A PATTERN OF SELF-DENIAL Tin the last chapter, the apostle Paul sought from the strong believers to endure for the sake of the weak until they are well established in the grace of God. It is the work of the divine love in their hearts; to present concessions for the sake of the salvation of their brethren. In this chapter the apostle confirms two facts that concern his ministry: (1) He confirms the authenticity of his apostleship against those who deny it; not to seek glory, but for the sake of the edification of the people to whom he ministers; making it clear that what preoccupy him is the salvation of others, even while defending himself. Some groups among the congregation attacked the apostleship of Paul, based on the fact that he has not seen the Lord Christ while on earth; and on that He was not chosen by Him among the twelve disciples or the seventy apostles. Hence he confirms his apostleship and receiving the apostolic ministry with his complete liberty (1). His response was that he has seen the Lord while on his way to Damascus; And that they are the seal of his apostleship in the Lord (2); his very own. (2) The apostle Paul used to present commandments, but not before he practices them in his own life. He is a practical preacher who presents himself as a live role model to those he ministers, concerning his concessions of his apostolic rights for the sake of his brethren. He proved the authenticity of his apostleship, yet he denied himself several of his rights. Although he has the right to live from the gospel (4); yet he has not used this right so as not to stumble anyone. Together with Barnabas, they worked for their living, so as not to be a burden on the ministry (6). Although he has the right to take along a believing wife, as other apostles did, including the brothers of the Lord (5); namely to get married, and have her share his travels; yet he denied himself this right to dedicate himself completely to ministry, and to be able tomove more freely to the account of the kingdom of God. Although he has the right to be free, yet, with his complete free will he opted to deny himself this liberty; he chose to be, not his own possession, but that of all, to let them enjoy the glorious liberty of the children of God. He chose to become a servant, not of someone, nor of a certain family, but of all, that he might win the more to Christ (19). Although he has the right to walk as a strong man, yet he chose to become weak to win the weak, and all things to all men, that he might by all means save some (22). 1- The authenticity of Paul’s apostleship 1 - 2 2- The apostle’s right to live from the gospel 3 - 14 3- The apostle’s concessions for the sake of the gospel 15 - 18 4- The apostle’s care for the salvation of all 19 - 23 5- The apostle’s care for his own salvation 24 – 27 1- THE AUTHENTICITY OF PAUL’S APOSTLESHIP: The Lord Christ proclaimed that “A prophet is not without honor except in his own country” (Matthew 13: 57); And the apostle Paul confronted opposition from the 242 church he founded in Corinth; not from those outside, but from those who received faith through him. Therefore, it is befitting of the true minister not to expect honor or commendation from those he ministers and for whose sake he delivers himself, but he should rather expect opposition and denial. “Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?” (1) By saying: “Have I not seen Jesus Christ our Lord”, he proves the authenticity of his apostleship, For although he did not enjoy the blessing of discipleship to the Lord Christ while living on earth, nor listened to His teachings, or saw Him in His crucifixion, and directly after His resurrection, until His ascension; Yet, by appearing to him, he became a witness to His resurrection from the dead; A fundamental testimony for the apostolic work (Acts 1: 22). Here, the apostle Paul confirms his apostleship by the following: 1- “Am I not an apostle?”; being chosen by the Lord Christ Himself, who called him for apostleship after His ascension to heaven. 2- “Am I not free?” On another aspect, he, by his own free will, accepted that exalted mission. 3- “Have I not seen Jesus Christ our Lord?” By seeing the Lord on his way to Damascus (Acts 9: 7, 17; 22: 17), he became a witness to the resurrection. 4- “Are you not my work in the Lord?” The work of God in them through his ministry, is a living practical testimony to the authenticity of his apostleship. Their receiving faith, true repentance, and new life, could not all be realized except by God who sent Paul to preach. It seems that doubt has crawled into some brethren concerning his apostleship for the following reasons: 1- Having not seen the Lord Christ during his life on earth, he could not become His disciple. 2- He and Bernabas did not seek from the churches to provide them with their necessary needs like the other apostles. 3- He and Barnabas committed themselves to work for living. “Am I not an apostle? Am I not free?” (1) Meaning, ‘Have I no authority over myself? Is there anyone among you who can judge me, and deprive me of my rights?’ Yet even that would not glorify my apostleship; he says: “Have I not seen Jesus Christ our Lord?Last of all, as to one untimely born, he appeared also to me” (1 Corinthians 15: 8); Which was not a little honor, in light of what is written: “Many prophets and righteous men desired to see what you see, and did not see it” (Matthew 13: 17); and also: “The days will come when you will desire to see one of the days of the Son of Man, and you will not see it” (Luke 17: 22) 1. (St. John Chrysostom) “If I am not an apostle to others, yet doubtless I am to you; for you are the seal of my apostleship in the Lord” (2) As though he says: ‘I expected that others would doubt my apostleship; but, having established the church of Christ in Corinth, and you became the seal of my 1 In 1 Cor., Hom. 21: 2. 243 apostleship in the Lord, It is not befitting of you to deny my apostleship! For if I am not an apostle, I would not be able to win you to the account of the kingdom of God’ If the ‘seal’ is a certain form engraved on stone, or on a metal ring, to print on messages as a confirmation of their source (John 3: 33); they are his special seal by which he confirms the authenticity of his mission; Referring to them would be enough for the listeners to be sure of the truth of his apostleship. And by saying “in the Lord”, he confirms that he got his apostleship as a gift or grace from the Lord Himself; by which, as well, was their receiving faith on his hands. Paul says that, in case someone wishes to examine his works, let him look at the Corinthians; They are testimony enough to his labor1. (Theodoret, Bishop of Cyrus) Although it is his right to boast of his work in the whole world, and in particular among the barbarians; yet he did not refer to any of these, but only to his ministry in Corinth, to show how he got more than what he needs. It is as though he says: I do not intend to refer to what I have done in other regions, but to what you, yourselves, are witnesses. I do not seek a testimony from others, yet, although it is my right to seek yours, being your teacher, yet I have not2! (St. John Chrysostom) The believers of Jewish origin who persisted on keeping the Mosaic law, denied Paul the apostleship, on account of his teaching that there is no more point in keeping the circumcision and the SabbathBut as far as the Corinthians are concerned, Paul was certainly an apostle, having seen in him the signs of the power of God3. (Ambrosiaster) 2- THE APOSTLE’S RIGHT TO LIVE FROM THE GOSPEL: After confirming his apostleship, he referred to his rights as an apostle, and how, by his own free will, he made concessions for the sake of his love for the salvation of mankind. “My defense to those who examine me is this:…” (3) The apostle speaks as someone under trial in a criminal court, listening to the charges made against him, and defending himself openly and with love; having set the Corinthians judges to examine the authenticity of his apostleship. “Do we have no right to eat and drink?” (4) He means his apostolic “right” to eat and drink through his ministry at the expense of the churches he preaches. Yet he did not seek beyond the bare sustenance to live and serve. Although nothing commits him, the apostle refers to the fact that he has forsaken even the things allowed to him by the law, for the sake of edifying others, and so as not to become a stumbling block to anyone; Contrary to those who refused to commit themselves to refrain from partaking of the banquets of idols despite their knowledge that their behavior may cause the perdition of many4. 1 PG 82: 294. 2 In 1 Cor., Hom. 21: 2. 3 CSEL 81: 97. 