GOD’S FIELD AND GOD’S BUILDING In the first chapter, the apostle drew the heart of the people to the cross, for all to be united together in Jesus Christ by the Spirit of wisdom and power, instead of being preoccupied with dissensions and divisions. In the second chapter he presented to them the Holy Spirit, the Grantor of fellowship and presenter of the true wisdom, for all to enjoy the enlightenment of the Spirit; to have the mind of Christ; and to understand the spiritual things, instead of staying natural men who are ignorant of the things of God; This is the spirit of fellowship and unity together in the Lord. While here in the third chapter, the apostle presents God who works in the life of the church. It is as though, in the first chapter, he talked about the role of the second Person of the Holy Trinity – the incarnate Word, crucified for the sake of our salvation; In the second chapter, he spoke about the role of the Holy Spirit; and in the third, about the role of God the Father. The Holy Trinity is preoccupied with the unity of the church, and work together for the sake of our unity together in the Lord. If the church is “God’s field” (9), namely His vineyard; everyone works together with God, each one according to his gift (5); Yet it is God alone who gives the increase (6). And if the church is “God’s building” (9), this building is the work of God the Father Himself; Christ laid Himself as One Foundation for all. And the One Holy Spirit dwells in this building, to make out of us a holy temple for God (17). If God cares for us, being His field and His building, why should we be preoccupied with the laborers in the vineyard or the building? God has set them for our sake; Everything is ours. 1- Division dwells among carnal men 1 - 4 2- You are God’s field 5 - 9 3- You are God’s building 10 – 11 4- Testing each one’s work with fire 12 - 15 5- You are the temple of God 16 - 17 6- Let no one boast of the worldly wisdom 18 - 20 7- All things are yours 21 – 23 1- DIVISION DWELLS AMONG CARNAL MEN: The apostle starts by rebuking them because of their weakness like babes, who are not yet developed in the spirituals. Hence he could not talk to them as spiritual men, but as babes in Christ (1). They have received the first principles of the Christian faith; Yet, having not matured in understanding them, nor enjoyed the sanctification befitting of them; but preoccupied themselves with the philosophy and wisdom in haughtiness and pride; he was committed to deal with them as babes, as far as the holy things are concerned. “And I, brethren, could not speak to you as to spiritual people, but as to carnal, as to babes in Christ” (1) “To carnal men”; refers to those who do not care for God’s glory, nor seek what is for the edification of their brethren; but in selfishness, they seek their own pleasures. He talks to them as carnals (skrhinois or sarkihios), meaning those who, under the influence of carnal covetousness, envy dwells among them, and are preoccupied with temporal things. 88 The word “babes” here compares to those who are “of full age, perfect in Christ Jesus” (Colossians 1: 28; Hebrew 5: 13-14). They live in Christ, yet in weakness, as though they are babes who have not reached “the measure of the stature of the fullness of Christ” (Ephesians 4: 13). According to the scholar Origen, the believers are symbolically referred to, sometimes as babes (1); and other times as a virgin: “I wish to present you all as a chaste virgin to Christ”; or as men: “When I became a man, I put away childish things” (13: 11). They are like babes in Christ, unable to make a decision concerning their life of faith; Or are not qualified enough to discern between one teacher and another; or in other words, they lack the spiritual experience, befitting to understand the divine issues1. Man can be spiritual in this life in a certain way; that, while carnal and having a body, he sees another law in his members warring against the law of his mind. But, he is going to become spiritual, when this same body gets the resurrection, about which it is said: “It is sown a natural body, it is raised a spiritual body” (1 Corinthians 15: 44). How would this spiritual body be? And how would be the greatness of its grace? I fear, having still not acquired this experience, I am not worthy to talk about it2 Paul does not talk about their bodies, but about the carnal spirits3. Those people were carnal, For although they have already been baptized, and received the Holy Spirit, yet they were still carnal; for they, after their baptism, they were still submitted to the covetousness of this world, and they got back to their old life which they denied. The Holy Spirit dwells in someone, when he abides in his strong faith in his new birth, and does not forsake it. If such a person repents, the Holy Spirit dwells in him, being always prepared for what is good, and loves repentance4. (Ambrosiaster) “I fed you with milk and not with solid food, for until now you were not able to receive it, and even now you are still not able” (2) The apostle says: I fed you with milk; namely, the simple initial principles of Christianity, because of the inability of your minds to understand the spiritual knowledge and the evangelic facts. He marvels that, while still fed with milk like babes, they dare to judge between one teacher and another. It is befitting of the shepherd, being like a father, to know how to present the proper food to every one; The babe needs milk to grow and get mature and become a man in the Lord; Whereas the mature needs solid food, so as not to lose his spiritual strength and his continuous growth. The apostle Paul presents different kinds of food for three categories of men: The natural man needs salvation (14: 2); Lacking the true spiritual wisdom, he does not receive what is for the Holy Spirit, 1 Commentary on Matthew, 11: 3. 2 City of God 22: 21. 3 City of God 22: 21. 4 CSEL 81: 31-32. 89 The carnal man, as a babe, needs sanctification (3: 1); being preoccupied with the divisions and dissentions between men, even if they are saints, and not preoccupied with God his Savior. The spiritual man needs continuous work by the Spirit of God to keep on growing (3: 14). St. John Chrysostom believes that the apostle exposed the spirit of pride in them, revealed their ignorance of the perfect things, and that they were still not able to bear those perfect things. If they were naturally unable to bear these perfect things, they would be forgiven; but if that was through their own choice, they had no excuse1. (St. John Chrysostom) By milk, the apostle Paul means the behavioral teachings and the miracles; And by the solid food, he means the proclamation of God’s spiritual teachings. (Severian, Bishop of Gebalah) In the spiritual teachings, “the solid food’ means the teachings concerning the Father and the Son. In the Old Testament, the solid food appears under the outer form of symbolism. As an example when we read about the bronze serpent raised by Moses in the wilderness (Numbers 21: 8-9); this serpent was a symbol of Christ, which explains how the people were saved when they looked at it2. (The scholar Origen) Although they have received the new birth in Christ, they were still not prepared to receive the spiritual things. And although they received faith, the seeds of the Spirit, they still did not produce fruits befitting for God; but, as babes they still covet for the carnal feelings of non-perfection. Paul, as a man of God and a spiritual physician, gives the milk in the spiritual issues, because of their lack of perfection and experience. He strongly debates those who complain that, for a long time, they have not heard something spiritual, that they are unworthy of hearing them; Whereas the false apostles present their teachings to listeners who like to hear without discernment on their part. All agree that the Lord Jesus Christ used to talk publicly in a certain way, and to His disciples in another, as He particularly did when He revealed His glory when He transfigured on the mount (Matthew 17) only to three of them, and told them not do disclose what they saw until He is risen from the dead3. (Ambrosiaster) Some may misunderstand, and may even count hiding the truth from others under any circumstances, as talking vanity. But we may remember the words of the Lord, saying: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in peaces” (Matthew 7: 6). The Lord Himself, although He never uttered lies, has hidden some facts, saying: “I have many things to say to you, but you cannot hear them now” (John 16: 12); And the 1 In Cor., Hom. 8: 1. 