IT IS WRONG OF CHRISTIANS TO SUE ONE ANOTHER BEFORE UNBELIEVERS In the previous chapter, St. Paul showed that the church has no right to judge those who are outside, but only those inside. Now, the apostle deals with the issue of “temporal tribunals”. Is it right for a believer to sue his brother in a civil court? In this chapter the apostle rebukes them for breaking brotherly love by resorting to law before unbelievers against one another, for the smallest of matters that the church could sort out. And as the wise Solomon says: “A brother offended is harder to win than a strong city. And contentions are like the bars of a castle” (Proverbs 18: 19). Taking refuge in brotherly love is better than in a strong city. 1- Christians resorting to pagan courts of justice 1- 6 2- Let us endure injustice, and not practice it 7 - 8 3- The unrighteous will not inherit the kingdom of God 9 - 10 4- Our Lord will justify us of our sins 11 5- Not everything lawful for us are helpful 12 6- Sanctity of the body 13 7- The resurrection of Christ is the source of our resurrection 14 8- Our membership in the body of Christ 15 - 17 9- Seriousness of the sin of sexual immorality 18 10- The body as a temple for the Holy Spirit 19 – 20 1- CHRISTIANS RESORTING TO PAGAN COURTS OF JUSTICE: “Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?” (1) While calling the pagan judges “unrighteous”, he calls men of the church “saints”; as it is befitting of the Christians to bear the Holy Spirit, and walk in holiness. By resorting to pagan courts, the brethren would waste time and money, break down brotherly love, would be moved to anger, use unbefitting cruel words, lose their inner peace and joy, disregard their mission as ambassadors of the Lord Christ; and insult the church, home of the saints. The apostle did not wish for them to be judged by those from outside; and did not intend for the shortcoming by those who have learned the good behavior and righteousness, to be a stumbling block to those who are outside the church1. (Theodore, Bishop of El-Missa) Why did he call the pagan judges ‘unrighteous’, when some of them could be just? God is the true source of justice; with love in His justice, and justice in His love. He desires for all to be saved, and to come to the truth. That is why, the pagans, even though they might practice temporal justice, yet, having isolated themselves from the truth, they do not care for their own salvation, nor for that of those they judge, and are therefore counted as “unrighteous”. 1 Pauline Commentary from the Greek Church. 171 “Do you not know that the saints will judge the world? And if the world will be judged by you, are you not worthy to judge the smallest matters?” (2) The twelve apostles will judge the twelve tribes of Israel, if they did not believe in Christ and rejected Him. The rest of the saints will judge the Gentiles who do not forsake idol worship, and believe in the true God1. (Severian, Bishop of Gebalah) The non-belief of the world will be judged by the example of faith of the saints2. (Ambrosiaster) “Do you not know that we shall judge angels? How much more, things that pertain to this life?” (3) The apostle shows them the seriousness of their behavior; For, if the believers, by their holy life, will judge the world and the wicked angels, on the great day of the Lord; How much more, would they judge the temporal little things? It is as though, resorting to temporal courts involves an insult to the saints. The Lord told us that His twelve apostles will sit on thrones to judge the twelve tribes of Israel (Matthew 28: 19). And in another place we hear about the ten thousands of saints who will come with the Lord to execute judgment on the great day of the Lord (Jude 13, 14; 1 Thessalonians 3: 13). This does not mean that they, themselves, will do the judgment; but will sit on the chairs of honor to watch the judgment of the evil world. The believers, glorified on the great day of the Lord, will be like a queen who sits on the right hand of the King; the King will judge the wicked angel in the presence of the queen as though partaking of His work. Some believe that the believers, getting more honor than the angels, enjoying the salvation work of God, and partaking of His glory, they will be honored by the saintly angels. It is said about the saints that, after appearing to be judged by the Lord, they will reign together with Him, but will not partake of the judgment. It refers here to their enjoyment of the glory as a strong testimony against the non-believers and the wicked angels. The judgment of the wicked angels began by the cross, “having disarmed principalities and powers, he made a public spectacle of them, triumphing over them in it” (Colossians 2: 15). He gave the church the authority to destroy the kingdom of the devil and to drive him out of many. In this same way, the true believers are given the authority to judge and destroy the kingdom of the devil and his hosts. The apostle does not talk here about the real angels, but about the false priests and teachers of the people, who will be judged because of their vain teachings concerning Christ3. (Severian, Bishop of Gebalah) Paul refers here to the devils who were angels before4. (Theodoret, Bishop of Cyrus) 1 Pauline Commentary from the Greek Church. 