4 In 1 Cor., Hom. 21: .1 244 Having seen how I committed myself to refrain from things allowed for me by the law; It would not be just to doubt me as deceitful or as someone working for the sake of profit1. (St. John Chrysostom) “Do we have no right to take along a believing wife as do also the other apostles, the brothers of the Lord, and Cephas?” (5) st. clement of alexandria see that the apostles were going round and with them their wives who were share their faith, not as wives but like sisters, even serving housewives, even enters the teaching of the lord to the lives of women without any question. The other apostles used to travel accompanied by their believing wives, to minister to housewives, and to bring the teaching to women without hindrance or doubt2. (St. Clement of Alexandria) “Or is it only Barnabas and I who have no right to refrain from working?” (6) Both Paul and Barnabas, by their own free will, earned their living as tentmakers (Acts 18: 3; 20: 34; 2 Thessalonians 4: 8); so as not to become a burden on anyone. “Whoever goes to war at his own expense? Who plants a vineyard, and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?” (7) Then the apostle, to defend himself, presented actual examples from life: A soldier would expect to be paid wages and given provisions of food and clothing for his services for the sake of his country; and the farmer and the shepherd of herds would expect wages to sustain them for their service. Striving in his ministry, the apostle likens himself to a soldier, to a planter of a vineyard who finds pleasure in its fruit, and to a shepherd who tends to his flock; Yet he has not taken any wages as a soldier, nor tasted the fruit of the vineyard, or the milk of the herd. He did not seek even the necessities (his own expenses), for the sake of his love for the ministry. The church is often likened to “an army with banners” (Songs 6: 4); to a “vineyard” (Songs 1: 6); and to a “herd of sheep” (John 21: 16). In the East, the wages of the shepherds of sheep and cattle, in most cases, are not paid in money, but as a certain portion of the milk or the butter of the herd. The true minister is a spiritual soldier (2Tim2: 3), a vinedresser (1 Corinthians 3: 6-8), and a shepherd. Notice how he chose convenient examples to realize his goals; starting with those surrounded by danger like soldiers in a battle; as the apostleship is not less, but rather more risky; fighting, not against men, but against the devil and their hosts. “Who plants a vineyard, and does not eat of its fruit?” As he referred in the previous example to the risks and dangers of the ministry, here he refers to its hard labor, and many troubles. “Who tends a flock and does not drink of its milk?” Here he demonstrates the great care of the teacher toward those whom he tends3. 1 In 1 Cor., Hom. 21: 3. 2 Stromata 3: 53: 3. 3 In 1 Cor., Hom. 21: 4. 245 He demonstrated the qualities required of the priest or the minister, to be as brave as a soldier, as diligent as a farmer, and as caring as a shepherd; and more than all these, he should not ask for more than the necessities of life1. (St. John Chrysostom) “Do I say these things as a mere man? Or does not the law say the same also?” (8) He started by using the human logic; then consummated by the divine logic, namely the law of God. As though he says: ‘Do I say these things on my own, without resorting to the divine law? Is not what seems just and acceptable, also supported by the divine authority itself? As the controversies were mostly directed from those Christians of Jewish origin in the church in Corinth, he resorted to the law of Moses, as he usually did when he talked to the Jews. “For it is written in the law of Moses, ‘You shall not muzzle an ox while it treads out the grain’. Is it oxen God is concerned about?” (9) After resorting to examples from the actual daily life, and from the generally acceptable laws on human level, he resorted to the law which proclaims that the minister of God should enjoy what sustains his life. “is it oxen God is concerned about?” The law that cares for the well being of the oxen (Deuteronomy 25: 4), would it not rather care for man, for whose sake the oxen were created, and are even presented as sacrifices?! By saying: “You shall not muzzle an ox while it treads out the grain” he refers to the law that grants him the right to enjoy the temporal blessings; and he likened himself to an ox, yet he does not taste the grain he treads out. That does not imply that the apostle denies God’s care for the oxen; but intends to show that God who so cared for the beasts to set such a law for their sake, Would He not apply it to man, and particularly to his minister? Doth God care about the Bulls?" (1 Cor 9: 9) Tell me, that God cares for oxen? Well, it cares about them, but that enacted a special law this. For this if this was not allude to is important, coach Jews on the work of mercy in cases of cattle, and thus encourage them to do this with the teachers, too, because he gave great attention to enact the law prevents them from to gag mouth bull. (St. John Chrysostom) “Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and whoever threshes should thresh in hope for a share in the crop” (10) What came in the law, did not come for the sake of a specific man; Moses did not have in mind the person of the apostle Paul or any other; but what he said was from God for the sake of all mankind, that all would work with the spirit of hope to reap the fruit, and rejoice in the success of their labor. “If we have sown spiritual things for you, is it a great thing if we reap your material things?” (11) The apostle gave his whole life up, on a daily basis, to sow for them the spiritual things, to let them enjoy the divine salvation, Would it be a great thing for him to get the 1 In 1 Cor., Hom. 21: 4. 246 sustenance of his body? He sowed in them the seeds of the gospel, and granted them the joy of hope in the heavenlies. He sowed in them what is greater than everything in this world, having presented to them the resurrected life instead of death. If in their life, he acted as a physician, a vinedresser, a shepherd, and an advocatefor the sake of their eternal glory; How would he not dedicate himself to that great work, leaving the care of his daily needs, up to the church? Working to the account of every single individual for the edification of the whole congregation, he has to dedicate himself utterly to that great mission. say: If only the student does not keep anything for himself, but all of his years of all, because what gives him better than what it takes, and the heavenly places better than flooring1 (St. John Chrysostom) Paul confirms that his fellow apostles did nothing wrong when they did not preoccupy themselves with earning their living for the sake of their life needs, but lived from the gospel according to the instructions of the Lord. They received life sustenance from those they provided with the spiritual food2. (St. Augustine) “If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endured all things lest we hinder the gospel of Christ” (12) By others here he means the true apostles, and may also means the false ones (2 Corinthians 11: 12). He has more right to it than his fellow apostles, because he was the founder of the church in Corinth; Yet for fear of hindering the gospel of Christ, he chose to forsake this obvious right. He speaks about the other teachers who, living among the congregation, the church was committed to their needs; about those who entered unto his labor, he who endured everything: poverty, hunger, thirst, nakedness, and vain accusations for the sake of establishing that church. Although he had more right than all “the others”, yet for the sake of the gospel of Christ he made this concession, to be able to draw the hearts and minds of all to the gospel. The clear goal before his eyes, made him endure everything, not only without murmur or complaint, but with joy and gladness, as a sign of true love, to realize the mission of the Lord Christ in him. So as not to embarrass the other apostles who do otherwise; By several means, he showed, from examples of the daily life of soldiers, vinedressers, and shepherds, from the law of Moses, and from nature itself, that it is lawful for the preacher to live from the gospel. He clarified all those things, then he chose to do without them3. (St. John Chrysostom) “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?” (13); 1 In Galat., hom., 6. 2 The Work of Monks. 3 In 1 Cor., Hom. 21: 7. 