2 Comm.. on 1 Cor., 1: 12: 17-23. 3 CSEL 81: 32-33. 90 apostle Paul says: “I, brethren, could not speak to you as to spiritual people, but as to carnal, as to babes in Christ. I fed you with milk and not with solid food, for until now you were not able to receive it, and even now you are still not able” (1-3) 1. (St. Augustine) Paul changes the level of his teaching according to the level of understanding of his listeners2. (Theodoret, Bishop of Cyrus) To the people, simple in their knowledge, the apostle presents milk. Father Caesarius, Bishop of Arl, believes that it is not unbefitting to liken some teachers to a milking cow. The way a cow has two breasts to feed her calf with milk, so also are the elder teachers who sustain their Christian herds with milk from their two breasts – the Old and the New Testaments3. “For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal, and behaving like mere men?” (3) They are carnals by their mind, as well as by their words and behavior. Envy here, refers to the corruption of the inner heart that lacks love toward the successful and the progressing; Strife refers to transforming the thought into wounding words, and entering into oral controversies; And the divisions refers to unbecoming practical behavior; when they fail to become on one accord, dissented from one another. Their inner envy and strife led them, by the non-edifying debates, to tear the church of Christ apart; Contrary to him, who submits to the Spirit of the Lord, who walks as a spiritual man, whose depths are filled with peace that flows on all those who are around him. Envy so takes away from the soul its peace that it cannot endure to see peace and edification prevailing among the congregation; as according to St. Cyprian: [All evils have their limits; and every transgression may end up with committing a crime Envy, on the other hand is limitless. It is a perpetually working evil, and an endlessly acting sin4]. And according to St. John Chrysostom: [The envious is worse than vicious beasts, and craftier than the devils. The wrath and evil of the beasts may result from hunger or fear from us; whereas, concerning the envious, he who does them well is the same as he who deals unjustly with them5]. The devil envies men, but would never envy a fellow devil; whereas man envies his fellow man, even among his own family and folks, something the devils would never do6]. How can you keep unity in the bond of peace? It could never exist together with animosity and controversy7. Envy makes them carnal; as they become no more free to hear truth on an exalted level8. 1 Sermon on the Amount 2: 67. 2 CSEL 81: 32-34. 3 SERMONS 4: 4. . 4 المؤلف: الحب الأخوي، 1964 ، ص 398 . 5: المؤلف: الحب الأخوي، 1964 ، ص 401 . 6: المؤلف: الحب الأخوي، 1964 ، ص 401 7 Ephes. Hom. 9. 8 In 1 Cor., Hom. 8: 4. 91 If envy makes men carnal, and keeps them from being spiritual, although they have already started to preach and to do many other amazing things. Now, if we do not have even this kind of grace any more, where shall we find ourselves; if we do not do just that, but add to it many other worse things?! By this we may learn how well the Lord Christ says: “Everyone practicing evil hates the light and does not come to the light, lest his deeds be exposed” (John 3: 20); And that, because impure life is an obstacle before the exalted teachings, and does not allow for a clear vision of the understanding. It would not be easy for someone who practices injustice to raise his sight up to the teachings delivered to us; but he has to be first purified from the tendencies that are against the truth. Whoever is liberated from this would be liberated as well from his own fault, and would realize the truth. … It would be not be enough to refrain only from greed or adultery to reach this goal; but it is befitting of all to be in harmony with Him who seeks the truth. Hence St. Peter says: “In truth I perceive that God shows no partiality; But, in every nation whoever fears Him and works righteousness is accepted by Him” (Acts 10: 34-35); Namely, He calls him and draws him to the truth1. (St. John Chrysostom) As some live according to the flesh, and others live according to the Spirit, the apostle Paul clearly says to the Corinthians: “For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?” (3). Behaving like mere men is the same as being called carnal; as by the body, he means one aspect of man2. (St. Augustine) “For when one says, ‘I am of Paul’, and another, ‘I am of Apollos’, are you not carnal?” (4) No need to say that both Paul and Apollos embraced the same faith; with no difference between them whatsoever that would warrant such a division among the people, preferring one to the other, which is a proof that they were still carnal. Having been preoccupied with the outer appearances, they were divided where there was no cause for division. If they walked according to the Spirit, the grace of God would have given them the spirit of unity. 2- YOU ARE GOD’S FIELD: “Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? (5) The diverse apostles are just tools in the hand of the One God, to bring you forth to the knowledge of Christ, and to present to you the word of life. No one of them preached in his own name, nor talked about himself, but about the Person of the Lord Jesus Christ. Yes, there are different gifts even among the apostles, yet it is God’s gift to them, and it is He who knows how to use the gifts he gave to His ministers. He distributed the gifts for the edification of the church of the One Christ, with no discrimination between one gift and another. God is all in all, and the apostles are only ministers who work in His name, under his leadership, and to his account. They get the honor of working in His vineyard; and at 1 In 1 Cor., Hom. 8: 3,4. 2 City of God 14: 4. 92 the same time, God works through them, being His tools, in whom He is pleased, and whom He provides with His Holy Spirit to give them power. Speaking of himself and of Apollos, the apostle Paul said that they are ministers, a word which is in Greek (diakonoi), meaning (servants) (see Matthew 20: 26; Mark 9: 35; 10: 34). It is as though the minister’s honor is to bow like a servant to wash the feet of those for whose sake his Master died, in order to make out of them children of God. In other words the honor of apostleship, of all the clerical ranks, is not in the authority it gives, but in the washing of feet, and the ministry to the children of their master. They are two ministers who seek no temporal honor or authority; but the secret of their strength lies in Him who has sent them, and who works through them. They are not the initial source of faith, but ministers to God who presents the knowledge and the facts proclaimed to them by Him. Each of them works according to the gift given to him by the One who sends him for the edification of the church. After saying: “Who is Paul, and who is Apollos?”, he adds: “but ministers through whom you believed”. Although that, in itself, is a great thing that warrants great rewards; yet, if compared to the Example and the Source of all goodness, it would be as good as nothing1. Lest they may say: What? Should we not love those who minister to us? He would say: Yes, but we should know to what extent; as, even those issues to which they minister are not their own, but are given to them by God2. Look at how he started by belittling his own person, saying: “Who is Paul? And who is Apollos?”; then he refers everything to God, the Grantor of all. After saying: “I planted, Apollos watered”, he adds: “Neither he who plants is anything, nor he who waters, but God who gives the increase” (7) 3. (St. John Chrysstom) “I planted, Apollos watered, but God gave the increase” (6) “I planted”. He sowed the seeds of the gospel in Corinth, and in the province of Achaia; Then came Apollos and “watered” those seeds sowed by the apostle Paul. Now, it is not Paul nor Apollos, who turn the seeds into plants that give fruits, but the grace of God; As it is only God who grants man the fruits of the Spirit, as a free divine gift. The seeds have to be sown, and to be watered; Yet the increase will be realized, not through sowing in itself, nor through watering, but it is God who gives the seed life and growth. Although it is God who ordained the workers – those who sow and those who water; yet He remains the only Giver of life. It would be a great joy to care for the plantation of God, to rejoice in His gifts, and in working in His field; Having labored in this plantation, the apostle says: “I labored more abundantly than they all” (1 Corinthians 15: 10). Yet, knowing that he was given the strength to work by God of the harvest, he adds: “Yet not I, but the grace of God which was with me”; He confirms clearly that they were appointed to work in this plantation, saying: “I planted, and Apollos watered” 4. 