2 CSEL 81: 59. 3 Pauline Commentary from the Greek Church. 4 PG 81: 60. 172 Having “labored more abundantly than they all” (1 Corinthians 15: 10), Paul truly counts himself among the judges, when he says: “Do you not know that we shall judge angels?” (3) 1. (St. Augustine) “If then you have judgments concerning things pertaining to this life, Appoint as judges those who are least esteemed by the church to judge?” (4) By those least esteemed, he probably means the believers who have no positions of leadership; In the Jewish society, there were five levels of courts of justice: 1- The greater court of the Sanhedrin, of 72 elders, held in Jerusalem; with the highest religious judiciary authority. 2- The lesser courts of Sanhedrin, of 25 members, held in the major cities outside Jerusalem. 3- Benches of three members. 4- Authorized or Authentic benches. 5- Unauthorized benches; so called because they do not get their authority from the Sanhedrin; but their members are selected from the adversary parties, to make decisions in their disputes without entering into official courts. The “least esteemed”, although literally translated as (those who not trusted); yet they would be better than the pagans who oppose the evangelic truth. It is as though the apostle says to them: If you have no one among the church leaders who is fit, Chose those who are thought to be “Least esteemed” to judge in your inner disputes. The apostle requests choosing as judges, wise believers from among those who are properly tested in several positions; and not those preoccupied with preaching, who have to move here and there … And in case they do not find such wise judges, let them choose others who are among the least esteemed, so that the affairs of the Christians would not be displayed before the sight of non-believers2. (St. Augustine) He means that, as much as possible, we should not deliver ourselves to be judged by those from outside. Even if there is no wise among us, it would be better to put things in the hands of the least esteemed3. (St. John Chrysostom) “I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? (5) The Corinthians, who used to boast of their philosophies and wisdom, and who were assumed to be better than any others; because of the dissensions among them, of which the church suffered, they could not find even one wise man who is able to judge the cases of the brethren without resorting to the pagan courts. That is why he rebukes them saying: “Is it so, that there is not a wise man, not even one, who will be able to judge between his brethren?” 4. 1 City of God 20: 5. 2 The Work of Monks, 29. 3 In 1 Cor., Hom. 16: 6. 4 Comm.. on 1 Cor., 2: 27: 20-22. 173 (The scholar Origen) “But brother goes to law against brother, and that before unbelievers!” (6) We have the leaders of the church to whom we should resort in our disputes, so as not to be called before the courts of unbelievers1. (The scholar Origen) This does not, in any way, contradict what came in his epistle to the Romans (Chapter 13), where he exhorts them to honor those in authority. While he does not want us to oppose the temporal authorities; yet he prefers not to resort to them2. (Theodoret, Bishop of Cyrus) It is a double charge here: Going to court; and standing before unbelievers. If it is wrong to go to law against a brother; Doing it before unbelieving would be unforgivable3. (St. John Chrysostom) 2- LET US ENDURE INJUSTICE, AND NOT PRACTICE IT: “Now therefore, it is already an utter failure for you that you go to law against one another. Why not rather be wronged? Why not rather be cheated?” (7) It is as though he says to them: In case there is no wise man among you to judge between brethren; The injustice that would probably dwell upon any one of you through the intervention of the church, would certainly be less harmful than to resort to pagan courts against brethren. The peace of heart together with some endurance of a little injustice, would be better than to enter into controversies and contentions before courts; particularly if the judge is a pagan who hates and opposes faith; and would most probably use the chance to abuse the situation. Because resorting to pagan courts involves a loss of the brotherly peace, love, mutual trust between believers, and the fear of God. Hence he adds: “No, you yourselves do wrong and cheat, and you do these things to your brethren” (8); probably referring to the one who committed sexual immorality with his father’s wife. It would be befitting of the Christian not to sue anyone altogether; Yet, in case of something too serious to disregard, let him resort to the church4. Attacking those who initiate contentions, Paul says, that they would not only be worthy of punishment because of the wrong they do, but because they contribute, as well, to what the other party would do, when they have to resort to the unbelievers to give them justice5. (Ambrosiaster) 1 Comm.. on 1 Cor., 2: 27: 27-28. 