THE APOSTLE’S PATERNAL CARE In the three last chapters, the apostle Paul exhorted the church to enjoy unity, based upon the exalted love of God, through the salvation work of the Son (Chapter 1); the fellowship of the Holy Spirit (Chapter 2); and receiving the care of God the Father for His church, His field, and His building (Chapter 3). The apostle intends for them not to be preoccupied with dissensions, but with God, the whole Love. Now, he is committed to defend himself; not to draw their sight to his person, nor for the sake of temporal glory he covets; but to confirm this church unity. He is the minister of the One Christ, the steward of the mysteries of God; a father to them in Jesus Christ, whose pleasure is not in having a group of them referred to him; but in the faithful realization of his mission, and in the preoccupation of the believers with the Lord, their Savior. This chapter presents to us a live portrait of the commitment of the minister for faithfulness; faithfulness to God, being the steward of His mysteries; faithfulness to the incarnate Word, to care for the ministry of salvation; faithfulness to the church, to bear her humble features; and faithfulness to the ministry, to present a paternal compassion and commitment. 1- A steward of the mysteries of God 1 - 4 2- They should not judge their minister 5 - 6 3- The minister should not be puffed up 7 - 8 4- Troubles of the ministry 9 - 14 5- Paul’s paternal care 15 - 16 6- Sending Timothy to them 17 7- A promise to visit them 18 - 21 1- A STEWARD OF THE MYSTERIES OF GOD: Speaking about the church unity, the apostle Paul reveals the true role of the apostle, the minister or the teacher; that any of them is a mere servant of the Lord Christ and a steward of the mysteries of God; and that he is only preoccupied with is the enjoyment by his congregation of the salvation work of the Lord Christ; and to be faithful in his stewardship of the mysteries of God; saying: “Let a man so consider us, as servants of Christ and stewards of the mysteries of God” (1) By saying “consider us”, he refers to himself, to Apollos, and to any apostle or teacher in the church. And by saying: “Let a man”, the apostle proclaims that his mission is to work to the account of Christ, not only in the life of the believers, but in that of every man. He wishes to be considered in the sight of all mankind, a servant of Christ and a steward of the mysteries of God. (1) The apostle confirms that his main task is to minister to the account of Christ; not to seek an honor nor glory for himself. He is not a master who governs and reigns, but a servant who works to the account of his master, a steward who consummates the will of his master, and not a master who manages according to his whims. He is a simple laborer taking his orders from his master, and rejoices to see his master’s children represent a united heavenly family. 122 The Lord Jesus Christ Himself is the Shepherd of the church and her Founder: “I build My church”; She is His work, and not any body else’s. He would well understand this, he who knows the value of the dowry He offered for her: “knowing that you were not redeemed with corruptible things like silver or gold; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1: 18, 19). Who, then, can work the vineyard of the Lord, or tend to His flock?! Jesus Christ in His care, is not in need of assistant shepherds; But, out of His limitless love for man, He called on him to partake of this task; We may be called ‘shepherds’, Yet, it is not us who do the work, but the ‘shepherd’ Himself in us; He still is the sole Shepherd! (2) He is the “steward of the mysteries of God”, who offers the divine mysteries and the word as food for the souls; not from him, but from what is his master’s. What are the mysteries of God but the mystery of love that binds the heavenlies with the earthlies together in a glorious eternal unity. It is not the minister’s right to claim the wisdom or the knowledge, in what does not concern the salvation of his brethren. He has no right of abusing their love for him, nor trust in his person, to present to them anything but the heavenly mysteries of God. He should entrust every task to its specialists: politics to the politicians, science to the scientists, and law to the men of justice. Being a steward of the kingdom of the divine grace, a preacher and a minister of the word, he should present it as a heavenly banquet to every man. In response to someone who said that he does not believe that the bread and wine would be transformed into the body and blood of the Lord, on the hands of an evil priest, the bishop instructed him to seal half of the offering loaf with a seal of gold, and the other half with a seal of wood; and then asked him if he could distinguish which is which. Not able to do that, the bishop advised him never to judge a priest, whether he is gold or straw; as it is only God who judges him. He should receive blessing from the hand of the priest however evil he may think he is.And in case he is truly evil, his judgment by God would be harsher than any one of his congregation. If you look at the worthiness of men; think about the prophet Elijah. In the old, by his prayer, fire came down from heaven on the altar, to let the people believe; Whereas for us, believers, God works in a hidden way. What happened in the old were a symbol and a warning to us as well. You should then believe that the Lord Jesus is the One present during the prayers of the priest For, having said “Where two or three are gathered together in My name, I am there in the midst of them” (Matthew 18: 20); How much more He would grant us His presence when the church (the priests) consummate the mysteries?! (St. Ambrose) (3) As a steward of the mysteries of God, he is worthy to be honored in the Lord; Yet, not an honor for pride and authority, but an honor to the account of the owner of the mysteries Himself. (4) As a steward of the mysteries of God, he should understand that his main task is to offer these mysteries, and not to interfere into the daily lives of the believers, and to bind them to himself in a human way. (5) The Greek term came as ‘oihsnomous’, meaning the manager or the master’s agent to ordain the affairs of his household, who is responsible for providing it with its needs, in proper quantities, in the proper time. With the wealth of his master in his 123 custody, he has many duties, for which he has to give a periodic account of his stewardship to his master. (6) The mysteries of God is the gospel, namely, the divine teachings concerning the salvation of the world, through the sufferings, crucifixion, and resurrection of the Lord, which He practically proclaimed to us. (7) As the Corinthians assumed that they were rulers of prominent status, and intended to move the apostles according to their whims, the apostle confirmed to them that he and his fellow apostles count themselves as workers for Christ, from whom they get their instructions to