1 In 1 Cor., Hom. 8: 4. 2 In 1 Cor., Hom. 8: 5. 3 In 1 Cor., Hom 8: 6. 4 Sermons on New Testament Lessons, 51: 1. 93 What would be the benefit if we planted or watered, if God does not give the increase?! “Neither he who plants is anything, nor he who waters, but God who gives the increase” (7)1. What do you think? Does the apostle contradict himself; when he, while saying that men become educated by the work of the Holy Spirit; he gives instructions as what and how they would learn?! Or we are committed to understand that, although men should learn, and teachers should never cease to teach what they are given by the Holy Spirit, “Neither he who plants is anything, nor he who waters, but God who gives the increase” (7). That is why, although saints and angels are designated to help us, Yet, nobody would uprightly learn the things concerning the living with God, unless God Himself is prepared to teach; to whom the words of the psalm is directed, saying: “Teach me to do Your will, for You are my God” (Psalm 143: 10)2. (St. Augustine) By Paul, the seeds of the word were sown in the soil; And lest they would dry up through temptations, Apollos did his role in watering them; But all that was ordained by God3. By this he established another point; By confirming that they are helpless to do anything without God who gives the increase, he does not allow those who labor more, to boast over those who contribute less; nor allows the later to envy the former4. It is as though he says to them: Do not be disappointed that I say that you are one (8); as that would be in comparison to the work done by God; Yet each one of you will certainly get his own reward5. (St. John Chrysostom) To plant means to preach and to bring others to faith; And to water means to baptize Yet, the forgiveness of sins and the presentation of the Spirit, are the job of God alone6. (Ambrosiaster) Not in its walls, but in its teachings. He who plants in the house of the Lord, and puts the roots deep, will see the flowers of his work7. (St. Jerome) “So then, neither he who plants is anything, nor he who waters, but God who gives the increase” (7) It is befitting of us to give glory to God alone; as from Him are the seeds, namely the word of the preaching of the gospel; From Him is the soil, namely, the hearts and minds of men, that are the works of His hand; From Him are the workers, whom he calls to ministry; And from Him are the fruits, namely the fruits of His Holy Spirit. 1 Sermons on New Testament Lessons, 31: 3. 2 On Chistian Doctrine 16. 3 In 1 Cor., Hom. 8: 5. 4 In 1 Cor., Hom. 8:6. 5 In 1 Cor., Hom. 8:6. 6 CSEL 81:34. 7 Homily 21. 94 Paul is keen to reveal the actual role of the apostles in ministry; Namely, being ministers to God, and stewards of His secrets, Yet they should not be deified; As, on one aspect, they are not the source of our faith, nor the goal of our life, but they are sanctified tools in the hand of God. And on another aspect, they are not of one mold, but each of them has his own gift provided to him by God, and has his own role, that consummates those of others. As all of them present one symphony of love, harmonized together. So, it would be futile to compare between them, nor to honor one more than the other; as all of them are called by the One God, and all of them have one goal, namely, the glory of God, and the salvation of every human soul. By that, the apostle intends to confirm the following facts: (1) God is the true Worker; as the salvation of the souls is His concern alone. (2) Even with the diversity of gifts, yet the ministers of God work together in harmony. (3) The goal of his ministry, and those of his brethren, is the benefit of those ministered, and not seeking temporal glory. I speak and search things, not caring about any benefit of mine, but about what is for your salvation. Yet if anyone should care for, or be preoccupied by these things, it would be me1. (St. John Chrysostom) Look at how he rejects to be worshipped, as though he is in the position of Christ! Although planting and watering are both great achievements, yet, he confirms that he who plants, or he who waters, are nothing; refusing to refer to himself any role in the salvation of those he intends to edify in Christ2. (St. Augustine) If father Sherimon concentrates on works, that some liken him to Pilagius; yet he confirms that God has granted every man with some goodness, that a believer could not enjoy without the grace of God. There is no doubt that, by nature, there are some seeds of goodness in every soul, sowed through the compassion of the Creator; Yet, they could never grow to perfection, unless flourished by the divine help; as according to the apostle: “Neither he who plants is anything, nor he who waters, but God who gives the increase” 3. (Father Sherimon) It is befitting of us to hasten to see the work of God, more than to see our own work; As in whichever way we minister, we would be indebted to Him by this work, not to men. That is why the apostle says: “Neither he who plants is anything, nor he who waters, but God who gives the increase” 4. If it is impossible for the apostle to realize anything, unless God gives the increase; How would it be for you, for me, or for anyone, who may boast of being a teacher5? (St. Augustine) 1Ephes. Hom. 11. 2 Sermons for Christmas and Epiphany, sermon 16: 3. 3 Cassian: Conf. 13: 12. 4 Ep. 144: 1. 5 Letter 193. 95 Compared to God’s honor, human honor is counted as nothing. In ministry, man is honored in a way suitable for a minister1. (Amrosiaster) “Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor” (8) He who planted, and he who watered are one; as each of them (Paul and Apollos) presented the same teaching; each of them ministered for the glory of God and the salvation of souls; So why is the dissention?! As long as the apostles bear the One Spirit, the one mind, the one faith, and the one goal? Although it is God’s vineyard, He works through His ministers, and without Him the ministry would not succeed; Yet, being pleased with their ministry, he grants them a great reward, and each one will receive his own wages according to his labor. God does not reward man according to the fruit of his strife, but according to his faithfulness in the work to which he is committed, lest some may say: “I have labored in vain”. Although the one who plants, and the one who waters are not one man, yet they are so counted because they do two different tasks to realize one goal, for seeking a harvest; and neither of them would manage without the other; Planting the seeds without watering them is a waste of the seeds; while watering without planting the seeds is a waste of water. They are also one because both are sent by the One God. Each of them working with his own gift; yet the One God will realize their goal, and without Him their labor will be in vain. Although they are equal, yet the one who preaches the gospel is greater than him who baptizes, and will earn a greater reward2. (Ambrosiaster) “For we are God’s fellow workers; you are God’s field, you are God’s building” (9) As all what we do is not our own, but of what God presents to us as a free gift from Him; any success we enjoy is from Him, and for His glory. “You are God’s building”. They are not only God’s field which He plants by His right hand, and for which He cares, as it came in Isaiah; But they are, as well, God’s building, which He builds, and in which he intends to dwell. … When someone looks at and admires a huge building, he would not preoccupy himself with whom laid its foundation, nor with whom cut the stones, but he would admire the architect who put the plan, and supervised the work according to it; The same way, he who looks at the church of Christ, he would not preoccupy himself with Paul, Apollos, or Peter; as they all are ministers working under the supervision of the great Architect who puts the plan of the building where he intends to dwell. If the first man has opted to give his back to God, and to flee from His face; yet God, with His compassion, hastened after him to set out of him a holy dwelling place for Himself; No wonder that the apostles spoke of the believers and the church, as being the church of heaven, “the temple of God, where the Spirit of God dwells” (16), “a holy temple” (17), “for a habitation of God in the Spirit” (Ephesians 2: 22), “a spiritual house, a holy priesthood, to offer up spiritual sacrifices” (1 Peter 2: 5), “God’s dwelling place 1 CSEL 81: 31. 