247 “Even so the Lord has commanded that those who preach the gospel should live from the gospel” (14) Lest they would think that he depends on the law of Moses in the Old Testament, assumed by some to have become obsolete; he also presents a divine commandment on the tongue of the Lord Christ Himself, saying: “Even so the Lord has commanded” And lest they would think that he is insulting his fellow apostles for getting the necessities through their ministry, he confirms that both the Old and the New traditions give them that right; beside a commandment by the Lord Himself with the same sense. Despite all those evidences that those who serve the altar, and those who preach the gospel, should live from them (13, 14), yet he still says: “But I have used none of these things”, but worked, and worked diligently1. He says “eat” and “live” of, and from these things, and not to make a trade or build treasures out of them; because the laborer deserves his wages2. (St. John Chrysostom) “Nor have we eaten free bread from anyone”So that is how the apostle to the Gentiles progress a step at a time in rebuking. Although he knows that the Lord commands: “that those who preach the gospel should live from the gospel” (1 Corinthians 9: 14); and also: “The laborer is worthy of his wages” (matthew10: 11). So as long as such a great preacher of the gospel did not intend to use the Lord’s commandment to eat free bread, how much more diligently we (the monks) should work with our hands, so as not to live out of the labor of others?) How could we eat our bread free of charge, when “the chosen vessel”, being bound by his care for the gospel, and his preaching task, did not dare to eat his bread without working with his own hands?; and who say, “but worked with labor and toil, night and day, that we might not be a burden to any of you” (2 Thessalonian 3: 8)?! Even in this point, he refrains from going too far in his rebuke. And lest some might probably assume that he depends on certain private income or on some money he saved, or through contributions from others; he says: “but worked with labor and toil, day and night”; not as a kind of sport or work out, but in order to provide himself with the necessary sustenance3. (St. John Cassian) 3- THE APOSTL’S CONCESSIONS FOR THE SAKE OF THE GOSPEL: “But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void” (15) After presenting many examples to confirm his right to the sustenance by the church; like a soldier, a shepherd, a vinedresser, and a priest who offered the sacrifice in the Old Covenant; He preferred the salvation of his brethren to his own life, that he would rather die than to hinder the progress of his ministry. Imitating the Lord Christ in delivering Himself, grants him an inner happiness better than gaining even the necessities 1 In 1 Thess., Hom. 3. 2 In 1 Cor., Hom. 21: 1. 3 Institutions 10: 8. 248 of life. By the true love, he seeks nothing for himself, but what is for God, and for others; a necessity put upon his inner depths, before which nothing could be compared. Although nature itself, the law, and the gospel, all give him the right to be sustained by the church; yet his love for preaching keeps him from using it; “for it would be better for me to die than that anyone should make my boasting void”. He did not intend to be given any wages, that would let some doubt that he works as a laborer in the vineyard of God to eat and live; and, accordingly, would stop to care for the salvation of their own souls. He did not use that right in the past, nor wrote it to seek it in the future, when he returns to visit them. Although many things give me the right to eat from the gospel; yet nothing of them would make me void the law that I have set for myself. I am not talking of the past (although I endured much to talk about in this concern), but I am talking about the future; “that it would be better for me to die”, than anyone would deny me my crown1. And lest someone might think that what he did caused him any grief or anguish, he, in order to reveal his joy and his great zeal, he called it glory or “boasting” 2. (St. John Chrysostom) The apostle Paul believed in the principle that that it is far better giving than taking, Yet, at the same time he says: “These hands have provided for my necessities, and for those who were with me” (Acts 20: 34, 35); And when he wrote to the Corinthians he says “It would be better for me to die than that anyone should make my boasting void” (15), …. How then, could he allow for his boasting to get void by receiving wages, when he says: “I robbed other churches, taking wages from them to minister to you” (1 Corinthians 11: 8). Here it is apparent that he did take, yet not as wages for himself, for his own sustenance, but for the expenses of presenting such a great work “to minister to you” 3. (St. John Chrysostom) The apostle Paul showed that, although this practice is allowed, yet it is not a commandment, lest a minister who takes wages for the sake of his necessary needs from those he preaches, would probably think that he has done wrong. But refraining from it is however commended, as is clearly demonstrated by his own lifeAlthough he proclaimed that he did not use that right, yet he did not commit his fellow apostles to do the same4. (St. Augustine) It would be better for me to die, than to see some of my brethren robbed; or to see little children deceived in Christ5. (The scholar Origen) “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel” (16) 1 In 1 Cor., Hom. 22: 2. 2 In 1 Cor., Hom. 22: 2. 3 In Pjilip. Hom. 15. 4 On Lying 15: 30. 5 In Genesis, Hom. 4: 6. 249 He preaches by his own free will for the sake of the eternal glory. That is the subject of his boasting, and accordingly, he does not seek his right, and he is ready to accept any labor, suffering, or giving, even his life for the sake of preaching. The necessity is laid upon him; not a necessity for temporal life, but one for the inner love for the salvation of his brethren, and his enjoyment of the eternal glory. By the necessity laid upon him, he probably means that he did not rejoice in the preaching as a work or a job, but that amazingly personal heavenly call has committed him to work in obedience to the One who called him personally to serve Him (Acts 9: 6). The Lord, Himself, did not commit him to work, yet that kind of call, together with his own free will, made him bear an inner commitment in his heart, a commitment of his conscience to preach and to proclaim the evangelic truth. The divine care has led him to become an ambassador for the Lord Christ. The apostle did not preach out of necessity; namely, out of material need, but obediently anticipating the heavenly reward. “Woe is he if he does not preach”, namely, if he does not preach, he would feel miserable, not out of material need for his daily life, but because his conscience would rebuke him, his depths would judge him, and his heart would moan inside him. How could he not be miserable if he rejects that kind of call of God to such an exalted glorious work?! The apostle have been a prosecutor of the Lord Christ, But now, having discovered the divine Truth, his heart transformed to testify to Him, coveting to partake of His poverty and nakedness, and of being rejected by His own. Preaching out of love, and not out of need for temporal wages, he will gain a heavenly reward; Whereas if he practices it against his will, for fear of not getting what would sustain him in this world, or for fear of falling under a divine punishment, in case he does not comply, he would then lose the heavenly reward. The ministry is therefore both a necessity and a commitment; Yet, this commitment comes from the heart through self-giving; which is the true love and the secret of joy. How amazing and great is the honor of the apostle, which he perpetually demonstrates. He does not refer that honor to himself, but, being granted it, he became under the necessity to obey. He speaks of himself as “called”, and “by the will of God he became an apostle”; and, “The necessity is laid upon me” (16) 1. He says: “Woe is me if I do not preach” (16). “Woe is he” if, after receiving the grace of apostleship, he does not work according to it. As for you, you are free of such a commitment2. I shall never cease to do my duty whatever the reasons are. I am here for the sake of this work3. (St. John Chrysostom) The one called by the Lord for ministry, is committed to preach even if he is not willing to do; Otherwise, he will suffer. Moses preached to Pharaoh, although not 1 In 1 Tim., Hom. 1. 2 In Ephes., Hom. 11. 3 In 1 Cor., PG 91: 354. 