realize His will; Only from Him they get their reward; And nobody, whatever the pressure he uses, or the seductions he gives, can change their way of ministry. Paul, and his fellow apostles, are proud to be called “servants of Christ”. So it is befitting of the priest to realize that his duty is to sharewith Christ the washing of feet; and not to think that he is a ruler, nor to accept setting a group to be referred to his name in the church; that may cause dissensions. As a steward, he has no right to conceal the divine mysteries from the congregation, but to reveal it to all. And he is committed to the following: * To dedicate all his energies and time to the account, and not to anybody else. * To be faithful on the stewardship (1-2); not to scatter, nor to corrupt it (4). * To understand that he is appointed by the Lord Christ Himself, and not by men. * Not to care for the judgment of anyone but Himself, to Whom he will give an account of his actions (3-4). * To be preoccupied by the day of the Lord, and not by that of men. The scholar Origen distinguishing between the “servant of Christ” and the “steward of the mysteries of God”, says: [There is great difference between the two; As it is between someone who reads the Holy Book to become a servant of Christ; and another, committed to go deep into the Holy Mysteries to become a steward of the Mysteries of God. Paul has been a steward of the mysteries of God when he entrusted Luke to write his gospel, and when he sent Timothy (1 Timothy1: 1-4) to separate the true teaching from fantasies, in the Ephesian church. I may dare also to say that Paul worked as the servant of Christ in Corinth; while he became the steward of the Mysteries of God in Ephesus1]. As a servant of Christ and a steward of the Mysteries of God, he distinguishes himself from the false apostles, who, by serving themselves, and seeking their self-honor, they divide the one church. Paul so said because some Corinthians have offended him, claiming that he did not preach anything different from what the other apostles have preached. Calling himself a servant of Christ, and a steward of the Mysteries of God, he refers in a perfect practical way to the false apostles; by refusing to say that they are preaching Christ, for their preaching is not conforming to the apostolic tradition2. (Ambrosiaster) “Let man so consider us servants of Christ and stewards of the mysteries of God”. A steward manages the affairs of His well, without referring what is his to himself; but, 1 Comm.. On 1 Cor. 2: 18: 10-16. 2 CSEL 81: 41. 124 on the contrary he refers what he has to His Do you need an example of faithful stewards? Listen to what Peter says: “Why do you look so intently at us, as though by our own power or godliness, we had made this man walk?” (Acts 3: 12). And to Cornelius who fell down at his feet and worshipped him, he said: “Stand up; I myself am also a man” (Acts 10: 24). And the apostle Paul is not less faithful, when he says: “I labored more abundantly than they all; yet not I, but the grace of God which was with me” (1 Corinthians 15: 10). “Moreover it is required in stewards that one be found faithful” (2) What does he mean by being faithful but for the minister to be committed to present the divine commandment as a befitting food to the divine household, namely to the church of God; to present Christ the Word on the table for the souls to get satisfied, and to become His one body. According to the apostle Paul, every minister or every believer is committed to be a faithful steward in the testimony of the divine truth with the spirit of strength, courage, and wisdom. He should be faithful to God the Father, to enter, together with his brethren, into His divine bosom as His children. He should be faithful to the Lord Christ for all to enjoy the fellowship of His sufferings and His crucifixion, and for all to experience the power of His resurrection. He should be faithful to the Holy Spirit, to conform humanity a living icon of the heavenly Groom. He should be faithful to the church of God, to work with the spirit of sanctification and purity, and to testify to his faith by his works in the Lord. And he should be faithful to his ministry, lest the gospel of Christ would be blamed. He should walk along the moderate royal path; and lead the flock of Christ according to the mind of Christ, and not according to his own mind. If the apostles fear all the time of being asked by their divine concerning faithfulness in their stewardship; How much more particular should we be in our lives and ministry, to be able to answer Him on the great day of the Lord. If Paul so utters about himself, Peter, and Apollos, How much more would it be true concerning ourselves? We should be aware and alert to be found faithful stewards1. (The scholar Origen) The true minister feels that, being a steward of the Mysteries of God, he would be indebted to Him for all his capabilities, gifts, and knowledge of the truth; and, being unable to enjoy the feature of faithfulness without divine help, he would never cease to pray for the grace of God to work in him. Having been provided with everything by God, You have to feel that you are indebted to Him2. (St. Ambrose) As a steward of the Mysteries of God, the minister feels the commitment to faithfulness on two aspects: The first is that, being a steward on the heavenly storehouses of God, he should not present false food, but heavenly food. On another aspect, having been entrusted on the souls of His Master’s children, the blood of any soul that perishes 1 Comm.. On 1 Cor.,2: 18: 25-17. 2 On Theodosius. 125 because of slothfulness on his part, will be sought from his hands. That is the significance of stewardship of the minister of God. A bank cashier should not be slothful concerning the deposits of his customers, but, being entrusted by them, he should rather care for keeping these deposits safe1. (Theodoret, Bishop of Cyrus) “But with me it is a very small thing that I should be judged by you or by a human court. In fact I do not even judge myself” (3) Here the apostle Paul confirms that he does not care for the criticism and opposition of those who formed diverse parties in the church under the name of Paul, Peter, Apollos, and Christ; As he does not seek his own glory, but that of His Lord who seeks the salvation of all souls. The measure by which the apostle Paul recognizes his faithfulness is neither the people’s judgment, nor even his personal one; But he is preoccupied by the great day of the Lord, when God reveals the hidden secrets. By saying: “It is a very small thing”, the apostle reveals that he does not completely disregard them or their judgment, but, compared to the judgment of God, there would be no point of comparison. “A human court”; Any court before the great day of the Lord is a “human court”. It is obvious that Paul, having such a pure conscience, was not worrying about himself2. (Ambrosiaster) The apostle Paul accuses the Corinthians of