2 CSEL 81:35. 96 with His people” (Romans21: 3 ), “the great city, the holy Jerusalem, descending out of heaven from God” (Revelation 21: 10-11). We are His field which He Himself plants to get fruit. We are His building in which He dwells. If it is He who gives the increase, Would the Apostles be called “vinedressers”? The “vinedresser” plants and waters; “I panted, and Apollos watered”, “but not I, but the grace of God which was with me” (1 Corinthians 15: 10). That is why, in case some growth or change occurs in you, even by angels, prophets or apostles, yet it is still by God, Himself who is “the Vinedresser”. They are all just laborers working under the Vinedressers, with the strength and grace given to them by Him. The building is not owned by the workers, but by the Master. Thus if you are a building, you are committed to keep it intact, lest it would not be a building! And if you are a field, you are committed to keep united together, and be surrounded by a wall; namely, to avoid animosity among yourselves1. The apostle Paul, cherishing his work, feeling that he is sent by God, working by His Holy Spirit, and with Him; being preoccupied with what goes on in the mind of God, and finding pleasure in what pleases God; It is undoubtedly a building that will remains until His second coming. “For we are God’s fellow workers; you are God’s field; you are God’s building” (1 Corinthians 3: 9). Having said “I planted”, and keeping the same analogy, saying to them: “you are God’s field”, they should not be referred to the one who plants, but to God; As the field should not be referred to those who work in it, but to its owner. The same could also be said of the building. (St. John Chrysostom) I wish our souls bless the Lord, to be blessed by the Lord. In either case, it would be our growth and benefit, and not the Lord’s. Let us worship fithfully, with a true heart, and not with empty words. God the Father is called a Vinedresser (John 15: 1); And the apostle says: “You are God’s field; you are God’s building” (1 Corinthians 3: 9). It is therefore obvious that God the Father, as a Vinedresser, works His field and expects fruit from it. The Lord Jesus Himself says that He planted a vineyard, and delivered it to vinedressers, who are committed to provide Him with the fruits in the proper season. “The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard” (Matthew 20: 1) God works in us, His vineyard Our plant is the work in our heart, which is not done by human hands. He works in us like a farmer working in his field; and by working us He gives us a better life The fruit He seeks from us is that we ourselves be fellow workers with Him in His vineyard; a fruit that does not enrich God, but makes us happy. 1 In1 Cor., Hom. 8: 6. 97 Hearing that God works in man would fill us with awe. In the gospel the Lord says: “I am the true Vine, and you are the branches, and My Father is the Vinedresser” (John 15: 1). What does the Vinedresser do? He works his field, and expects fruit from it. (St. Augustine) Paul calls us fellow workers with God, and not His ministers or his servants. (Theodoret, Bishop of Missah) The fellow workers with God are those who, once they see the venom of pride crawling into the soul of someone, they would hasten to take it away by the medication of the true humility1. (Caesarius, Bishop of Arl) 3- YOU ARE GOD’S BUILDING: “According to the grace of God which was given to me, as a wise master builder, I have laid the foundation, and another builds on it. But let each one take heed how he builds on it” (10) As the plan of the building is made by God Himself, the Great Architect, It would be fitting of the builders to work according to the divine plan. The divine Architect entrusts His apostle Paul to begin the work by laying the foundation; namely, by preaching the steadfast basic teachings of the gospel; which was delivered to the apostle by God Himself, for the sake of the salvation of mankind. God who chose Paul an apostle to the Gentiles, chose as well other apostles to consummate the work according to the divine mind; so that the building, as a whole, would be set up in perfect harmony; All the builders should work in harmony with what the apostle Paul did, when he laid the foundations. Speaking about the grace of God working in His ministers, the apostle Paul says that he, himself, has laid the foundation. Although it was he, who started the work in Corinth, yet it was according to the grace of God given to him, and not to him personally. He has become a wise master builder, not because of his personal abilities and gifts, but because he laid the sound foundation – namely, the Person of the lord Jesus the Savior of the world, the true Messiah. All what the apostle has done were due to God’s goodness to him; It was God who chose and called him, trained him, gave him the true wisdom; and kept on working with, and in him. It is obvious that the expression “each one” here refers to the workers and ministers, each of them doing his part according to the gift of God given to him. This warning is directed to me and to you. If we do not build as is befitting on the foundation already laid, fire will consume our work on the day of judgment2. (The scholar Origen) The wise builder is he who preaches the same gospel preached by the Savior; then others will build on this foundation, sometimes a good building, and other times a bad one. We are committed to be alert and to take head by faith, that what we build holds fast to the foundation, lest it would split apart and collapse, although the foundation 1 Sermons 233: 6. 2 Comm.. On 1 Cor., 1: 15: 18-20. 98 itself would remain intact. Even in case someone teaches in a bad way, yet the name of Christ, being the foundation, will hold on, while the bad teachings would collapse1. (Ambrosiaster) “For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (11) There is no range for any difference of view between those who work in the building, especially as far as laying the foundation is concerned; as there is only one foundation on which the whole building would be set; namely, our Lord Jesus Christ the Savior of the world. Jesus Christ is often called “the Foundation”, “the Rock”, and “the Cornerstone” on whom the church is built (Isaiah 28: 16; Matthew 21: 42; Acts 4: 11; Ephesians 2: 20; 2 Timothy 2: 19; 1 Peter 2: 6). When the apostle Paul talks about the foundation, According to St. Gregory, Bishop of Nyssa, there is no excuse for man; as our foundation is the eternal Word of God, on whom our building is set. He says: [Our foundation was set before the world was established, according to the words of the apostle Paul, saying: “No other foundation can anyone lay than that which is laid” (11); As it is also written: “He gave birth to me before the fountains of water, and the mountains, before He creates the depths, and all the hills” 2]. Other apostles laid this foundation among the Jews; Whereas Paul and Barnabas laid it among the Gentiles3. (The scholar Origen) 4- TESTING EACH ONE’S WORK WITH FIRE: “Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw” (12) Although