250 willingly (Exodus 4: 10; 5: 1); So did Jonah to the people of Nineveh (Jonah 1:1; 3: 4) 1. (Ambrosiaster) “For if I do this willingly; I have a reward, but if against my will, I have been entrusted with a stewardship” (17) His heart having been in the evangelic work and the gospel which he loves, he preached for no wages at the expense of those he ministered, and labored with his hands to fulfill his needs. There is nothing equal to preaching! Although it makes men like angels, yet someone may practice it like an order directed to him, or as a debt he is committed to fulfill; While he who practices it willingly will be better off2. Notice here his wisdom! He does not say: If I do it unwillingly, I would not have a reward, but says: “I have been entrusted with a stewardship” (17); showing that, even then, he would be getting a reward, but for doing what he was ordered to do, and not for doing something on his own, willingly to fulfill the commandment3. (St. John Chrysostom) Although I am a useless steward, yet I got from the Lord a command to give His servants their portion of food in due season (Luke 12: 42) 4. The truth is that, once Paul became absolutely free, he, by necessity became an apostle. You could be free from sexual immorality, yet you are still a slave to anger; you could be free from greed, yet a slave to pride; or you could be free from a certain sin, yet a slave to another5. (The scholar Origen) It is surely better to be worthy of the reward, than to serve as steward; I wish we are no more under the yoke of bondage, but minister with the love of the spirit6. (St. Ambrose) Paul proved to be free of any human accusation, for he preached the gospel without getting a commendation for it, nor sought anything from anyone but their salvation7. (Abrosiaster) That is how the blessed Paul became everything for everyone; not to gain some benefit; but, by losing a portion, he may win all8. (St. Cyril the Great) How should we preach the gospel? Obviously, we should preach it in a way where the gospel itself, and the kingdom of God would be the reward; We should preach it willingly, and not out of necessity; “For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.(17). If I preach the gospel 1 CSEL 81: 102. 2 In 1 Cor., Hom., 22: 3. 3 In 1 Cor., Hom., 22: 3. 4 In Gen., Hom. 10. 5 Comm.. on 1 Cor., 3: 43: 1-5. 6 Letters to Priests 47. 7 CSEL 81: 103. 8 Letter 76. 251 against my will, just out of a need for the necessities of this temporal life; others will get the reward of the gospel through me, those who came to love the gospel itself, which I preach; While I, myself will not get that, for I do not love the gospel in itself, but seek the temporal wages. It is a sin to minister to the gospel, not like a son, but like a servant, entrusted with a stewardship1. We should not preach the gospel to get food, but to eat food to be able to preach the gospel. Because if we preach the gospel to get food; Preaching the gospel would then be, in our sight, less important than food; Our happiness would concentrate on getting the food, and preaching would become a necessity to realize that goal.That is what the apostle warned us against, when he said that, by an allowance from God, those preaching the gospel could live from the gospel; Yet he himself did not use that right for himself. As many, at that time, had the intention to get a chance to sell the gospel, and he would not let them get that chance, he worked with his own hands, saying: “that I may cut off the opportunity from those who desire the opportunity” (2 Corinthians 11: 12).Hating to see preaching the gospel as a necessity (namely unwillingly to get food), he says: “Do you not know that those who minister the holy things, eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9: 13, 14). By this he showed that it is allowed to live from the gospel, yet not as something compulsory, lest he would be considered as breaking the commandment of God, by not living from the gospel. That is why he added: “… Nor that I have written these things that it should be done so to me; for it would be better for me to die, than that anyone should make my boasting void” (15). He says: “For if I preach the gospel, I have nothing to boast of” (16); Namely, if I preach the gospel to get those necessities, I would then be making the goal of my preaching the gospel, to get food, drink, and clothing.But why would I have nothing to boast of? “for necessity is laid upon me”; Namely, in this case, I have to preach as a way to earn my living; I seek temporal fruition from preaching the eternal things; Then preaching for me would become a necessity, and not willingly; and “Woe is me if I do not preach” But what then is the goal of his preaching the gospel?He means to get the reward of the gospel itself, and to gain the kingdom of heaven, so he preaches it willingly and not against his will; saying: “For if I do this willingly, I have a reward, but if against my will, I have been entrusted with a stewardship” (17).He who ministers to the gospel as a slave, and not as a son, would be doing wrong to the stewardship with which he is entrusted; he would earn only his food as wages of his miserable stewardship, and he would be giving the others what he is deprived of; He will not therefore become a partner in the kingdom of heaven, but will be driven out of it, But the minister who counts himself among the sons, would, by faith, be able to partake of that kingdom in which he has a portion. Whereas if he is counted as a slave, he would say: “If I do it against my will, I have been entrusted with a stewardship” (17); namely, he will give others while he himself will not have a portion2. 1 Our Lord's Sermon on Mount, 2: 16. 2 Sermon on the Amount 2: 55. 252 (St. Augustine) What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel” (18) Forsaking his rights, his eyes look forward to greater wages, on an eternal heavenly level. There is no comparison between his temporal concessions and the glory he is anticipating to gain. That is what motivated him not to abuse his apostolic work, and not seek, nor covet his rights, but found his happiness in forsaking them.Then, for fear that the people would treat the rest of the apostles the same way, and refrain from presenting to them their temporal needs, he confirmed: “I may not abuse my authority (right) in the gospel”, referring to it as a right which he personally forsakes, and not a general principle for all to follow.It would be better for the congregation to contribute; and for the minister to forsake. What are then the rewards of ministry? “To shine here like the brightness of the firmament, and turn many to righteousness by the light of the Holy Spirit, like the stars of heaven” (see Daniel 12: 3). In ministry we endure together with our crucified Christ, to be glorified together with Him (2 Timothy 2: 12) Ministering well here, we would get an authority when he comes (See Luke 19: 17- 19). Winning the souls here, we would rejoice in His coming (2 Thessalonians 2: 19, 20). Shepherding the flock of the Lord Christ, we would be justified before the Chief Shepherd in His coming (1 Peter 5: 4). 4- THE APOSTLE’S CARE FOR THE SALVATION OF ALL: “For though I am free from all men, I have made myself a servant to all, that I might win the more” (19) The apostle proclaims that he does not only forsake his personal rights for his temporal needs, but, while free, he forsakes his freedom, with his own free will, to walk as though a servant to his masters, serving them and caring for their good, like a servant who works, not to his own account, but to that of his owners, with no right for wages or reward; obeying them even in what is unreasonable or unacceptable. Though he was not committed to anyone, yet he counted himself in the possession of the whole congregation, a servant of all. He confirms his freedom, born free, carrying the Roman citizenship by birth, and was never mastered by anyone; Yet with his own free will, he covets to become a servant of everyone, to win all to enjoy the glorious liberty of the children of God. His gladness as a servant would be to bring pleasure to his masters, by acquiring them as children to the Lord and Liberator of all. In this, the apostle Paul imitates his Lord who became poor, that by His poverty He would make us rich; and became a crucified servant, to grant us, by His Holy Spirit, the sonhood to God. Every concession by Paul, therefore, even of liberty, has in it the pleasure of fellowship with the Savior who, truly forsook everything to grant us everything He has. 253 Again, he presents another more progressive levelHe says: I haven’t only forsaken my right, but made myself a servant, in a diverse and collective servitude to all1. Having done all those things with his own free will, zeal, and love of Christ, and having had a strong desire for the salvation of mankind, he also used to surpass the limits for everything, to exalt even above heaven itself2. (St. John Chrysostom) He was indebted to the Jews and to the Gentiles with love from a pure heart, a good conscience, and a sincere faith (1 Timothy 1: 5); and has become everything for everyone, to win all (19); not through the craftiness of deceit, but through a loving heart full of compassion; Namely, not through pretending to do all those evils done by others, but by going through the severest of labor, by which he ministers with all compassion, presenting