exaggerating in commendation, and of judging others, a right they do not have3. (Theodoret, Bishop of Cyrus) “For I know nothing against myself, yet I am not justified by this, but He who judges me is the Lord” (4) Delivering himself completely to God, the Helper, and the Judge; and not being even preoccupied with judging himself, Paul bears a holy feeling in the Lord. On one aspect, and by a spirit of humility, he is belittled before his own eyes; Yet at the same time, he does not feel guilty. In humility he proclaims that he is not justified; as the righteousness he enjoys is a gift from the divine grace. Proclaiming that he does not feel guilty, saying: “I know nothing (of unfaithfulness) against myself”, does not mean that he is faultless, but he is confident that the Lord will judge him through His mercy and exalted grace. However faithful he is, he still feel inadequate; Yet the lord consummates his weaknesses and justifies him. Why then should the Corinthians judge him? As though he says: [As for me, I do not count myself as evil or unfaithful in my stewardship]. Having a good conscience, he does not doubt that God will justify him (Romans 5: 1). Although he does not count himself as without weakness, yet he is keen not to lose his crown on the great day of the Lord (1 Corinthians 3: 14-15). 1 Comm.. on 1 Cor., 188 PG 82: 255. 2 CSEL 81: 42. 3 Comm.. on 1 Cor.,186. 126 Despite the opposition of those he ministered, the apostle remains filled with the spirit of hope and surety that the ministry to Christ will never fail, and that God’s plan will certainly be realized. Paul knows that although his heart was still prone to sinning, yet his actions were upright1. (The scholar Origen) Do not you see that he is not puffed up, but is humble in every way; He so remained until he has reached the top. (St. John Chrysostom) 2- THEY SHOULD NOT JUDGE THEIR MINISTER: “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveals the counsels of the hearts; and then each one’s praise will come from God” (5) The apostle, who cares for his own salvation, for that of his brethren, and for the unity of the church, seeks to put everything in its right place. On one aspect no one is to judge him, not trusting even his own internal decision; as the search of hearts is within the authority of God alone. And on another aspect, God Himself left His own judgment until His great day, when He, alone, is capable of presenting the heavenly reward and the glory that would never fail nor be corrupted. So why should we take by force the authority of God by judging others. Let us leave the judgment in the hands of Him who is capable of revealing the hidden things of the hearts. Let us not rush things; time is short; the great day of the Lord is soon to come; and the glory is set for us. As though he is saying: [If God Himself is waiting for the last day to praise those who walk faithfully, and to grant them the heavenly glory, Why should you be preoccupied with judging and condemning His ministers, as though you find pleasure in the perdition of others?! As we can only see what is outside, and no one can reveal the inner intent and motives of others to judge their faithfulness, it is befitting of us therefore to wait until the great day of the Lord, when the hidden things will be revealed, and the praise will be from the Lord and not from men (see also James 5: 7). If I am unable to judge myself, how can I claim to have the right to judge others2?! (Theodoret, Bishop of Cyrus) God will judge in the right time. A judge would be offended if someone claims to have the right to utter a verdict before knowing that of the judge3. (Amrosiaster) The enemy tries his best to divert the sight of the church away from the true Groom to the friend of the Groom, by either commending or reviling him. The church, being the bride of Jesus the One Groom, she has no one but Him; and has no other way but to let the Groom’s love and the thought of His coming, prevail over her mind and emotions, and fill her heart and life on every side. The enemy, on the other hand, not enduring to see a soul preoccupied with Jesus Christ, does his best to divert us away from 1 Comm.. on 1 Cor.,2: 18: 49-51. 2 COMM. On 1 Cor., 187. 3 CSEL 81: 43. 127 the Groom toward someone else; even though a friend of the Groom. He lets us be preoccupied with the good shepherds, glorifying and praising them; and not giving the glory to God who has given men this authority and this possibility; And with judging and criticizing the wicked. By that the bride’s mind is diverted from loving the Groom to judgment by commending or reviling others1. Ham, son of Noah brought the curse upon himself by laughing when he saw the private parts of his father; whereas his two brothers who covered him up, got the blessing2. (St. Ambrose) We should not put our hope in the shepherds because of their good work; but glorify our heavenly father who made them that way. As to the wicked shepherds, whom the Lord referred to, as the scribes and the Pharisees, He drew our attention that, despite their evil doing, they still have their good points. Concerning the good shepherds, the Lord said: “You are the light of the world. A city that is set on a hill cannot be hidden; nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and glorify your Father in heaven” (Matthew 5: 14-15). As to the wicked shepherds, He counseled their herds, saying: “The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their work; for they say and do not do” (Mathew 23: 2, 3). O flock of Christ, When you listen, even to the wicked shepherds, hear the voice of Jesus, to feed in security. Among the good shepherds to whom they should not only listen, but should follow their lead, is the apostle who says: “Imitate me, just as I also imitate Christ” (1 Corinthians 11: 1). He draws his light from the eternal Light, namely, from the Lord Jesus Christ, set on a lampstand, glorified on His cross. And: “God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Galatians 6: 14). Seeking nothing for himself, but what is for Jesus Christ, he asks those whom he has begotten through the gospel, to imitate him (1 Corinthians 4: 15); while he strongly rebukes those who caused dissensions in the church under the names of the apostles, saying: “Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1: 13). The good shepherds are those who do not seek what is for themselves, but what is for Jesus Christ; And the good flock are those who, despite imitating their good shepherds, yet they do not put their hope in them, but in the Lord who saved them by His blood. Even if they submit to evil shepherds, who preach the teachings of Christ without doing them, their flock should do according to what they hear from them, and not according to their works; and they would never forsake the pastures of the church because of the evil shepherds. In the catholic church one would expect to find both good and evil shepherds3. 1 للمؤلف: الحب الرعوي، إدانة أبي الكاھن. 