it is the same foundation, yet different workers build on it with different material; gold, silver, precious stones, wood, hay, or straw. By gold, silver, and precious stones, he means the heavenly teachings (gold), set upon the word of God (silver), and bearing the glory of God (the precious stones). While wood, hay, and straw refer to the vain teachings, like denying the resurrection from the dead, or what are not bound to the holy life with the Lord; which would transform man himself into wood, hay, or straw, that burn and become ashes of no value, to be cast in the trash, and be treaded by the feet of men. By the precious stones he probably means the beautiful marble of high quality and price. In place of marble, wood may be temporarily used, as in building a little cottage for the guard beside the walls. And hay and straw are used by some poor peasants in covering the roofs of their houses for protection against weather, although they may represent a great risk in case a sparkle of fire falls on them. After faith, there would be need for edification; as it is written somewhere else: “Edify one another (by these words)” (see 1 Thessalonians 5: 11; 4: 5). Both the worker and the teacher should contribute in this edification4. 1 CSEL 31: 35. 2 Against Eunomius, 2: 10. 3 Comm.. On 1 Cor., 1: 15: 41-42. 4In 1 Cor., Hom. 9: 5. 99 (St. John Chrysostom) What is the gold, silver, and precious stones built upon the foundation, but our enjoyment of obedience to the divine commandment. The foundation should be laid first by all means; according to words of the apostle, and to those of the prophet crying out: “I loved Your commandment more than the gold and the precious stones”1. (St. Gregory, Bishop of Nyssa) In case we think of what is true and good, we are building on a foundation of gold. If we preach every holy word said, without corrupting it, we are building on a foundation of silver. And if all our deeds are good, we are building on a foundation of precious stones. But if, after laying the foundation, we err, and persist on erring, we would be building on wood2. In this situation he calls himself “wise”, not for boasting, but to present to them an example, and to refer to, that it is the role of the wise to lay the foundation. But we should also take notice of his humility; As while talking of himself as being “wise: he hastens to say: “according to the grace of God which was given to me” (9)3. I wish we, not only hold fast to Christ, but get closely connected to Him, according to the words of the Lord: “He who has My commandments and keeps them, (will hold fast to Me), and I will manifest Myself to him” (John 14: 21)4; Whereas if we separate ourselves from Him we shall perish. (St. John Chrysostom) According to Theodoret, Bishop of Cyrus, the talk here does not refer to the Christian teachings, but rather to ethics and behavior. “Each one’s work will become manifest; for the day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is” (13) By saying “each one”, he connects to himself the other apostles and ministers; As, preoccupation with persons would result in dissensions and divisions; Each one should instead, be preoccupied with the reward that God prepares for him, would seek to work together with the other ministers. The day of the Lord will be like fire that would increase the splendor and the purity of the pure; and will consume the wood, the hay, and the straw. Some believe that he probably refers to what was soon to happen, when the Jewish temple was to be burnt by the hands of the Roman Commander Titus; as though who intend to hold fast to the literality of the Mosaic law, would lose everything; While those who are flared with the Spirit, would grow in splendor and glory. He does not talk here about a purifying fire in the sense claimed by some, of the existence of a ‘purgatory’, directly after death. But he refers to a fire searching and discerning between the true and the false teachings, which, on the great day of the Lord, will be tested as though by “a firebrand plucked from the burning” (Zechariah 3: 2; 1 On Virginity, 17. 2 Comm.. On 1 Cor., 1: 15: 46-55. 3 In 1 Cor., Hom. 8: 65. 4 In 1 Cor., Hom. 8: 7. 100 Amos 4: 11). Although the builders will be barely saved, yet still they would lose their labor in ministry, on account of that they erred in their teachings. Each minister’s work will be tested by fire; If it endures, he would get his reward, and if it is consumed, he would lose his reward, yet he, himself, will be saved. In this fire, man would not perish forever; although, being a way of discerning between the works of two persons, it would benefit one, and harms the other1. (St. Augustine) “If anyone’s work which he has built on it endures, he will receive a reward” (14) Some believe that he refers here to the purification of the vessels according to the Mosaic Law: “Everything that can endure fire, you shall put through the fire, and it shall be clean. But all that cannot endure fire, shall be purified by the water of purification” (Numbers 31: 23). If this talk concerns the students and teachers; The teacher does not lose in case the students decline to listen; Hence he says: “Each one will receive his own reward according to his own labor” (8); Not according to the result, but according to the strife in work. What if the listeners refuse to care? This phrase confirms that it concerns the works. What he means here is that, if someone is wicked in his life, yet with an upright faith; his faith would not save him from the punishment, and his work will be consumed2. (St. John Chrysostom) The real rest of man is in his strife, which will be sweet, when he nails his sight on the eternal reward. In case man’s work is justified until the end, he will have his reward. He will be like the three young men in the burning fiery furnace (Daniel 3: 1-10); designated to receive the heavenly life and glory as his wages3. (Ambrosiaster) I am not in favor of comfort, but I prefer the perspiration of labor, which is more glorious, according to the apostle. He who does not do what his energy qualifies him to, will certainly be punished4. (St. Gregory, Bishop of Nyssa) “If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (15) These are not mere words of someone casting a curse, but someone prophesying5. For someone rich or noble, if captivated by a sin, he would become more corrupt. A king captivated by barbarians would be more miserable than a regular man. Sin plays the role of a tyrant barbarian, and destroys anyone whom it captivates6. (St. John Chrysostom) 1 City of God. 21. 2 In 1 Cor., Hom. 9: 5. 3 CSEL 81: 37. 4 Answer to Eunomius second Book. 5 In 1 Cor., Hom. 9: 7. 6 In 1 Cor., Hom. 9: 8. 101 In case someone preaches faithfully, yet his preaching is not perfect, God’s mercy would dwell upon him, and he will be saved on the great day of the Lord as though by fire. When a teacher teaches what is true; Those who follow him would be like gold or silver, purified and glitter, as though by fire; while those who do not follow him would be burned; but the teacher himself would not be harmed; and he will have his reward anyway1. (Theodoret, Bishop of Cyrus) 5- YOU ARE THE TEMPLE OF GOD: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” (16) The apostle Paul speaks about the body as the temple of God, while having in mind the great number of priestesses who practiced corruption to the account of the temple of idols. That made him confirm the relationship of the believer’s body with the Lord Christ, as the temple of God and the dwelling place of the Holy Spirit. That made him as well, talk about the sanctity of matrimony and the danger of being attached to an adulteress (6: 15, 16). In the old, Israel counted himself as the temple and the dwelling place of God; on account of that God was living in their midst. The Lord Christ, having proclaimed that in case two or three gather together in His name, He will be in their midst; the church became His holy temple. Wherever God is, will be His temple, sanctified by His Holy Spirit. The Lord Christ, proclaiming to His disciples, that the subject of their preaching is “the kingdom of God is within you”, The church as a whole is His temple or His kingdom.; and every member in the church is God’s temple. It is befitting of him, therefore, not to corrupt this temple, as it is not his own property; but he is just a steward on what God entrusted to him. The body of the believer is: “The temple of God” (3: 16, 17; 19: 6) “The Lord’s” (13; 15) Should be offered as a living sacrifice to the Lord (Romans 1: 12) A dwelling place for God (Ephesians 2: 21, 22) A subject of the glory of God (1 Corinthians 6: 20) A subject of holiness (Psalm 93: 5) A place for peace (Haggai 2: 9; John 16: 33) A place where Christ will be manifested (2 Corinthians 4: 10, 11) Its members are for righteousness (Romans 6: 13) Conformed to the body of Christ (Philippians 3: 20, 21; John 2: 3). 