ones. The nation of Israel sought to establish its own self-righteousness, a matter that weak ones could avoid. They no longer submitted to the righteousness of God, and became corrupt and arrogant. Yet, the Law- as a teacher- led to grace those who had become criminals, and these sought “the Physician” as they suffered from many wounds. Therefore God grants joy to those who seek Him by doing good rather than by 1 Ep. 39:4 128 submitting to the deadly pleasures of desire. Through virtue they attain a greater joy, and their land (or lives) produces fruit (Ps 135: 12). From these fruits, the soldier feeds (the spirit) that overcomes sin through the help of God1]. 1 On Continence
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