2 للمؤلف: الحب الرعوي، إدانة أبي الكاھن. 3 للمؤلف: الحب الرعوي، إدانة أبي الكاھن. 128 (St. Augustine) If a king gave such an honor to one of his subjects, to put in prison or to release whomever they see worthy of either, he would be the subject of envy and respect by everyone. How much more would be, he who got from God that great honor, that surpasses the exaltation of heaven from the earth; although some may not appreciate enough what they have got. Let us therefore forsake the foolishness of ridiculing such a great work, as without it, salvation could not be achieved, and we would not get the good things He promised us. If no one would enter into the kingdom of heaven, unless he is born from the water and the Spirit; And he who does not eat the body of the Lord, and drink His blood, would be denied the eternal life; And if all these things are consummated by the holy hands of the priests, how could any one, without them, escape the fire of hell, or be able to get those crowns prepared for the winners?! (St. John Chrysostom) The scholar Origen noticed that the apostle Paul did not say: “then each one’s praise (or revile) will come from God”; For God does not intend to revile anyone, nor wish for anyone to perish, but to praise and to glorify. Why did Paul refer only to the praise from God, and not to any condemnation? I seems to me that what is worthy of praise would reach the ears of God, and not otherwise; And I could even say that God receives well the things worthy of praise; while the other things would cross over to the devil1. (The scholar Origen) Confess that I do not know how to conform between the different statements that came in the holy Scripture; namely: “Those who are sinning, rebuke in the presence of all, that the rest also may fear” (1 Timothy 5: 20); And: “If your brother sins against you, go and tell him his fault between you and him alone” (Mathew 18: 15); Except to say that, as no one can be sure, what his behavior will be tomorrow; for the minds of men are unpredictable and unsettled; the apostle, inspired by an exalted wisdom exhorts us, saying: “Judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveals the counsels of the heart; and then each one’s praise will come from God” (1 Corinthians 4: 5). How great will be our sin, if we use their way when they rebuke us for something wrong we said, intending to wound us rather than to mend our fault; which results from the bitter animosity even between those bound together by a close relationship and intimate friendship, when they “think beyond what is written, that none may be puffed up on behalf of one against the other” (6). “And if you bite and devour one another, beware lest you be consumed by one another” (Galatians 5: 15). (St. Augustine) It is obvious that his talk about “the hidden things of darkness” (5), does not mean what some used to practice secretly in the idol temples in the darkness of the night; But he means the hidden things, namely the secret intentions, motives, and plans of the heart; that seem as though in a hidden dark place, away from the sight of the human eyes. 1 Comm.. On 1 Cor., 2: 18: 106-112. 129 Those would stay hidden until they are revealed by the Mighty Judge on the great day of the Lord. “I have applied all this to Apollos and myself for your benefits, brothers and sisters, so that you may learn through us the meaning of the saying: ’Nothing beyond what is written’, so that none of you may be puffed up in favor of one against another” (6) The apostle applied all that to Apollos and himself, with the intention to hide the true identity of the Corinthian suspects, to protect them against the reproach by others, hoping that they may repent and return to reason. Both he and Apollos, being faithful ministers of Christ, and bearing the same mind, they would not count this message as being personal from him, but bears the thought of the gospel preached by both of them. What should the Corinthians learn from them? It would be befitting of them to see the plan of the two saints Paul and Apollos, God’s work in their lives, their ministry, and how they worked with all their energies, with the spirit of love, humility, and harmony together; not seeking to become the head of the church, nor to become the cause for dissension. It would be befitting of the ministers and the congregation in Corinth, instead of forming groups under their names, to walk according to their spirits. 3- THE MINISTERS SHOULD NOT BE PUFFED UP: After talking about man’s commitment not to judge the ministers of Christ and the stewards of the Mysteries of God, the apostles revealed the bitterness of his soul concerning how some ministers became puffed up. He asks them what is the basis of their pride? What makes a believer differ from another, or even from a non-believer? If all what he enjoys is a divine gift, it would be foolishness and ignorance of the teacher or the believer to refer what he has got to his own ability, but it is befitting of him to praise God, saying: “Not unto us, O Lord, not unto us, but to Your name give glory, because of Your mercy, and because of Your faithfulness” (Psalm 115: 1). “For who makes you differ from another? And what do you have that you did not receive? Now, if you did indeed receive it, why do you boast as if it were not a gift?” (7) Here the apostle addresses his talk to some teachers who have got certain gifts like the word of sermon or knowledge of the gospel of Christ. He asks them why should they boast what God has given them to bear the spirit of humility and not pride?! If God has distinguished some with certain gifts, they are free gifts, not given to them for their worthiness nor for the sake of their strife or cleverness, but for the sake of the edification of the holy congregation. Hence, it would be befitting of the gifted teacher to thank God who distinguished him with certain gifts, and not pay it back with haughtiness and denial, but with thanksgiving and humility. It is not possible by the will of any man or by his intention, however his zeal and longing for virtue may be, to achieve the reward of perfection and the honor of the upright purity; Nor that this will would be enough, as long as he still is in the body that wars against the spirit, unless he is supported by the mercies of God. And in order to reach such a great goal he seeks, he has to understand that “every good gift, and every perfect gift is from above, and comes down from the Father of lights” (James 1: 17); “For who makes you differ from another? And what do you 130 have that you did not receive? Now, if you indeed receive it, why do you boast as if it were not a gift?” (7) 1. (St. John Cassian) We would not pray to God to lead us not into temptation if our will is enough to protect us We would be provided with the will, and would become wise through His divine gift, Yet we need to pray to be able to realize what we want. Once you start to practice this true wisdom, you will find a reason to be thankful: “What do you have that you did not receive?... And if you did indeed receive it, why do you boast as if it were not a gift?” (7). Now, knowing for sure, from whom you have received it, Ask Him, by whom you were given, that the gift becomes more perfect. (St. John Chrysostom) Finding them assuming that they are reigning like kings, wiser even than the apostle themselves, and in need of nothing, the apostle Paul exhorting them in a gentle way toward humility, says: “You are already full! You are already rich! You have reigned as kings without us – and indeed I could wish you did reign, that we also might reign with you!” (8) He refers here to fullness with food in celebrations and feasts; Assuming their happiness and riches to be in the temporal philosophies and wisdom, or in the spiritual gifts they were given (1 Corinthians 14: 26); and have become rich, reigning as kings, and enjoying many honors and glories; they, by the spirit of pride counted themselves as in need of nothing. The apostle Paul wishes that they would reign in truth; As, once they reach the kingdom, they would become a crown of his rejoice in the presence of our Lord Jesus Christ (1 Thessalonians 2: 19). 4- THE TROUBLES OF MINISTRY: Having rebuked them for their pride and haughtiness, the apostle began to reveal to them what the apostles and the true ministers of Christ endure for their sake. “For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men” (9) The apostle quoted this from what was happening in the Roman amphitheaters, where those condemned to death were presented to wrestle with voracious beasts, or to fight one another; and the one who wins had to enter into a second, and a third fight, that end in his death. Sometimes they were committed to enter the arena naked for the amusement of the spectators who were thrilled to watch them die from their deadly wounds. It was said that those who were thrown to the voracious beasts in the morning, were counted as being lucky, compared to those who were left until noon to fight until death against one another. The Roman emperors used those parades as a sort of entertainment and distraction for their people. The apostles, like their Lord, were counted as not worthy to live, were condemned to death, to rid the world of them. Some believe that the apostle Paul wrote this, and in his mind a custom that prevailed in many pagan countries at the times of serious calamities and plagues; to choose the most evil and the least in social status, to be offered as human sacrifices to idols. And in the early eras, as the Christians were looked upon as 1 Institutions 12: 10. 131 the cause of those natural calamities, or of the defeat before enemies, they were offered as sacrifices to appease the wrath of their gods. They were counted as “the filth of the world, the offscouring of all things” (13),not worthy of living, and should be got rid of. While some believe that he means here “the evil angels”; as the devil and his angels find their pleasure in scoffing the believers, and in seeing them tortured. The apostle probably proclaims here that all men, even non-believers, could not deny the longsuffering of the apostles, and their receiving the condemnation of death with rejoice; Even angels would marvel to see the work of God’s grace in them. The Lord Christ allows for His disciples and apostles to go through these troubles, to make them a spectacle both to angels and to men, to show their faithfulness, and to proclaim the grace of God that grants them the strength and endurance, to bring them over to the heavenly glories. Paul was worthy to become a spectacle to angels, having strived to gain the reward of Christ; he struggled to set the angelic life on earth, by wrestling against the spiritual wickedness. The whole world indeed looked up at him to follow his lead1. (St. Ambrose) While the angels marveled at the endurance of the apostle; some men rejoiced to see them grieve, while some others, although with some compassion, yet, with nothing to offer to help them2. (Theodoret, Bishop of Cyrus) “We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!” (10) The apostle Paul meant to rebuke them in a mild way; as he was neither fool nor weak or dishonored; And they were neither wise nor strong or distinguished; although that was their point of view concerning him and themselves. He does not contradict this, nor protest against their accusations against him and his fellow apostles, but receive them for Christ’s sake. By saying “You are wise in Christ”, he means that for the sake of Christ, he sees them wise, or on their way to get the spiritual wisdom. Those who love Christ are counted foolish by the world3. (Ambrosiaster) “Even to the present hour we both hunger and thirst, and we are poorly clothed, beaten, and homeless” (11) “To the present hour”, namely even after their ministry among them and in several other churches, the apostles still hunger, thirst, poorly clothed, and beaten like slaves (see also Peter 2: 20). They had no place of residence, and work by their hands for their daily needs, despite their great commitments and responsibilities toward the whole world. What a painful portrait for the apostles of the King of kings! This extremely dark portrait of the true ministers of Christ, who, for the sake of ministry, are not only accused of foolishness, weakness, and dishonor (10), but they also suffer hunger, thirst, nakedness, beating, and homelessness. Yet this portrait would 1Episcopal Election at Vercelae 63: 71. 2 Comm. On 1 Cor., 189. PG 82: 258. 3 CSEL81: 47. 132 become immensely splendid, if the minister realize that what dwelt upon him is nothing compared to what dwelt upon his Lord, who “had nowhere to lay His head” (Luke 9: 58; Matthew 8: 20)). Feeling that he partakes of His hunger, thirst, nakedness, and passion on the cross; beside being rejected even by His own; would turn his own sufferings and troubles into a fellowship of glory on the cross. By saying: “to the present hour”, the apostle confirms that the sufferings and afflictions are not temporary nor are past events, but are continuous during the ministry; an integral part of the apostolic work; And speaking in the plural tense, he meant to say that it is not special for a certain person, but are common to all the apostles and ministers. Through their complete option, the apostles desire to partake of the sufferings of their Lord. They fast to feel hunger and thirst; and through continuous moving and traveling, their clothes are worn out, and could not afford to replace them. Paul felt no shame to stand before kings and rulers with his worn out clothes; that did not keep him as well from entering into the house of the Lord to worship; In the sight of God they were honor and glory for Paul. He was not ashamed to say that they were homeless, driven away from one place to another; beside having no household to provide him with the peace and comfort of family life. While the Corinthians thought of themselves as kings (8), the apostle was beaten as a despised slave (1 Peter 2: 20); like His Lord Jesus who was beaten on His way to be crucified like a slave (Matthew 26: 67). “And we labor, working with our own hands; being reviled, we bless; being persecuted, we endure it” (12) What an amazingly gentle portrait! Man, after falling, usually becomes arrogant and intends to avenge himself and defend his honor by paying revile back with revile. But by the grace of God which opens his heart, the believer does not oppose his adversaries, but loves them, bless those who revile him, and offer goodness to those who persecute him. By that he practically proclaims the mind of His Savior, who confronted the evil of humanity with love and longsuffering. It is only God’s grace that grants him the fellowship in the features of the Lord Christ. We are keeping the commandments of Christ; If we endure harm and deprivation of profits; If we bless when reviled; If we do good when persecuted. Paul was just one man, Yet, great was the multitudes he drew over to follow his lead! The Christians usually take a position contradictory to others for the sake of forgiving their adversaries; It is written: “being reviled, we bless; being persecuted, we endure it”. Listen to Steven praying for his persecutors, saying: “Lord, do not charge them with this sin” (Acts 7: 60). (St. John Chrysostom) The Lord of Glory commands us, saying: “You have heard that it is said, ‘You shall love your neighbor and hate your enemy’. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you that you shall be perfect, just as your Father in heaven is perfect” (Matthew 43-45, 48). But, how could we endure all the previously mentioned things, unless we keep the commands of the Lord Christ, to love our enemies and persecutors?! 133 As mercy, love, and endurance could not be more perfect than when directed to enemies, the Lord of Glory ended His commands by saying: “That you shall be perfect, just as your Father in heaven is perfect”. Yet, we should take into consideration that the perfection of God differs from of our that of our souls as men1. (St. Augustine) “Being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now” (13) The word ‘defamed’ came in the Greek version as (blasphemed). God is defamed when He is blasphemed through denying His existence, badmouthing His attributes, His divine care, love, and grace; opposing the belief in Him, His teachings, and commandments, or despising all these things. While man is defamed when someone harm him in his person, honor, behavior, or possessions. For more understanding of this phrase, we should have in mind some of the customs that prevailed in the pagan world at that time. When a great calamity dwelled, the mob used to pick up some lowly, despised, and miserable persons; put crowns of flowers on their heads; scourge them seven times; then take them to the temple, and offer them as atonement sacrifices to appease the wrath of the idols. After burning them alive, they scatter their ashes on the sea, while the mob cry out “Be atonement for us!” Paul believes that the apostles of Christ, the Atonement for the whole world, are treated like those condemned, worth nothing except to become atoning sacrifices offered to the devils, for the sake of peace and general good. The words “filth” and “offscouring” in Greek refer to offering a salvation sacrifice for purification; as well as to the garbage collected from a household to be thrown away to make the house clean. According to the scholar Origen, our Lord, presenting Himself an atonement sacrifice for the sins of mankind; His sacrifice surpassed those of His apostles in this concern. By saying “the filth of the world”, Paul means that, being considered the meanest and most lowly creatures, he and his fellow apostles had to be thrown away for the sake of purifying the world! After saying that to the Corinthians, he talks to them with the language of love and compassion. As a father figure and not a ruler, he is committed to warn and to rebuke them to mend their ways. “I do not write these things to shame you, but as my beloved children I warn you” (14) As though he says: [I am not fishing for any fault on your part; and not seeking from you even the necessities of life (1 Corinthians 9: 15); but, as a father who seeks to deliver himself for the sake of his very beloved children. I do not write to you to shame you when you compare my sufferings with yours, or to overcome you in debate; but as a father, I refuse to see you in any shame or disgrace. Paul in this case acts like a good physician trying to appease the pain, following the surgery he coducted to heal his patient of his bitter ailment2. (Ambrosiaster) 1 Sermon On The Mont, Book 1: 21 (69). 2 CSEL 81: 49. 134 5- PAUL’S PATERNAL CARE: ‘For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel” (15) As a father, he write to them, not to rebuke them, nor to reveal their faults like enemies, but, through his fatherly heart he seeks their edification, covets for their reform and sanctification, not for their judgment or condemnation. Warning them, he discerns between them and their sins: he loves them as his children, yet he could not stand their sins, and seeks their sanctification in the Lord. The apostle also discerns between the instructor and the father; They are in need of instructors to guide them and train them on the truth; but their effort would never be compared with the feeling of the heart of the one who begat them in the gospel, and brought them forth to the sonhood of God. He laid the foundation, having established the church there, then others would come to build on that foundation. It is as though he is calling them to enter into his heart to find in it the exalted warm love in Jesus Christ. He bears for them a spiritual love, on account of that they have received the faith in Christ on his hands and by his preaching. He laid the evangelic foundation, then others would come after him to consummate the building. He would therefore be as though he has begotten them, then left them to others to raise and guide them. The term “instructor” here refers to teachers in general. And by the school “in Christ” he means that, as spiritual guides, they would bring them forth to the true Teacher, and the divine Instructor, who, alone is capable by His Holy Spirit to renew their depths. Saying “ten thousand instructors”; refers to the great number of ministers and teachers in Corinth. St. John Chrysostom presents to us a marvelous portrait of the concept of spiritual fatherhood of a true minister, of which I quote the following phrases, expressing his living amazing experience1. I have nobody and nothing more beloved than you. No! Not even light! I would rather, with pleasure, offer my eyes ten thousand times and more, for the sake of the return of your souls! I treasure your salvation more than light itself As what would be the benefit of the sun rays to me, if grief blinds my eyes because of you? What hope would I have if you do not progress? On the contrary? Hearing good news about you, I feel as though I have got wings Consummate my joy… I so love you that I feel dissolved in you You are everything to me: my father, mother, brothers, sisters, and children2. (St. John Chrysostom) Talking about the practical fatherhood of the apostle Paul to all humanity, St. John Chrysostom says in his sermons3: 1 راجع للمؤلف: القدیس یوحنا الذھبي الفم، 1980 ، ص 169 الخ. 2 IN Acts, Hom 3. 