1 Comm.. On 1 Cor., 183. 102 What does he mean by saying that you are the temple of God, and the Spirit of God dwells in you? a- The church, on the level of the congregation, and on that of the member, is the throne of God, where He sits and works, and for the realization of His pleasure. b- The church is His kingdom, through which He sends the fruits of the Spirit, of love, joy, peace, and longsuffering (Galatians 5: 22, 23). c- Through the church, God leads His people in the midst of sufferings and afflictions, granting them the comforts of the Holy Spirit. d- As a sanctuary for the Lord, the church should not be used except for what is his. Even our body members are members of Christ. e- The church is the subject of His love; beloved by Him. f- The body is a tool, moved by the spirit and the brain. What is intended by the spirit, will be shared by the body, whether the will is holy or evil. “For now we live, if you stand fast in the Lord” (1 Thessalonians 3: 8). I do not wish you to stand fast in us, but in the Lord1. Although Paul was not actually ‘nobody’; Yet, if compared to God, he is nobody2. No one should say in his heart: “God does not care for the sins of the body”. According to the apostle: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (16, 17). So “Let no one deceives himself” (18). Someone may say: My soul is the temple of God, and not my body; quoting the following testimony: “All flesh is as grass, and all the glory of man as the flower of the grass” (1 Peter 1: 24). What a bitter interpretation! Calling the body grass on account of that it dies. But, you should understand that, what dies for some time, would not also rise by sin. According to the apostle: Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God?” (1 Corinthians 6: 19). So, do not ever disregard the sins of the body, on the assumption that your bodies are from God. If you disregard the sin of the body, Are you not disregarding a sin you commit against the temple of God? Your body itself is the temple of the Spirit of God who is in you. So beware of what you do with the temple of God! Just imagine, what would be worse than to commit adultery within the walls of the church? You are now the temple of God in your coming in, and in your going out; if you dwell in your homes; if you wake up;… In all that you are a temple of God! So beware, lest it will forsake you, and you would be destroyed! Speaking about the sin of adultery, and about taking the sin of the body lightly, the apostle says: “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” (1 Corinthians 6: 19). You were bought at a great price; If you chose to disregard your bodies, do not disregard your price3! (St. Augustine) 1 Sermons on New Testament Lessons, 54: 4. 2 Sermons on New Testament Lessons, 95: 6. 3 Sermons on New Testament Lessons. 103 It is obvious that we are the temple of God if we do good. If someone is a temple of God; What is in the temple would necessarily be God’s No temple of God would be where an abundance of iniquities are1. (Father Valerian) He who believes in Christ will receive the Holy Spirit who dwells in Him by the washing of the new birth, by which he would become spiritual. But such a person, if he, again, serves the covetousness of the world, he would become carnal. The apostle Paul says, that those who became spiritual according to the confession of their faith, may probably live as carnal; and insult the Holy Spirit dwelling in them. (Theodore, Bishop of El-Missa) “If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (17) It is befitting of us, therefore, to watch over the holiness of the temple of God through receiving the sanctification of the Holy Spirit, that is realized by the true faith, the sound teachings, and the experience of the new life; As diversion from faith and the corrupt behavior would defile the temple. He does not say ‘You are the temples of God’, but says: “You are the temple of God”; representing one unit embracing numerous diversified living stones (1 Peter 2: 5). Certainly in the divine world, there is a specific place for God, where He chooses to dwell – the church, the icon of heaven; which testifies to His salvation work and His exalted love. The righteous man could be called ‘heaven’, as about him is said: “for the temple of God is holy, which temple you are” (7). If God dwells in His temple, and the saints are His temple, the expression “Who are in heaven” in the Lord’s prayer, would truly mean “who are in His saints”2. I wish the Christians who are called for the eternal inheritance would understand the words: “Who are in heaven” in the Lord’s prayer, as “Who are in the saints and the righteous”. God, being not limited by a certain place; heaven, although higher than the material bodies in the world, yet, being material as well, it would accordingly be limited to a certain space Thus if we assume that God exists in the highest reach of the world, the birds would then be better off than us, as they live closer to God. It is not written that ‘The Lord is near to the tall, or to those who dwell on the mountains’, but “The Lord is near to those who have a broken heart” (Psalm 34: 18); as a reference to humility. So, if the wicked are called ‘earth’, the righteous, on the other hand, are called ‘heaven’, and about them is said: “For the temple of God is holy, which temple you are” (1 Corinthians 3: 17). Therefore, if God dwells in His temple; and he called the saints ‘His temple’, the expression “Who are in heaven” would mean “Who are in the saints”, and it would be fitting to correlate the righteous and the wicked, spiritually, as heaven and earth, materially3. (St. Augustine) 1 Homilies, 11: 4, 5. 2 Our Lord's Sermon on the Mount, 2: 5. 3 Sermon on the Amount 2: 17. 104 Paul so says to provoke the consciences of those who have corrupted their bodies by wicked life; and specifically that person who had sexual relationship with his father’s wife (1 Corinthians 5: 1-5)1. (Amrosiaster) 6- LET NO ONE BOAST OF THE WORLDLY WISDOM: “Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise” (18) “Let him become a fool that he may become wise”. Namely, let him not glorify his arrogant human wisdom, but let him bow with humility before God, who will grant him the heavenly wisdom. Man should not walk by his self wisdom, which is contrary to the wisdom of the gospel; but he should walk by the spirit of the gospel; and, by a sound mind, he should seek the salvation of the whole world. The scholar Origen and St. Cyprian believe the meaning of this verse to be: if there is among you, one who thinks of himself as being wise; let him not hesitate to become a fool in the sight of this world, to become truly wise. While others believe that it means, If someone is famous for having wisdom in his generation, boasts of that, and counts himself as a philosopher, knowledgeable, and learned; Let him, instead, hold fast to the gospel, to be accused by others as foolish. According to them, all temporal wisdom is of no value, if compared to the philosophy of his salvation. The apostle warns against self-deception; when man thinks of himself as wiser than the others, like Deophretes. By becoming a fool in the sight of the world, the true believer, who is wise in God’s sight, will find his pleasure in having a fellowship with Christ, expelled out of the camp, carrying the disgrace of the cross. For the sake of His love, even of His adversaries, while denied by his ex-friends, to be included among the poor in spirit, the expelled, and the denied. This is the narrow way of Christ, that will lead him directly to heaven itself. He commands man to become as though dead to the world, For this kind of death will never harm, but will rather benefit, as it becomes the cause for life. He also commands him to become a fool in the sight of this world, to bring him forth to the true wisdom. He, who despise the outer wisdom, would become a fool in the present world, knowing for sure that it does not contribute to his understanding of faith2. To explain his command to hasten to withdraw from it, he says: As the wisdom of this world is foolishness of God; And as it, not only contributes to nothing, but would rather conceals faith, we should withdraw from it, being harmful3. (St. John Chrysostom) According to the apostle, Be a fool in this world to become wise. Do not hold fast to your point of view; Do not proclaim a decision in issues you are asked about; but rather manifest humility in simplicity and faith, You should only care, for these issues to be holy, wise, and of benefit; to proclaim the law of God; And seek the view of your spiritual guide in these issues4. 