the cure for the wickedness practiced by others, counting what in them, as though in him; counting himself as ill, not by pretending as though he himself has fever, but counting, in his mind commiserating with them in truth, how he would like to be treated if he himself was ill3! (St. Augustine) “To the Jews I became as a Jew, that I might win Jews; To those who are under the law, as under the law, that I might win those who are under the law” (20) He starts with the Jews, for, although the apostle to the gentiles, feels a commitment to serve his own people in every country; And on another aspect, the Jews represented the majority among those opposing him, accusing him of breaking the law and of disregarding its requirements. To every category, he became as though one of them, committed to some of their customs and behavior, with a good conscience, as long as they are in the Lord. Wherever there is no danger on their salvation, he does not attack them (See Acts 16: 3, 21; 21: 18- 26; 23: 1-6). By saying “under the law”, he most probably means the Jews living in Judea, who are committed to the law more than those living among the Gentiles. Saying “To the Jews I became..”, and “to those under the law, …”, he does repeats himself, on account of that the Jews are under the law? But by saying “To the Jews …”, he speaks of them as a nation and country, having been himself a Jew; But, not every Jew is under the law, like those who received faith in the Lord Christ, to get free of the law, while remaining Jews by race. In the book of Acts (16: 3), the apostle Paul was committed to have his disciple Timothy circumcised, in order to win the Jews who did not yet believe, and to keep them from being offended in him as a breaker of the law. He did not say “To the Jew I became a Jew”, but he wisely said: “I became as a Jew”Could we say that the great preacher of the world, who got in touch with heaven itself, and who shined with such splendor in grace, would descend to such a level?Yes! For this is not a descent, but is rather an ascent; bowing down, to bring them up4! 1 In 1 Cor., Hom.22: 4. 2 In 1 Cor., Hom.22: 4. 3 Ep. 82: 27. 4 In 1 Cor., Hom.22: 5. 254 He became under the law, when he shaved his head and offered a sacrifice; not that he changed his mind; but because his love made him descend, to bring up to faith those who were truly Jews. By doing what he did, he did not become truly a Jew, but showed himself as such, in order to liberate those who practice it, and bring them up from their lowly position1. He did not debate the Jews from the gospels but from the prophets; Hence he says: “To the Jews I became as a Jew” 2. (St. John Chrysostom) Paul did not pretend to be what he is not, but he rather showed compassion3. He who cares for a patient, would, in a certain sense, become as though he himself is a patient; not by pretending to be with a fever, but through commiseration, and by wishing to be treated as though a patient4. “To the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law”; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some” (1 Corinthians 9: 20-22); he does not do that in pretension, as some may assume, justifying by this their own hateful pretension. Having previously set this principle, saying: “For though I am free from all men, I have made myself a servant to all, that I might win the more” (19). With his love and compassion on the weak, as though their weakness is his own, and with no pretension on his part, he says: “For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love, serve one another” (Galatians 5: 13) 5. (St. Augustine) Did Paul become everything for everyone only in appearance, flattering them? No! He was a man of suffering, and with great care he cared for all. And commiserated with all.In all of us there is a mutual part with everyone. This commiseration with the other is what Paul embraced in dealing with every specific person6. (Ambrosiaster) “To those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law” (21) Here he probably means two categories: a- The Sadducees who did not care for the Jewish rites, among whom he appeared as though he does not care for those rites, so that he might draw them to faith, and to believe in the ultimate resurrection. 1 In 1 Cor., Hom.22: 5. 2 In Titus, Hom. 3. 3 Letter to Jerome 82. 4 Letter to Jerome 75. 5 Sermon on the Amount 2: 65. 6 CSEL 81: 103. 255 b- The Gentiles who were not committed to the Mosaic law, like the statutes concerning the purification and circumcision, etc. with whom he talked in their language as one of them, who knows their poets and traditions. Under “the law of Christ”, he never felt that he walked without the committing law of love. Law in Christ Jesus has its commitments and laws, so that the believer would bear the features of Christ: of love, holiness, longsuffering, obedience, etc.. Life in Christ has its particulate joyful spiritual system, being a deposit of the particulate heavenly life. The law of Christ by which we are committed is the law of love, by which we fulfill the law (Romans 13: 8; 6: 2). Some say that he refers here to his talk with the people of Athens concerning what was inscribed on one of their altars; hence he says: “and to those who are without law, as without law” 1. And lest someone might think of this as a change of mind, he adds: “not being without law toward God, but under law toward Christ” (21); meaning: God forbid for me to be without law, but I have another law more exalted than the old one – the law of Spirit and grace – hence he adds “toward Christ” 2. (St. John Chrysostom) He did that, not out of pretence; but he became for everyone as like him, to help him. That is the way when the great mercies prevail, and everyone becomes like everyone else, not with deception, but by putting himself in his position3. (St. Augustine) “to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some (22). “Now this I do for the gospel’s sake, that I might be partaker of it with you” (23) By the weak he means the non-Christians, and also the newly converted Christians with weak conscience, who easily doubt, especially in what concern the sanctuaries. With his strong conscience, the apostle is compassionate toward the weak among the believers and non-believers, that he might win them to Christ, instead of being a stumbling block to them (1 Corinthians 8: 8; Romans 1: 14). A sign of his love is that he conforms with everyone, not to deceive him, but to win him over to faith. To the Jew he became as a Jew; To those under the law as though under the law; To those without a law, as though without a law, To the weak as though weak; And all things to all men, that he might win the more.That is how a father would deal with his own children, acting like a child among them, until he brings them over to complete maturity.That does not mean hypocrisy or deception; but, moved by love, he forsakes his own will, his ways, pleasures, and profits, that he might win all to bear the will of Christ, and to accept Him a way for themselves, the cause of their pleasure, and their eternal profit. Far from the apostle to criticize those under the law, those without law, or the weak. He never despised them, nor entered with them into mental or hypothetical 1 In 1 Cor., Hom.22: 5. 2 In 1 Cor., Hom.22: 5. 3 ON Lying 12. 256 debates; but he bowed with love to bear them in his heart, to present them to the Lover of all mankind, and the Savior of all. To interpret this with a more sound way, we say that it is not by lies, but by commiseration, he was able to transform them to faith through his great love; counting himself as though the one suffering from the evil, from which he intends to save them1. (St. Augustine) In every situation, the Savior, Himself, became everything for everyone, To the hungry he became bread; to the thirsty, water; to the dead, resurrection; to the sick, a Physician; and to the sinners, salvation2. (St. Cyril of Jerusalem) The Lord Christ became everything for all mankind, that He might present salvation to all. And Paul who followed His lead, lived as though without law; and gave up his life for the sake of those he intended for them to overcome; By his own free will, he became weak, that he might give strength to the weak3. (St. Ambrose) Paul became weak through refraining from practicing things that might offend the weak4. (Ambrosiaster) It is only him who is mature in faith, like the apostle Paul, who could say this; that the sinner cannot utter5. The reason why (the church), together with “the daughters of Jerusalem” run after him (Songs 1: 4), is that the person, perpetually perfect, become like all things to all men that he might by all means win all (22) 6. (The scholar Origen) If Paul elaborately keeps these secrets, appearing as a Jew to win the Jews; Why did he not partake with the Gentiles of the pagansacrifices, as long as to them he is as though without law, that he might win them?! To interpret this we say that he partook of the Jewish sacrifices, because he has been a Jew by birth. And when he said all that, he did not mean to pretend what he is not, but, felt a true compassion toward them, to present to them such a help, as though it is presented to him, if he is preoccupied with their sins. Here, he did not use the craftiness of deception, but the commiseration and the compassion of a savior. In the same phrase, the apostle puts the principle in a general form, saying: “To the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some” (22). The last part of the phrase leads us to understand the one preceding it, by appearing as one who has 1 On Lying. 