2 PG 82: 266. 3 In 1 Cor., Hom. 16: 6. 4 CSEL 81: 62. 5 CSEL 81: 62. 174 Being God’s ministers, by observing His commandment, not to enter into contentions, but uprightly proclaim the truth; We would, as well, save our adversary from the evil consequences of going to pagan courts, even against his will1. (St. Basil the Great) We say again: the crime is double, probably triple, or even quadruple: 1- You do not know how to endure, which is wrong. 2- You are doing wrong. 3- You resort to the wrong party for justice. 4- You do such thing against a brother2. (St. John Chrysostom) 3- THE UNRIGHTEOUS WILL NOT INHERIT THE KINGDOM OF GOD: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (9,10) The apostle Paul fears that they might be deceived; And what is more serious is to be deceived, not by someone from outside, but by their own hearts and erroneous thoughts; or by the leaders who were supposed to lead them along the true royal path. The apostle presents ten categories of people who deny themselves the enjoyment of the privileges of the children of God; namely to inherit God together with Christ (Romans 8: 17). He presents the truth clear and loud, that such sinners who persist on not repenting, will not inherit the kingdom of God. Those who practice the work of the devil will not enjoy the gift of God, the eternal life in Christ Jesus our Lord (Romans 6: 23). It is befitting of them not to deceive themselves; as it is impossible for man to sow what is for the flesh, and reap what is for the Spirit. The apostle warns them against three risks: a- To lose the kingdom of God b- To have their soul fall into the nets of deceit. c- To go to hell. Listen to what he says … Do you not see how all kinds of evil are defeated; and how it is pitch dark and corruption of everything true3?! Seeing how getting drunk, and reviling, are serious offenses, he remind us of when Christ Himself delivered to hell the one who says to his brother “You fool” 4 ( Matthew 5: 22). (St. John Chrysostom) We should not be deceived by seeing them called by the name of Christ, without having the necessary works associated with it. We should not also be deceived by seeing them perform signs and wonders; For the Lord, Himself, who performed miracles to non-believers, warning us against the false assumption that wherever there 1 The Long Rules, 9. 2 In 1 Cor., Hom. 16: 7. 3 In Titus, Hom. 5. 4 In 1 Cor., Hom. 16: 8. 175 is the seen miracle, there would be the unseen wisdom, says: “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you, depart from Me, you who practice lawlessness!’” (Matthew 7; 22). Knowing only those who practice righteousness, the Lord did not let His disciples rejoice in performing miracles, like casting out demons, saying to them : “You rather rejoice because your names are written in heaven” (Luke 10: 20); namely in the city of Jerusalem, where only the righteous and the saints will be And as said by the apostle: “Do you not know that the unrighteous will not inherit the kingdom of God?” (6: 9) 1. (St. Augustine) Do not be deceived, O brethren; The corruptors of households will not inherit the kingdom of God2. (St. Agnatius, the illuminator) To have God reign in His kingdom, it has to be purified of every sin and adultery3. (The scholar Origen) If someone says that he does not care for the kingdom of God, but he only seeks the eternal comfort, he should not deceive himself; As there are only two places and not three: In case man is not worthy to reign together with Christ, he will definitely perish together with the devil4. (Caesarius, Bishop of Arl) We should wrestle against those iniquities we referred to, in order to reach the well established life. In our journey, we are committed to practice piety, mercy, humility, perfect righteousness of life, purity, reason, peace, faith, and love. You will not get the promised inheritance, unless you uproot from your life the iniquities that weigh down your bodies5. (Father Valerian) 4- OUR LORD WILL JUSTIFY US OF OUR SINS: “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (11) After being miserable and sinners by nature, they were washed by the water of baptism, perpetually glorified by the Holy Spirit, and justified by the blood of Christ alone, to be qualified to enjoy the Holy God in His glory, and the eternal dwelling in heaven. Some of them who were washed by the water of baptism (Timothy 3: 5; Hebrew 10; 22), pledged to walk as is befitting of the children of the Holy One; were sanctified, namely, they isolated themselves from idol worship to dedicate the heart to the Holy God; and were justified namely, they became the subject of pleasure of God in the 1 Sermon on the Amount 2: 84. 