1 CSEL 81:38. 2 In 1 Cor., Hom. 10: 2. 3 In 1 Cor., Hom. 10: 3. 4 Institutes 4: 41. 105 (St. John Cassian) Those of light bodies (see Psalm 114: 6); who, although wise in this world, they have forsaken their knowledge, and have chosen to become like babes, will learn the wisdom that is difficult to acquire through the labor of study1. (Mar Isaac the Syrian) “For the wisdom of this world is foolishness with God. For it is written: ‘He catches the wise in their own craftiness” (19) What is the wisdom of this world, but getting preoccupied with vain philosophies at the expense of their true faith; or being enslaved by the Jewish literality at the expense of their inner liberty; The vain philosophy presents the spirit of pride and haughtiness; while the Jewish literality presents a destruction of the soul. “He catches the wise in their craftiness” is quoted from the book of Job (5: 13). The wise assume that they would succeed by their self-wisdom ; But, through forsaking the Lord, they would drink from the cup they fill, and would destroy themselves. The pagan wise men assumed that they could destroy faith; Yet they only destroyed themselves, while the believers were justified and conquered. By so saying, he does not mean to scoff all the philosophical and scientific studies in all the diverse ranges of knowledge. God granted us the mind and discretion to recognize the facts and the studies that testify and glorify the work of God (Psalm 92: 4; 11: 2). But here, the apostle warns us against the wisdom of the ancient philosophers that touch our relationship with God, and that oppose God’s proclamations to us. Every true knowledge and wisdom, if in harmony with the song of our salvation, are blessings from God; Not that the church would become the judge in scientific things; but that the hearts of scientists would adopt the true spirit of humility, the living faith, and the enjoyment of the blessings of salvation. The wisdom of this world that completely lacks the grace of God, is utterly human in its features2. (Theodoret, Bishop of Cyrus) “and again, the Lord knows the thoughts of the wise, that they are futile” (20) The apostle quoted this phrase from Psalm 94: 11. God knows that the thoughts of the wise in their own sight, being futile, are unable to satisfy their depths; and being vain, they would lead to their destruction. Being haughty, they assume that they can please God by themselves, and not by what is from God, who is the God of knowledge. God knows the consciences and thoughts of the wise, that they are futile (20); in case they are from men, and not from Him3. (St. Augustine) 7- ALL THINGS ARE YOURS: “Therefore let no one glory in men, for all things are yours” (21) How miserable is he who seeks glory from men; As God alone is the Grantor of glory; He who unite with God will not only enjoy glory, but will understand that everything is his, for his salvation, edification, happiness, and his eternal glory. 1 Ascetic Homilies, 72. 2 Comm.. On 1 Cor. 184. 3 City of God 17: 4. 106 The Jews and the Greeks used to boast of referring themselves to certain famous religious or philosophic leaderships; of whom were Halil, and Shemei for the Jews; and Plato, Zenon, and Aristotle for the Greeks. And as it so seems, that tendency started to infiltrate into the church in Corinth, the apostle opposed and rebuked them on having such an erroneous tendency. The apostle calls us not to seek glory from man; as even the saintly apostles are ours, sent by the Philanthropic God to work to our account. We should love them for being teachers who present to us the blessings of the Lord; if we hold fast to God’s call to us through them. Not only Paul, Apollos, Cephas, and the rest of the apostles, are ours, all work together for the sake of our edification in the Lord, but everything is for our good. … The world is a bridge made by God, for us to cross over it to Him; … Life is a grant from Him which will bring us over to a greater eternal life; … Death is a crossing over to the perpetual comfort in heaven; … The present things are blessings that support us in our sojourn; … And the future things are a glory that we joyfully anticipate…. Everything here in this world and in the age to come are ours. There is a great difference between how the true spiritual believer, and the natural man, look at things. The spiritual man sees in everything a gift from God to him, and in them he smells the fragrance of Christ; Whereas life of the natural man will turn into struggles, dissensions, and continuous debates; referring himself to this or to that leader or teacher. The spiritual man sees in the world, with its rejoices and grieves, causes to thank God, and to receive every affliction as a fellowship in the sufferings of the Crucified Lord; Whereas the natural man, will be enslaved, his senses and feelings will be captivated by the world; and the temptations and afflictions will destroy him. The spiritual man anticipates the moments of death with joy, longing to see Jesus, the Lord of glory, face to face; and to have a deeper fellowship with the heavenly creatures and the saints; Whereas the natural man fears death on account that it destroys all his hope. The spiritual man sees the present life as a time to taste the exalted care of God with every moment of his life; Whereas the natural man sees it as a time to enjoy authority, honor, and riches; or sees it as a bitterness, he does not know how to get rid of; when he longs for the death he does not find. The spiritual man anticipates the life to come as a fact, the deposit of which he now experiences and tastes its sweetness; Whereas the natural man assumes that it is a fantasy invented by religions to destroy the liberty of man, and to deny him the pleasures and joy of the world. It is not befitting of the believer to boast of his reference to a certain teacher, because this teacher, all teachers, and everything is his. The glory, joy, and peace of the believer, are all gifts from God Himself, who works through the teachers. The believers possess everything in existence; whereas the non-believer, actually possesses nothing, and everything he has will be taken away from him1. (The scholar Origen) 1 Comm.. On 1 Cor., 2: 17: 12-14. 