2 Sermon on the Paralytic 10. 3 Letters to Priests 54. 4 CSEL 81: 025. 5 Comm.. on 1 Cor., 3: 43: 49-50. 6 Thr Song of Somgs, Comm. Bok 1: 4 (ACW). 257 compassion on the weakness of others, as though it is his own weakness. When he said: “Who is weak, and I am not weak?”(2 Corinthians 11: 29), he did not mean to pretend that he suffers the same weakness of another, but rather to show it by commiserating with him1. (St. Augustine) So that is how you should do as well; Do not count yourselves better than others, but be humble. For the sake of the salvation of your brother, you should forsake your own honor; which is not falling, but concession. As he who falls would be cast on his face, and difficult to get up; Whereas he who makes concession would get up bearing many profits; As did Paul who with such concessions, ascended and together with him the whole world; He did not work in just a part of the world, but sought to acquire all those who were saved through his work2. (St. John Chrysostom) 5- THE APOSTLE’S CARE FOR HIS OWN SALVATION: “Do you not know that those who run in a race, all run but one receives the prize. Run in such a way that you may obtain it” (24) Having in mind how the Corinthians were preoccupied with sport events, the apostle Paul used examples from the course of race, and the ring of boxing, to show the need of a Christian to be in fit health condition to minister to God. In Greece there were four kinds of sport events: Delphic or Pythian Isthmian (or Corinthian) Nemean Olympic In those occasions, people from all over Greece would gather together to pass a period of public celebration filled with fun. The Corinthian or Isthmian games used to be held in a narrow part of the Isthmus north of the city of Corinth; which are, no doubt, the games the apostle refers to in this epistle. The Nemean games were held in Argolis, a city built by Argives in honor of Archemorus who died stricken by a serpent. Renewed by Hercules, it embraced a course of horse race, sprinting, jumping, and boxing, etc, The victorious in those games, held every 3 or 5 years, was rewarded by a crown of olive leaves The Pythian games, that drew many, even from outside Greece, were held every 4 years in Delphi at Phocis, at the foot of Mount Parnassus; and drew many, even from outside Greece. The Olympic games were held in Olympia, in the city of Elis on the south bank of the River Alphias, west of Pelopponnesus. The schools of sports were of the main features of the major cities of Greece; where every young man was trained in one of those schools for a period of at least ten months, and used to vow that he will not break the rules he learned in them (2 Timothy 2: 1 Ep 40: 6. 2 258 5). To participants in public sport events, the graduates of those schools used to follow a very strict and stringent program of eating healthy food, abstaining from drinking wine, and training on the endurance of both hot and cold weather conditions. The boxer used to go through a long training program, so that when he confronts his opponent in the boxing ring, his strikes would be effective; Otherwise he would be striking the air with his arms right and left The one individual who wins any of the sport events gets the reward that was mostly a crown of plants put on his head. Whereas in the field of the spirit, all can enter the arena, where God wishes for them all to get the reward (24). Here, the apostle refers to the short range sprint race (24), where speed of running is considered to be one of the greatest gifts given to man (26, 27). Lamenting King Saul and his son Jonathan, the prophet David said that they used to be “lighter than eagles, and mightier than lions”. Referring to the freedom of our will, the apostle says: “Run in such a way that you may obtain it” (1 Corinthians 9: 24); and referring to its weakness, St. John the Baptist says: “A man can receive nothing unless it has been given to him from heaven” (John 3: 27)1. Grace is always ready, seeking those who welcome it. Whenever our Lord sees a watching soul, flaring with love, he pours on it His riches, more abundantly than what it sought2. (St. John Chrysostom) In his talk here about running our spiritual race to get the reward of our heavenly work, the apostle Paul counsels us to increase our pace, saying: “Run in such a way that you may obtain”; the way he himself did, running in such a way to reach what lies ahead, and forgetting what is behind. He was truly like a first class boxer, very swift, particulate in his movements, and directs his stokes, not to beat the air right and left, but attacks his opponent with effective strokes to his body3. The more your efforts increase for the sake of piety, the more your souls increase in greatness through the labor in the things which the Lord incites us to do4. (St. Gregory, Bishop of Nyssa) Let us then run with love together with good men, to get a better reward, always having in mind the words of the apostle, “Run in such a way that you may obtain it” (24) 5. (Father Valerian) Your Lord Jesus Christ anoints you with His Spirit, and brings you over to the arena. Long before the day of the race, He takes you away from the way of easy life, to a more stringent system in life, to make you stronger…. He isolates the wrestlers, away 1 Cassian: Conferences 12: 10. 2On Gem PG 53: 76, 77. 3 Beatitudem sermon 2. (ACW). 4 On the Christian Mode of Life. 5 Homilies (Frs of the Church), 13. 259 from a luxurious life, delicious food, and rejoicing drinks, and makes them go through tougher training programs, so that their hope for victory grows stronger1. (The scholar Tertullian) Some scholars believe that the use of examples from the sport events correspond to the date of the epistle, and to how much the Corinthians were fond of them; which confirm the authenticity of the epistle, its dating back to the apostolic era, and having been actually addressed to the people of Corinth. “And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for imperishable crown” (25) The winners in the Olympic games were given crowns of olive leaves; in Delphi, crowns of apple branches; in the Corinthian games, crowns of pine; and in Nemean crowns of parsley; at the end of the tournament, in a magnificent celebration amid great joy, where the winners were carried on the shoulders of their competitors to be seen by all, who cheer and applaud them, and cover them with flowers and roses; beside what the government give them of material gifts and tax exemptions. Cisro says that the winner in the Olympic games in Greece was not less than the victorious leader in Rome2.The winners in sport events get perishable crowns; Whereas those working with the spirit, get eternal imperishable crowns (25). Because the spiritual crown is not limited to one individual winner; and the prize surpasses all labors. The apostle Paul rebukes the Corinthians by saying: “They do it to obtain a perishable crown, but we for imperishable crown” (25) 3. (St. John Chrysostom) The prophets have long ago prophesied that battle, The Lord was preoccupied with it; And the apostles went through it4. (Cyprian the martyr) Being a wrestler, Come to compete against your opponents, not with your head, but by your arms5. (St. Ambrose) Entering into the way of the Lord, getting away from the vanity of the present world, and getting refreshed by hope in the life to come, we do not concentrate our hearts on the contemporary things, but rejoice in the exalted ones6. (St. Augustine) “If anyone competes in atheletics, he is not crowned unless he competes according to the rules” (2 Timothy 2: 5). He who longs to quench the fire of his carnal desires, should hasten to overcome the evils that are out of our nature. And if we wish to experience the power of the words of the apostle Paul, we should first learn the rules of strife in the world, that through these rules we may appreciate what the apostle says 1 To the Martyrs 3: 3. 2 Anachar iii, 449. 3 In 1 Cor. Hom. 23: 1. 4 Letter 10: 4. 5 Six Days of Creation 6. 6 Sermon 263 Fathers of Church 38: 396. 