2 Ad Eph. 16. 3 Comm.. on 1 Cor., 2: 27: 67-69. 4 Sermons 47: 5. 5 Homilies, 2: 6. 176 righteous Christ. That was what they enjoyed in the name of the Lord Jesus, and what they gained by the power of His Holy Spirit. He started by the washing in the water of baptism, where we get the second birth; and followed by the sanctification, when the Spirit of God works daily in us; then finally by bearing the righteousness of Christ, we become justified before God the Father. The Corinthians have gained all the benefits of purity in their baptism, which are the foundation of the truth of the gospel. As in baptism, the believer is washed and purified of all his sins, and becomes righteous in the name of the Lord; and by the Spirit of God he becomes a son of God by adoption. By these words, the apostle Paul reminds them of the greatness of the grace they have got in the true tradition. … Yet, having started to think against the law of faith concerning baptism, and consequenty denied themselves of all those benefits, the apostle is trying to bring them back to their past way of thought, in order to resume what they have previously gained1. (Ambrosiaster) The salvation of Israel has been through the sea; and the salvation of the whole world is realized through the washing by the word of God (Ephesians 5: 26) 2. (St. Cyril of Jerusalem) To understand the significance of the “Jordan” that quenches the thirst and waters the gifts, it is for our benefit to refer as well to Naaman the Syrian who was healed of leprosy. There is no other river that takes away leprosy, except “the Jordan”, if man enters into it with faith, and washed himself in Jesus Christ! That is because, those who are washed in it, would be saved from the shame of Egypt (the love of the world); Joshua crossed through it after leaving Egypt and the wilderness behind. They would be able to ascend up to heaven (Elijah crossed the Jordan before ascending up to heaven). And they would be purified of the horrible leprosy (as was Naaman the Syrian). By all that they become qualified to receive the Holy Spirit3. No one was purified in the Jordan except Naaman the Syrian who was not from Israel. See, Those who are washed by the spiritual Elisha, namely, our Lord and Savior, are purified in the sacrament of baptism, and are washed from the shame of the letter (of the law). You were told to get up, to go to the Jordan, and to get washed, for your body to be renewed. So did Naaman the Syrian; he got up, went forth and got washed (a symbol of baptism); and his body became like that of a little boy (who is born in the font of renewal). (The scholar Origen) 4 To shame them more, he as though said to them: [Just meditate in the evils from which God saved you; and in the many experiences, and proofs of His great compassions toward you. 1 CSEL 81: 63-64. 2 Cat. Lect. 3: 6. 3 ھنا یربط العلامة أوریحانوس بین ثلاث أحداث خاصة بالأردن: عبوره بیسوع، وعبوره بإیلیا، واغتسال نعمان السریاني. 4 Origin: Comm. Jos 6: 47, 48; In Luc-hom 33. 177 He did not limit it to your salvation; but added other great benefits as well: He washed you up sanctified you; and justified you. If salvation is a great gift, Yet He filled you as well with innumerable blessings, which you have got in the name of our Lord Jesus Christ, not in any other name; Yes, and by the Spirit of our God1. (St. John Chrysostom) After reading those phrases, he asked them to meditate in the words “but they were washed”; having been still opposing that in their hearts, namely, in the inner temple of God in them; and still allowing the defilements of such covetousness, before which the kingdom of God is closed2. (St. Augustine) 5- NOT EVERYTHING LAWFUL FOR US ARE HELPFUL: “All things are lawful for me, but all things are not beneficial. All things are lawful for me, but I will not be brought under the power of any” (12) Someone may protest, saying: [Is it not my right to defend myself against my brother, if he is unjust, even it requires to stand before pagan courts?] The answer is in this verse: “All things are lawful for me, but not all things are beneficial”. This same principle applies to eating meet of what was offered to the idols and then sold in the slaughterhouse. All food are indeed lawful, Yet it is not befitting of the believer to be greedy