107 Because human reason is unwise and weak, man should not boast of being referred to anyone but to God whose word would never change. Any thought of human issues outside God is foolishness1. (Ambrosiaster) “Whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come – all are yours” (22) The Lord Christ presented His life delivered for the sake of man, to be enjoyed and acquired by the believer, who should understand that everything is his. As we have seen, the apostles with all their different gifts are His; … the world was created for his sake, not to be enslaved by it, but to be used to his account; … Life is his, as a bridge to cross over to eternity; … And even death is his as well, longed for by the believer to cross over to the world to come, and to enjoy the glory prepared for him. In truth, the believer, seeing his life as an enjoyable journey in the company of His Christ with whom he exchanges love, he sees everything as his: time, eternity, life, death, apostles, and the kingdom of Christ, who let us in need of nothing, granting us Himself. We should hasten and not delay, by the abiding grace of love, to ascend to the third stage of sonhood, the highest stage, to believe that everything that the Father has, is ours; following the lead of the divine Son who says: “All things that the Father has are Mine” (John 16: 15). This is what the blessed Paul proclaims, saying: “Whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come – all are yours”. And we are also exhorted by the commandments of our Savior who says: “Therefore you shall be perfect, just as your Father is perfect” (Matthew 5: 48). We should exert all our energies to ascend in perfect longing, from fear to hope; and from hope to the love of God, and of the virtues themselves. And thus, steadily crossing over to the love of goodness itself, we would hold fast to goodness, as much as the human nature can afford2. (Father Sherimon) The true son would say together with the Lord Christ: “All things that the Father has are Mine”; He, who is not tempted by the erroneous anxiety, is not confused, and has no worry, would be liberated from disturbance, would be happy in his heart, successful in everything, would consider everything as his, and would every day hear the proclamation of the apostle: “Everything is yours”; whether things present or things to come; And he would as well hear Solomon’s proclamation: “The believer gets the whole world with all its riches”. He gets therefore a hundredfold as his reward, of diverse, precious, and immeasurable things3. (Father Abraham) Will God’s promise of hundredfold be realized in this world? This reward of hundredfold promised by the Lord will be realized in this world for the perfect, saying: “Everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and 1 CSEL 81: 41. 2 CASSIAN: Conferences 11: 7. 3 Cassian: Conf. 24: 26. 108 inherit everlasting life” (Matthew 19: 29). Let our faith not be disturbed by doubts, because this will be truly realized. This text has been used by many as a chance to confuse some, claiming that these things, namely, the hundredfold, will be realized in the ‘thousand years’ (unfortunately interpreted that the Lord Christ will reign 1000 years1 with the believers on earth, something that does not conform with the Spirit of Christ, who already spiritually reigns on our hearts) But, what is more reasonable and obvious, is that the world sufferings and the earthly pleasures would be lighter upon whoever follows Christ, by receiving brothers and partners in life with whom he is spiritually connected; to acquire, even in the present life, a hundredfold better love than the kind of love that comes with blood relationship, which is short-term and easily dissolved. Monks, on the other hand, enjoy a lasting union of intimacy, and possess everything in a collective way between them, that everyone sees what belongs to his brethren as his own, and what is his as their own. If this is compared with the kind of love based on blood relationship, we shall certainly find it hundredfold sweeter and stronger. We could also acquire a kind of chastity by which the soul is bound with the Lord Jesus Christ as a Groom, a happiness exalted hundredfold more than that which is realized through sexual union. And instead of the joy experienced by man through his possession of a field or a house, he enjoys the joy of riches hundredfold, being the son of God, who posses everything that the eternal Father has, putting in his heart and spirit the example of the true Son who says: “All things that the Father has are Mine” (John 16: 15). He would gain everything for himself, listening daily to the proclamation of the apostle: “All are yours” (1 Corinthians 3: 22). Therefore, we could realize the hundredfold through receiving kinds of things of greater value If we are given instead of a certain weight of bronze or iron, the same weight of gold, we would have more than a hundredfold greater value. In a similar analogy, if, instead of despised earthly joys, we are granted an equal amount of spiritual joy, and happiness of an extremely precious love, we would be hundredfold better off2. (Father Abraham) “And you are Christ’s , and Christ is God’s” (23) The Lord Christ is the Cornerstone in you; He gathered you together from the world, to form out of you a people for Himself, and sons to God; He is yours, and you are His. “Christ is God’s”. Becoming the body of Christ, He offers us to God His Father, the One with Him in essence, a gift of His blood given on the cross. It is as though the apostle asks us, instead of referring ourselves to this or that apostle, with the spirit of dissension and bigotry, to understand that the catholic church, from Adam to the end of time, would be unified together, both of men of the Old Covenant or the New one; both ministers or ministered, to be offered by Christ to God the Father. In other words, God’s building is an indivisible unit; all work together on one foundation; Every living stone in the building considers the whole building as his; and that he would be introduced to God the Father, by the One Christ, as one indivisible unit. ϰѧϠϋ ϙѧϠϣϳ Ύѧϳ˱ϟΎΣ ϳѧγϣϟ ϥѧϛϟ ˬϳѧγϣϟ Ρϭέ ϑ ϟΎѧΧϳ Ϋѧϫϭ ˬν έϷ ϰѧϠϋ ϥϳϧϣ΅ѧϣϟ ϊ ѧϣ Δϧѧγ ϑ ϟ ϙϠϣϳγ ϳγϣϟ Ωϳγϟ ϥ ϰϠϋ ˬΔϧγ ϑ ϟϷ έγϔϳ ϑ γϸϟ1 قلوبنا ملكًا روحیًا. 2 Cassian: Conferences 24: 26. 109 “You are Christ’s”. The true believer understands his enjoyment of Christ, and the deliverance of his whole being to the Lord Christ, his Savior. He presents all his gifts, abilities, possessions, and inner energies, to the account of the Lord Christ. He is dedicated with his whole heart to the One who died for his sake. Having become for Christ, He carries the believers as members of His body who bear His righteousness, and are sanctified by His Holy Spirit. Having reconciled them with the Father, paying His precious blood as a price, He brings us over into His bosom to see Christ as God’s. We are indeed “Christ’s”, being His work; And “Chris is God’s”, being His Son. Although it is the same saying, yet with different meaning.; For the world is ours, having been created for our sake; But Christ is God’s, being His origin, His Father; And we are Christ’s, being created by Him. Now he says: If they (the apostles) are yours, why do what is contrary to this; referring yourselves to their names, and not to Christ, and to God the Father1? He actually talks to them, being sons of high origin, have teachers, and are heirs of everything. We can also say, in other words: The death of Adam and the death of Christ are for our sake; The death of Adam was to correct our situation, While the death of Christ was to save us2. (St. John Chrysostom) We are Christ’s, being His work, physically and spiritually3. (Ambrosiaster) 1 In 1 Cor., Hom. 10: 4. 2 In 1 Cor., Hom. 10: 4. 3 CSEL 81: 41. 110 AN INSPIRATION FROM 1 CORINTHIANS 3 I AM GOD’S FIELD; I AM GOD’S TEMPLE Who am I in your sight, O my God? You wish for me to be mature, to walk by the Spirit and not by the weakness of the body. To have in me no place for covetousness. To know no envy, and to practice no malice. To know nothing but the true love. By love, I become God’s fruitful field. Many have planted me, and many have watered me. How can I forget the labor of the prophets, the strife of the apostles, and the care of the shepherds? Yet, It is You alone who give me the increase. I owe you everything in me. So, come, O my beloved, to Your paradise, the work of Your hands. To pluck from the fruits of Your Holy Spirit. From the trees of love, joy, and goodness; Of longsuffering and compassion; Of faith, meekness, and self-control To offer Your Father Your righteousness, that You have granted me. Who am I in Your sight, to grant me Your righteousness, and present to me Yourself? You have provided me with everything: the prophets, the apostles, life, all are mine; Even Yourself, O the Creator of everything, is mine; So why should I refer myself to this or to that? And why should I rejoice if someone is referred to me? By love, You have set out of me a holy temple for Your Holy Spirit; You, the foundation on whom the whole building is set; Your Holy Spirit sets stones of gold, silver, and precious stones.
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