260 about the one who wins an imperishable crown (1 Corinthians 9: 25), and not the perishable crown of temporal glory1. (St. John Cassian) Some believe that the canonical strife by which we may enjoy the conquest, is that in which the believer leans on the bosom of the Lord, seeking His grace and help, by the spirit of work and strife. We cannot run along the way of God, unless we are carried on the wings of the spirit2. There is no stronger one than he who enjoys the divine help; and no weaker one than he who is deprived of it3. Let us then be stronger than all, following the lead of Paul, Peter, James, and John; As, if we are deprived of the help of God, we shall not be able to resist the least of seductions4. (St. John Chrysostom) It is not up to him who wills, nor to him who seeks, but to him who gets mercy from God;Calling on Him, He would grant us the strength to seek and the help to work5. (St. Augustine) “So I do not run aimlessly, nor I box as though beating the air” (26) In a training on martial arts, the wrestler beats the air with his hands, as though his enemy is before him. The boxers are used as well, when they enter the arena to beat the air for a little while as a kind of work out, or as a show before the spectators; in what is called ‘skiamachia’ or ‘Sciamachia’, namely a false or a make-believe battle; And when the boxer beats the air as his opponent avoids his strokes. The apostle probably means to say that his fights are not without experience, for he knows well how and when to strike under the guidance of the Holy Spirit of God, to gain the ultimate victory. The spirit of God grants us the ability and wisdom, so as never to fail in our strife. “Not aimlessly” may also mean (not without reason). The apostle in his fight moves not without reason, but with awareness of the rules of the race; with knowledge of the eternal life, and the way leading to it; also taking into consideration that the spectators concentrate their sight on the participants in the race, in anticipation of the final score; The false preachers wish to see him deviate from the right way, or helplessly quit the race; And the opponents to the gospel among the Jews and the Gentiles, wish to see him fall. The true church, on the other hand watch him, eagerly anticipating his ultimate coronation; And above all God’s compassionate eyes are upon him, supporting him in his strife. By saying: “Not aimlessly” ,he intends to say: I do nothing aimlessly or without reason, the way you do when you enter into the idol temples.All what I do is for the salvation of my neighborWhen I surpassed Peter in my concessions, and in forsaking some of my rights,Or when I shaved my head, and let Timothy be circumcised, I did those things with reason and not “aimlessly” But you could not give me a single 1 Institutions 5: 12. 2 In Gen PG 53: 228, In Mat. PG 57: 30. 3 In Paralyt. PG 51: 51. 4 In Mat PG 57: 303. 5 To Simplician 10. 261 reason for entering into the idol temples; “For food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse” (1 Corinthians 8: 8).Obviously you are running “aimlessly” 1. “Thus I fight, not as one who beats the air” (26). Referring again to the fact that he does not beat the air, but he beats the devil his enemy; while you are not beating him, but are simply wasting your strength in vain2. (St. John Chrysostom) Paul means to say that he does not fight with mere words, but with works3. (Ambrosiaster) (Do not fear the fighting of the devil) The spiritual wars are fierce; or else what would be the point in the words of the apostle Paul: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6: 12); and: “Thus I fight, not as one who beats the air” (1 Corinthians 9: 26); and: “I have fought the good fight” (2 Timothy 4: 7). Speaking about war, struggle, and battle, there must be strength and strife on both sides, and that both of them would be well prepared, either to be ashamed of failure, or to rejoice in victory; Or else would be rather a kind of unfair and unjust attack4! (Father Serinus) like a wrestler who finally comes to the arena, and raises his eyes up to heavendisciplines his body, lest he would be defeated in battle;anoint it with the oil of mercy;practices everyday a show of virtue;runs with certainty to reach the goal of the round;directs his blows and aims his arrows, but not as one who beats the air;The earth for man is the field of battle; and heaven is his crown5. Like a good wrestler, Paul knew how to direct his blows to the adversary forces; and strikes those who renew the attacks6. (St. Ambrose) Let us run in this world, to get the prize in the world to come7. (St. Jerome) Do you wish to hear what a true wrestler for Christ, who strives according to the rules of the battle, would say: “Therefore I run thus, not with uncertainty. Thus I fight; not as one who beats the air. But I disciple my body and bring it into subjection; lest when I have preached to others, I myself should become disqualified” (1 Corinthians 9: 26, 27). Do you see how he made the main part of the struggle dependant on him, namely. on his body; and let the result of battle dependant upon keeping the purity of the body, and disciplining it! 1 In 1 Cor., Hom. 23: 2. 2 In 1 Cor., Hom. 23: 2. 3 CSEL 81: 106. 4 Cassian: Conferences 7: 21. 5 Letters to Priests 49. 6 Paradise 12: 56. 7 Against the Palagiansl. 262 He runs, not with uncertainty; for looking forward to the heavenly Jerusalem, he find before him a sign toward which his heart runs without diversion. He runs, not with uncertainty, “forgetting those things which are behind and reaching forward to those things which are ahead; pressing toward the goal for the prize of the upward coal of God in Christ Jesus” (Philippians 3: 13, 14). With certainty, fixing his sight on the goal, and hastening to reach it, he says: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4: 7). And because he knows for sure that he, with an upright heart raced toward the fragrance of the ointment of Christ, did not linger, and has overcome in the spiritual battle with the purity of his body, he dared to end his talk, saying: “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that day”. And to open before us, as well, the door of hope to acquire such a prize, if we are ready to imitate him in his path of faith, he adds: “but not to me only, but also to all who have loved His appearing” (2 Timothy 4: 8); proclaiming that we shall be his partners in the crown on the day of judgment, if we also love His appearance; not that He appears to us against our will, but appears to us daily in the holy souls, if we gain the conquest in the battle by the purity of the body. Concerning this appearance, the Lord says in the gospel: “My Father will love him, and We will come to him and make Our home with him” (John 14: 23); And also: “Behold, I stand at the door and knock; If anyone hears My voice and opens the door, I will come to him, and dine with him and he with Me” (Revelation 13: 20) 1. (St. John Cassian) By the “air” here (1 Corinthians 9: 26), he refers to the forces of evil2. (Theodore, Bishop of El-Missa) “But I discipline my body, and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (27) The apostle Paul knows the devil his enemy well, and is capable of beating him, not in the air, but of destroying him by the cross. Those who run the race, do that with uncertainty, as only one of them will get the prize; Whereas in the spiritual strife all those who strive by the Lord, will get a heavenly crown in certainty according to the true promises of God. Lest those who hear, may assume that the apostle boasts in pride because of his concessions for the sake of ministry, he confirms his perpetual fear of perdition, despite the success of his ministry, saying: “I disciple my body, and bring it into subjection, lest when I have preached to others, I myself should become disqualified” (27)He strives even against his own body! If the apostle fears for the perdition of his soul, after such a long strife by which he gained thousands of souls to the Lord Christ; How much more it is befitting of the believers, especially the priests with all their ranks, and the ministers, to strive for the sake of the salvation of their souls and those of their brethren?! The success of the apostle Paul in establishing new churches, gaining souls, and distributing the gospel, are not a sure guarantee of his own salvation, but he is committed to go on striving by the grace of God until his last breath. He presents himself as an example to us, lest we become 1 Institutions 5: 17. 2 Pauline Commentary from the Greek Church. 