3 Sermon 3. 135 [You see someone who journeyed the whole universe, whose goal and ambition were to bring every man over to God, which he realized with every particle of his strength. It is as though the whole human kind became his children; and he was in a hurry to reach every single one of them. He was continually on the move, with a perpetual zeal to call all humanity to the kingdom of heaven; presenting care, counsel, promises, and prayers, and driving away the wicked spirits persisting on destruction. He used his personal possibilities, appearance, epistles, sermons, works, and disciples, to raise up the fallen, and to support those who strive; He counseled the repentant, comforted the suffering, warned the stubborn, and persisted on watching the opponents and the adversaries. Partaking of the effort with the divine Leader and the healing Physician, he extended the hand of help to attack, defend, or instruct, according to the situation in the field of work; He was everything to those preoccupied in the battle]. The father is the one who sowed the seed of the gospel in their souls; Whereas the instructors are those who took over the raising of the newborn children to help them grow1. (The scholar Origen) Paul tells the Corinthians that nobody loves them as much as he does2. (Ambrosiaster) Not seeking what is his own, but what is Jesus Christ’s; and exhorting those who were born by the gospel to follow his lead, he strongly rebukes those who cause dissensions under the names of the apostles, those who say: “I am of Paul, or I am of Apollos, or I am of Cephas… Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1: 12, 13). (St. Augustine) Our sonhood to God is realized through the work of the Holy Trinity: The Holy Spirit grants us the sonhood by binding us to the Only begotten Son, and sets out of us members of His body; The Word descended to dwell in us, and we in Him, to enjoy sonhood through Him;Whereas the pleasure of the Father is in realizing the salvation by His Only begotten Son, to be worthy of our sonhood to Him. Now, as we have received, in the gospel, the three Persons, and the three Names, through Whom the new birth, or the new renewal of believers is realized, He who is born from this Trinity, is born from the Father, the Son, and the Holy Spirit…. Concerning the Spirit, the gospel says: “That which is born of the Spirit is spirit” (John 3: 6); Paul gives birth “in Christ; and the Father is “the Father of all” In the holy Scripture, it is proclaimed when conception and delivery are considered good to be coveted by the saints of God. The prophet Isaiah cries out: “By Your fear, O Lord, I conceived”; and the blessed apostle boasts that he became a father of the largest family on earth; having begotten entire cities and countries; not only the 1 Comm.. On 1 Cor., 2: 21: 9-11. 2 CSEL 81: 49. 136 Corinthians, but everyone in the range of Jerusalem and round about to Illyricum (Romans 15: 19); his children fill the world, born in Christ through the gospel. (St. Gregory, Bishop of Nyssa) Adam Clark quotes Rabbi Shimoth telling about a certain girl who, having lost her parents, a guardian who took over the responsibility of raising her, was so faithful and honest to God, that once the girl reached the proper age, he intended to take her in marriage. When the official asked the girl the name of her father, the girl kept silent for a long time, and in response to her guardian’s persistence to have an answer, she said: I know no father but you, for he who would raise a child in a good life is far better than any biological father! This could be the feelings of the apostle Paul who cared for raising the people he ministered in Christ, providing them with the gospel and the new birth in the holy water of baptism. “Therefore, I urge you, imitate me” (16) He asks them to imitate him, just as he also imitates Christ” (1 Corinthians 11: 1), As though he says to them: [Being the disciple of Christ, Iwish you, as my children, not to be my disciples but the faithful disciples of Christ Himself]. In full faithfulness, the apostle, sitting in and walking toward the heavenlies, asks them to imitate him, to bear the same experience, and to walk the same path. He is not seeking from the ministers and the congregation to keep his commandments; but as children, to imitate their father and bear his spirit. Indeed we may find many who teach and instruct; but few are who present themselves as a practical role model to be followed by those they minister. According to Theodoret, Bishop of Cyrus, the apostle here asks them to imitate him in his humility and endurance of suffering, to find their glory in accepting the difficulties with joy, and not in gaining any gifts1. Paul says to the Corinthians:[Be humble as I am. Endure sufferings like I do; You will be rewarded not for the gifts you got, but for your sufferings2. (The scholar Origen) Paul wishes to see them follow his lead in those things. The way he endured difficulties from non-believers for the sake of their salvation; and still endures, as long as he preaches the free gift of God’s grace day and night, so that they would abide in his faithand teachings, and would not receive the evil teachings of the false apostles3. (Ambrosiaster) 6- SENDING TIMOTHY TO THEM: The apostle rebukes those who spread the rumor that he had no intention to visit them, and that, sending Timothy, the young man, instead, was out of disregard toward them. “For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church” (17) 1 Pg 82: 259. 2 COMM. On 1 Cor., 2: 21: 12-14. 3 CSEL 81: 49-50. 