or drunkard; then lose his authority on his belly, mind, will, and balance.He talks to us here about the law to which the Christian man is submitted, which are: The law of freedom: “All things are lawful for me” (12; 10: 23). The law of conquest: “I will not be brought under the power of any” (12) The law of the son: Walk as is befitting of me (12) The law of perpetual growth: Walk by what edify me (10: 23, 24) All things are lawful; yet it is obvious that all should be based on self-control3. (St. Clement of Alexandria) By saying “all things”, Paul means those things included under the natural law, that are considered lawful by Paul’s fellow apostles. It does not refer to the law of Moses who banned many things because of the hardness of those unbelieving and thicknecked people4. (Ambrosiaster) Not being under the law, we have the freedom of choice; Yet we are committed to realize that, while some choices are sound, others are wrong5. (Theodoret, Bishop of Cyrus) While talking about the gluttonous, he has in mind sexually immorality, which is intensified by gluttony and non-moderation, tendencies he attacks with all his strength. 1 In 1 Cor., Hom. 16: 9. 2 Ep. 39: 5. 3 Stromata 3: 40: 5. 4 CSEL 81: 46. 5 Pg 82: 267. 178 To those who say: [I have the right to live in luxury], he responds by saying: While doing that, you are not acting as though you have authority on anything, but you rather submit to the authority of many things. You do not have authority even on your own bellies, but submit to their authority. The same thing could be said concerning the riches and likewise1. (St. John Chrysostom) 6- SANCTITY OF THE BODY: “Foods for the stomach, and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body” (13) As God did not create the body for sexual immorality, but to serve God and His glory, as a tool for righteousness for holiness (Romans 6: 19); It is not befitting of us to use it for defilement. The body is for the Lord, glorifying the Lord by its ministry; and the Lord is for the body, having given Himself up for the sake of sanctifying it, for the sake of its resurrection and glorification together with the soul. There will be time when the body will not be in need of food, when it bears a new nature, and come to have the right to enjoy the heavenlies. The apostle presents to us a Christian concept of the body, being: A member in the body of Christ (13, 15; 12: 27) A tent for the human spirit (2 Corinthians : 1, 6) An earthen vessel with a treasure in it (2 Corinthians 4: 7) A living sacrifice to God (Romans 12: 1) We are committed to control the belly and keep it under the guidance of heaven; as, according to the apostle, God will ultimately destroy all what is for the belly2. (St. Clement of Alexandria) Being dedicated to God, the body will get a spiritual reward, for the sake of the worthiness of the rational soul that controls it3. (Ambrosiaster) “Foods for the stomach” (13). He does not mean here the stomach as a member of the body, nor the food in itself, but he means the gluttony; like when he says: “whose god is their belly” (Philippians 3: 19). Gluttony, being a strong carnal lust will turn us into slaves of the belly, and will never lead us to Christ, Rebuking them for it, he says: “God will destroy both it and them” He does not talk about the stomach, but about the exaggerated and incessant lust for eating. He is not against food, but sets certain guiding lines for enjoying it, saying: “having food and clothing, with these we shall be content” (1 Timothy 6: 8) 4. (St. John Chrysostom) 1 IN 1 Cor., Hom. 17: 1. 2 Paedagogus 2: 5. 3 CSEL 81: 65. 4 In 1 Cor., Hom. 17: 1. 179 7- THE RESURRECTION OF CHRIST IS THE SOURCE OF OUR RESURRECTION: “And God both raised up the Lord, and will also raise us up by His power” (14) To clarify how “the Lord is for the body”; By His resurrection He granted the body the power of resurrection; He granted it non-corruption instead of corruption, eternity instead of death, and the spiritual nature instead of the earthly nature. The way we were clothed in the image of the earthly first Adam, We shall be clothed in the image of the heavenly second Adam. The hope in the resurrection that came to be our right in Christ, raised from the dead, will keep us against delivering the body to the bondage of corruption and covetousness. As the Lord Christ became our representative, God the Father raised Him up as a deposit for our resurrection, which is realized through the resurrection of Christ; to partake of His glory. Once again, do you realize his apostolic wisdom? As he perpetually basse the faith upon the resurrection of Christ. … If our body is a member of Christ, and Christ is raised up; the body will certainly have to follow the head1. You should not be disturbed to hear him referring the resurrection