263 deceived and slothful depending on our previous or present success. It is very risky to lead others to eternal life, while we, ourselves, slide down to the pit in eternal death! Unless we discipline both the body and the soul by the Holy Spirit of God, the body will certainly bring the soul into subjection. The body should be a good servant to the soul; for if it becomes its master, it would turn vicious! Look at the apostle Paul. Does he not seem to avenge the martyr Steven in himself, when he says: “Thus I fight, not as one who beats the air; but I disciple my body, and brings it into subjection”(1 Corinthians 9: 26, 27)? For when he persecuted Steven and other martyrs, he used to bring their bodies into subjection, and to humiliate them. It is as though he avenged them in himself by disciplining his body and bringing it subjection1. (St. Augustine) He who brings his own body into subjection in the ministry of God, places the lamp on the lampstabd; that preaching the truth becomes in a higher level than the ministry of the body. . Teachings, however, would increase in clarity through the dedication of the diverse body senses (the tongue, the mind and the body members) to teaching. Hence the apostle puts his lamp on the lampstand when he says: “Thus I fight, not as one who beats the air, but I disciple my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified” (1 Corinthians 9: 26, 27) 2. (St. Augustine) St. John Chrysostom often talked about his extreme care for his own salvation amid his preoccupation with ministry, and often warned the Bishops against disregarding this3. Before his encounter with the Lord Christ, Saul (the apostle Paul) used to lean on his past as a Pharisee, righteous in his own sight and that of the people; and he even to assumed to be righteous in the sight of God. But now, having experienced the new resurrected life, he became preoccupied with the present; asking himself whether he is walking as a man of God, and enjoying the resurrected life of Christ as a present life. If Paul had such a fear, and so he taught many; after being like an angel, and becoming the teacher of the whole world; What could we say? He as though says: [Do not think that having believed is enough for your salvation. As far as I am concerned, neither preaching, teaching, nor gaining limitless number of souls, are enough for my salvation, unless I show blameless behavior4]. (St. John Chrysostom) The bride of the songs says: “They made me the keeper of the vineyard, but my own vineyard I have not kept” (Songs 1: 6). If you apply this to Paul who cares for the salvation of all mankind; you will see that if he keeps the vineyards of others, and does not keep his own vineyard, how great would be his loss while winning the others?! While he was free from all men, he made himself a servant to all, that he might win the more; To the weak he became as weak; to the Jews he became as a Jew; and to 1 Sermon on the Amoint 1: 22: 77. 2 Sermon on the Amoint 1: 6: 17. 3 In 2 Thess. PG 62: 498. 1880-186 ، راجع للمؤلف : القدیس یوحنا الذھبي الفم، 1980 4 In 1 Cor. Hom. 23: 2. 264 those who are under the law, as under the law; how could he say: “but my own vineyard I have not kept” (Songs 1: 6) 1? (The scholar Origen) When you put your energies and zeal at work; whether striving in prayer, fasting, giving the poor, or forgiving those who do you harm, according to what God gave us for the sake of Christ, or controlling the bad habits, discipling the body, and bringing it into submission (27)You are doing the work of those who walk along the upright way, “whose eyes are ever toward the Lord, for He shall pluck their feet of the net” (Psalm 25: 2) 2. (St. Augustine) Keep on praying that “When I have preached to others, I myself should become disqualified” (27). And when boasting, do not boast of me but of the Lord. As, however great I control my household, I am still a man, and am living among men. I cannot pretend that my household is better than the ark of Noah, where there were eight people, among whom was the cursed Canaan (Genesis 9: 27). Nor better than Abraham’s household, where the words were heard: “Cast out this slave woman with her son” (Genesis 21: 10). Nor better than Isaac’s household, about whose two sons it was said: “Jacob, I have loved, but Esau I have hated” (Malachi 1: 2). Nor better than Jacob’s household, where there was Reuben who defiled his father’s bed (Genesis 49: 4). Nor better than David’s household, where one of his sons misbehaved with his own sister (2 Samuel 13: 4); and another rebelled against such a father filled with holy compassion. Nor better than the friends of the apostle Paul, about whom was said “fears from inside and from outside”; who if he lived among good men, he would not say, testifying to the holiness and faithfulness of Timothy: “I have no one like him who will be genuinely concerned for your welfare” (Philippians 2: 20). Among the twelve good men who were together with Jesus, was Judas, the thief and traitor. And I am not better than heaven, from which angels have fallen3. (St. Augustine) As he, who intends to be teacher is committed first to teach himself; And he who has not become a good soldier, would not be able to be a leader; he would say: “When I have preached to others, I myself should be disqualified” (27) 4. (St. John Chrysostom) Let our souls be commanding, and our bodies be submitting; when the Lord Christ comes and make his dwelling place in us5. (St. Jerome) 1 The Song of Songs, Hom. 1: 7. (ACW). 2 Ep. 48: 1. 3 Ep. 78: 8. 4 In 1 Tim., Hom. 5. 5 Homily 9Fathers of Church 48: 67. 265 In order to bring our body into submission, we should fast, and keep away from all kinds of luxury; the way Paul did, lest he lose the prize about which he preaches to others1. (Ambrosiaster) Paul brings into submission what is his, and not himself. As what is his (the body) is something, and himself is something else; He chastises what is his, as by that he may bring to death his carnal lusts2. (St. Augustine) O Philanthropic God, Set us free from the danger referred to by Paul; that he while preaching to others would himself become vain. You truly know who we are. You know the nature of the enemy confronting us. In our non-equivalent battle, in our weakness and our death, we seek You3. (Cassiodorus) In this chapter the apostle Paul established the following principles: The true God granted him the right to be subsisted by the church, if he intends to (&- 10, 13). It would be just to live at the expense of the church (11). It is a divine principle that he, who minister to the gospel, lives from the gospel. The apostle chose to subsist himself by himself, so as not to be a burden over anyone (15, 12). Necessity is laid upon him to preach the gospel (16). His rejection of the earthly reward would crown him in heaven (17-18). His principle in life was not to earn money, but to enjoy the salvation of souls, together with giving on his part (19-22), whatever the price is. He is in an incessant wrestling that would only come to an end by winning a noncorruptible heavenly crown (24-27). In short, the whole chapter deals with “giving oneself for the sake of the edification of souls”. 1 CSEL 81: 106-107. 2 Against Julian 24. 3 Cassiodorus: Explanation of the Psalms, Prayer ACW 53: 468-69. 266 AN INSPIRATION FROM 1 CORINTHIANS 9 LIBERATE ME BY THE EXALTED SPIRIT OF LOVE TO BE A SERVANT TO ALL, THAT I MIGHT WIN THE MORE Am I not a son of Yours? Grant me the glorious liberty of Your children. That through love, I would make myself a servant to all. To win many for my heavenly Father. Grant me the spirit of a warrior that knows no weakness; Grant me the spirit of care, to shepherd all your flock. Grant me the spirit of faithfulness to work in your vineyard. Yes, O Leader, and good and faithful Shepherd. Being Your son, grant me to work with Your Spirit. And to walk with what befits You and me. Let me work with the spirit of love and liberty To seek, not what is my own, but what is for the glory of my brethren. I would rather die, and nothing would hinder my ministry to You and to them. Their eternal glory is my own glory and pride. Their true liberty is my peace and joy. Who would become weak, and I would not be weak together with him? If someone bows to the law, I shall bow together with him. But with Your Spirit I would bring him into your spiritual law. To someone without law; I shall appear to him as though I am without law, although Your law is my life. I could then set forth together with him to the law of liberty and glory. By You, I would become everything for everyone. Until I acquire him for You, and he would acquire You for himself. This is my strife; and this is my struggle. I shall never cease to run all the days of my sojourn. That with love, all will win a non-corruptible crown. I shall never give comfort to my body, to train it on strife; To let it have comfort and be glorified together with my soul on the day I encounter You.
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