137 What St. Timothy was is to present to them is not something new, but to remind them of what they have already heard and saw in the apostle Paul; what he preached in Corinth and everywhere; namely, the one evangelic truth, the way of every era, convenient for everyone; as the Lord Christ is the same yesterday, today, and forever (Hebrew 13: 8). The apostle Paul did not say that Timothy will teach them, lest they become offended because of his young age, but said he will remind them of what he has already taught them. By saying “my ways in Christ”, Paul means his good works that took a steady form, which he demands the Corinthians to remember,as those good works bear a self testimony, and needs nobody to teach them1. (The scholar Origen) Paul’s love for Timothy is indeed obvious in every situation (1 Corinthians 4: 17; 16: 10-11; Hebrew 13: 23). (St. John Chrysostom) 7- A PROMISE TO VISIT THEM: “But some of you, thinking that I am not coming to you, have become arrogant” (18) Some Corinthians were offended because Paul did not come to visit them; not that they wanted him to do, but because of their arrogance, they assumed that he counted them unworthy of his visit. Paul actually wished he could, but he was preoccupied with more important things2. (Ambrosiaster) “But I will come to you soon, if the Lord wills, and I will find out not the talk of the arrogant people, but their power” (19) He talks here about some teachers who thought high of themselves, walked with the spirit of arrogance, and spread the rumor that Paul despise the Corinthians, and refuses to visit them. He actually plans to visit them, yet he cannot confirm it because he is just a tool in God’s hand who leads him according to His will. Then he tells them that when he comes; He will not enter into a debate with those arrogant teachers who spread the false rumor, because his mere presence among them will be a convincing, and strong response enough. While he promises to visit them, to let them prepare for his visit by mending their ways in the Lord; At the same time he confirms that he only moves according to the will of God. It is not the nice talk that proclaims the presence of the kingdom of heaven, but the power; Whenever there is power in the words, the kingdom is there in them3. (The scholar Origen) Paul presents his promise to visit them by the will of God, who alone knows more than man whether this visit would be of benefitfor Corinth. In case it is not realized, the Corinthians should know that it is not according to God’s will4. 1 Comm.. On 1 Cor., 2: 21: 20-22. 2 CSEL 81: 50-51. 3 Comm. On 1 Cor., 2: 22: 6-8. 4 CSEL 81: 51. 138 (Ambrosiaster) “For the kingdom of God is not in word but in power” (20) The kingdom of God is the enjoyment of the resurrected life in Jesus Christ, that transforms the believer as though into a heavenly being who bears the spirit of power. We would become equal to the angels; When the kingdom is presented to us, we will be counted as united with Christ. We know that without the virtue we would be lower than the irrational animals; Therefore it is befitting of us to try to become humans, and rather to become angels, to enjoy the promised blessings through the grace and love of our Lord Jesus Christ1. If we will, and with the help of God working in us, we can, with our Spirit compete with the Spirits of the heavenly Spirits, and we can even surpass them2. (St. John Chrysostom) Preaching the kingdom of God is not enough for salvation, but it is befitting of man to walk the path that befits the kingdom3. (Theodoret, Bishop of Cyrus) It is befitting of us not to deceive ourselves with the false security of the assumption that faith alone, without responding to it by good works, could save us on the great day of judgment4. (Caesarius, Bishop of Arl) “What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” (21) What is the rod that the apostle Paul threatens to use, but his apostolic authority to chastise. which he gave them the choice between using it, in case they persist on their arrogance and opposition; or the use of the spirit of gentleness and compassion, if they reveal a repentance and a return to the truth. As far as he is concerned, he prefers the second option and not the first one; yet it is up to them to choose. In the episode of Ananias and Sapphira, and that of Elymas the sorcerer, it is obvious that the apostles had the authority of the public chastisement of the disobedient, to make them an example to all. The apostle teaches and follows the lead of his Lord, presenting the saying according to the needs of his listeners; sometimes using the knife, and scalpel; and other times the simple medications. (St. John Chrysostom) Using the rod does not imply the absence of love; but love is hidden behind its stokes, even if not recognized by the one stricken5. (The scholar Origen) Paul refers first to the rod, to follow it later by comfort and the spirit of meekness6. 1 In Philip., Hom. 7. 2 In Grn., PG 54: 104. 3 PG 82: 259. 4 Sermons 209: 3. 5 Comm.. On 1 Cor. 2: 23: 6-8. 6 Synagogue at Callinicum 41: 4. 139 (St. Ambrose) By the rod, Paul means the committing power of the Spirit, which God allowed him to use against the sorcerer1. (Severian, Bishop of Gebalah) 1 Pauline Commentary from the Greek Church. 140 AN INSPIRATION FROM 1 CORINTHIANS 4 GRANT ME THE SPIRIT OF FATHERHOOD O FATHER OF ALL MANKIND In Your divine bosoms I find the warmth of love There I join every believer in the spirit of true unity And covet to have all mankind with me. You counted me as Your minister and the steward of Your divine Mysteries. To what ministry should I be committed, but to preach with love? And what faithfulness should I present to You, but to practice love. Grant me the wide-open heart. To bear the icon of Your love. And to bring every soul over to you. Grant me to be Your ambassador by practical love. O the true Love. In Your bosoms I would get preoccupied with what preoccupy Your heart. I would get preoccupied with the salvation of every soul. And I would have no chance to condemn neither a minister or the ministered. Nor, as a busybody, to seek in to know what lie in their hearts. Nor to hasten the day of Judgment. Nor to rob the chair of Your judgment. Grant me the simplicity to see in everyone the splendor of Your glory. To see You in everyone; which would bring joy to my soul. And the thought of judgment would not crawl into my heart. Instead of judgment, I shall present a sacrifice of thanksgiving to You. I see You the source of every spiritual gift to me, to every minister, and to every believer. My heart praises You with a new song. And my soul sings to You an exalted song. And my tongue keeps on thanking You. You did not let me and my brethren need anything. You did not let us lack Your gifts. But You give abundantly and without measure. With every song of thanksgiving, I shall present a praise of love. I covet for all to reign even without me. For all to be glorified at my expense. For all to find comfort in the midst of my suffering for Your sake. Let them be rich; My riches are rather the fellowship of Your poverty. Let them be glorified; My disgrace is rather the fellowship of the disgrace of Your cross. They condemned You to death, O Grantor of life. Why then, should my soul moan if they count me a spectacle for their entertainment? And why should I bother if I become a spectacle to angels and men? Let me be expelled, and even die together with You. 141 And count Your disgrace my exalted glory. Grant me the spirit of fatherhood, O Father of all mankind. To embrace all in my heart, O You who embrace me in Yours To love everyone more than the temporal light. To partake of Your love, O You who delivered Yourself for my sake. What should I seek from You, O Father? But to become an icon of love for You. That all inside me would be a fatherhood of love and wisdom!
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