of Christ to the Father; as though Christ has no authority of His own; As He Himself says: “Destroy this temple, and in three days I will raise it up” (John 2: 19); and, “I have the power to lay it down, and I have the power to take it again” (John 10: 18); And Luke says in the book of acts: “To whom He has also presented Himself alive” (Acts 1: 3). Then how would Paul say that? Because all the works of the Son are to the account of the Father; and the works of the Father are to the account of the Son”; He says: “Whatever He (the Father) does, the Son also does in like manner” (John 5: 19) 2. (St. John Chrysostom) The Redeemer put on the garment of death; He likened the people of the place. When His light shined on the inhabitants, Praises to the divine Judge were heard. Hearing the voice of the compassionate Son, Adam rejoiced and presented thanksgiving. The way John the Baptist did in his mother’s womb, When the Virgin Mary visited her, Adam did in the land of mortality. Punishment came to an end, the doors were opened, And the authority of the sting of death is no more; For the Lord, intending, by His infinite compassion to remove their hand off His creatures, He descended to the city of the dead; To loosen the shackles off the captives of sin, and to break the chains of the sinners. 1 In 1 Cor., Hom. 17: 2. 2 In 1 Cor., Hom. 17: 2. 180 The Savior came, and the tragedy is no more; The doors of compassion were opened before the good believers. David took his guitar to sing his psalms and poems. To say: The living came to the dead to give them their life back. Praise the Lord, O all inhabitants of the earth. Praise the Lord; For the living came to dwell among the dead1. (Mar Jacob El-Serougi) I was anointed by the divine sacrament with which I unite, and which I enjoy up to this shining day; He who is raised from the dead on such a day, gives help to my weakness, life to my soul, makes me put on the new man (Ephesians 4: 23, 24); and includes me among the new creation, those who are born from God to be prepared to die together with Him, and also to be raised with Him. Yesterday (the good Friday) 2 the Lamb was slain; the door posts were sprinkled with His blood And the angel of perdition passed over with his horrible sword … Yet we were kept safe by the precious blood. Yesterday, I was crucified together with Christ; And today I am glorified together with Him. Yesterday I died together with Him; And today I am granted life with Him. Yesterday I was buried with Him; And today I am raised up with Him. (St. Gregory the Nezenzian) 8- OUR MEMBERSHIP IN THE BODY OF CHRIST: “Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not!” (15) The believer looks with reverence at all the members of his body, being the members of Christ and the temple of His Holy Spirit. And so being, they should not be members of a harlot. As the soul unites by faith with Christ, all the being of man would become a member in the secret body of Christ. His body, as well as his soul, would unite with the Lord Christ….. What an honor the Christian has! His body became a member in the body of Christ. All of you are members of the body of Christ; Having been united with Him through your second birth by the Spirit, You have hope to be raised as He did3. (Father Theodor, Bishop of Missah) Nothing is more terrifying than this expression! He did not say: “Shall I take the members of Christ and make them united with those of a harlot”, but elaborately said: “… and make them members of a harlot” 4. Although the fear of punishment would surely be enough to keep them chaste; yet intending not to let fear be the only motive, he, together with the threat, used the following mental proofs5. .228- 1 مار ملاطیوس برنابا: مختارات من قصائد مار یعقوب أسقف سروج، 1993 ، ص 226 2 كان الحدیث في لیلة عید القیامة، أي یوم السبت لیلاً، فیقصد بالأمس أي الجمعة العظیمة. 3 Pauline Commentary from the Greek Church. 4 In 1 Cor., Hom. 18: 1. 5 In 1 Cor., Hom. 18: 1. 181 He talks to them as children of a noble origin1. Everything belong to the Lord: the body, the soul, and the spirit Notice how he presented all to meditate in Christ! How he lifted us up to heaven, when he says “You are the members of Christ”, “You are the temple of the Spirit”! So do not any more be members of a harlot; for this is not at all your body, but Christ’s2! (St. John Chrysostom) “Or do you not know that he who is joined to a harlot is one body with her? ‘For the two’, he says,‘shall become one flesh’” (16) God said to Adam: “Therefore a man leaves his father and his mother and be united to his wife, and they become one flesh” (Genesis 2: 24; Matthew 19: 5). Sexual corruption makes the two one in nature, as well as in sin3. (Ambrosiaster) He, who commits sexual immorality and impurity, would dishonor his matrimony as well as his wife; he sins against his body, namely, against his wife, for they have both become one flesh4. (Occuminus) “But he who is joined to the Lord is one spirit with Him” (17) No sin is as horrible as sexual immorality, as it makes man a foreigner to the Lord Christ, through his union with a harlot, and becoming one flesh with her. No union could be made between Christ and adulterers. The sin of sexual immorality dishonors the head of the believer, and that of his Lord Christ. He who is joined to a harlot, , will become with her one flesh but not one spirit; as they do not enjoy the work of the Holy Spirit. Whereas he is joined to the Lord, and receives the Spirit of the Lord in him, will become one with Him (John 15: 1-7; 17: 21; 3: 6). The Spirit of God sets a fellowship between God and men, when we unite with the Lord5. (Ambrosiaster) Washing us from every sin and purifying us, we are brought over to a good relation with His righteousness and that of His Father; well expressed by the apostle, saying: “He who is joined to the Lord is one spirit with Him” (17) 6. (St. Augustine) The Word became flesh; and the flesh of man exalts to the glory of God7. (Father Peter Christologus) Joining together makes the two one, and they will no longer be two8. (St. John Chrysostom) 1 In 1 Cor., Hom. 18: 1. 2 In 1 Cor., Hom. 18: 3. 3 CSEL 81: 67. 4 Pauline Commentary from the Greek Church. 5 CSEL 81: 67. 6 THE Harmony of the Gospels, 2: 4. 7 Selected Sermons (frs. Of the Church), 145. 8 In 1 Cor., Hom. 18: 1. 182 9- SERIOUSNESS OF THE SIN OF SEXUAL IMMORALITY: “Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body” (18) No sin is as horrible as that of sexual immorality, by which the flesh of man is joined to that of a harlot, and become one with her. Let us flee it, the way the young man Joseph did, from the covetousness of his Egyptian mistress. Only by swift fleeing can we protect ourselves from such vicious woman, and from such evil bondage1. (St. Ambrose) Notice how Paul did not say that we are committed to hate sexual immorality, but to keep ourselves away from it, as from evil’s harm2. (Theodoret, Bishop of Cyrus) He did not say “Do not commit sexual immorality” but said “Flee sexual immorality”; namely, with zeal, to get rid of evil… Now, how about greed and violence, etc.? I assume it is obvious that this applies to all of them; Yet as there is nothing worse than sexual immorality, he showed the seriousness of this sin by saying that the one who commits it will make his whole body unclean, like someone falling into a sewage well3. (St. John Chrysostom) The demon of sexual immorality strives to ignites the carnal lust in the souls of monks in particular, to make them retreat from their vow of monasticism, by convincing them that it is of no benefit. And once he manages to defile the soul, he prepares it to say and to listen to evil talks, by which the sexual act would become as though live before their eyes4. (Father Oghris the monk) 10- THE BODY AS A TEMPLE FOR THE HOLY SPIRIT: “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (19) By submitting to the Lord Christ with His Holy Spirit, our bodies would become a temple for the Holy Spirit. As he who commits sexual immorality dishonors the temple of God Himself, it is therefore befitting of the believer to keep the sanctity of this temple, and not to err against the One dwelling in it. By saying “your body”, and not ‘your bodies’, it is obvious that he speaks of all the congregation of believers as one body; that they are a temple for the Holy Spirit. As though the church has become the “mercy seat” through which God used to talk to Moses and the people of Israel (Exodus 25: 22). The way man becomes as though a spirit, although he is still confined to a body; when his whole life is ordained by the soul and the spirit; God will be glorified in him5. 1 Cain and Abel 1: 20. 2 PG 82: 270. 3 In 1 Cor., Hom. 18: 2. . عن "الأفكار الثمانیة"، 3 Anatolius 4 إلى أناتولیس 5 In 1 Cor., Hom. 18: 4. 183 (St. John Chrysostom) According to ‘Plato’, the body of man is like a prison; Whereas, according to Paul, it is the temple of God, being in Christ1. (The scholar Tertullian) “For you were bought at a price; therefore glorify God in your body, and in your spirit, which are God’s” (20) God who created both the body and the spirit, is glorified in the whole being of the believer; in whom both the body and the spirit are used to the account of His kingdom. The way a slave, bought at a price, becomes a possession of his master; we, being bought by the blood of the Lord Christ, are no longer our own possession, but that of our Redeemer, to whose account our body and our spirit are dedicated. “Therefore glorify God in your body and in your spirit” (20). He says all these things, not to flee sexual immorality just in the body, but also in the spirit and in the mind; to refrain from every evil thought, lest God’s grace would be taken away from us2. (St. John Chrysostom) “You were bought at a price” (20); Therefore do not deliver yourselves to worldly covetousness; As for your sake the Word became flesh; and for your sake the Son of God became the Son of Man, that you, the sons of men would become sons of God3. (St. Augustine) He who is bought has no right to make his own decisions; That will be up to the one who bought him. We, having been bought at such a very high price, It is befitting of us to serve our Lord the more; lest by dishonoring Him who set us free, we would fall again into death4. (Ambrosiaster) Let us therefore glorify God, and bear Him in our bodies and spirits…. How can we glorify Him in the body and the spirit? We would glorifies Him in the body, by fleeing sexual immorality; by refraining from gluttony, and from getting drunk; by not caring for outer shows; and by not seeking more provisions than what are enough for our sustenance. The same could be said for a woman, who does not care for fragrances and make-ups, who is satisfied with the way God created her, and adds nothing on her own5. I wish women do not care for the vain and worthless outer appearance. I wish they do not let their husbands admire only their physical beauty, which he would get used to with time, and would become an easy prey to a whore who may captivate him from this same angle. But if he loves your good nature and humility, he would never be attracted to a whore in whom he would see the contrary of what you have. So, do not 1 On the Soul 54: 5. 2 In 1 Vor., Hom. 18: 3. 3 Sermons on New Testament Lessons. 4 CSEL 81: 69-70. 5 In 1 Tim., Hom. 4. 184 attract him by fun and unbecoming attire, lest you would be preparing the poison for him1. (St. John Chrysostom) We glorify God and bear Him in a pure body, blameless, without wrinkle, and in good shape. I wish those who are saved by the blood of Christ, submit to the law of their Savior in complete abidance as His ministers. Let us then care not to offer anything defiled nor unclean in the temple of God; lest, if dishonored, He would forsake the place where He dwells2. (Cyprian the martyr) 1 In 1 Tim., Hom. 4. 2 The Dress of Virgins, 2. 185 AN INSPIRATION FROM 1 CORINTHIANS 6 BY YOUR SPIRIT, I WALK AS IS BEFITTING OF BEING YOUR SON By Your Holy Spirit, You granted me sonhood to Your Father. Together with You I got down into the River Jordan. For Your Spirit to dwell in me, and conform me as your icon. Yes, Grant me Your fiery Spirit, to perpetually renew my nature. To make me walk as is befitting of being Your son and a member in Your body. You, being the Ruler and the Judge, have accepted to be judged. Let me judge no one. Nor condemn any one. But joyfully, I would love and gain even him who does me injustice. My love for my brother is greater than gaining any human reward. Let me endure his injustice, for I cannot endure his eternal perdition. You, the Holy One, walked together with me along my earth; You have shared with me my life here. Grant me Your sanctity working in me; For without sanctity, I would not be able to behold You. Nor can I cross over to Your kingdom. No trace of sin in me can cross over to Your heaven; As Your heaven is a divine sanctuary. You are God; So who can dare to oppose You?! You have the right to do whatever You will; By Your love, You became a slave, and did not seek anything for yourself. Allow me to follow Your lead. Allow me to bear Your Spirit. Allow me practice nothing but what is according to Your will. You, the eternal Word, became flesh for my sake. Oh, how much joy, and how much honor; My Lord bears a body like mine! How could I despise the body after all that? How could I dishonor it? When shall I see it share the glory of resurrection with Your body? When will it, together with the soul, cross over to enjoy the heavenly glories? My body is a divine gift, whose value I shall realize when it becomes a glorified body. You are the resurrection and its Grantor. Come into my grave, and carry me over to the new life. Who can take away my death, and grant me life, but You? Who can destroy my corruption, and grant me non-corruption? Who can take away the weakness and humiliation of the body, and grant it strength and honor? Glory be to You, O rich in Your giving. You are the Head who ordains and sanctifies all the members of the body. 186 Sanctify me by Your Spirit. That sexual immorality would have no place in me. Nor the defilement can approach my life. Set out of me a temple for Your Holy Spirit. Where You will dwell, together with Your Father and Your Holy Spirit. Where You will set a new heaven. Where there will be an incessant joy.
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