CHRIST IS THE HEIGHT In the previous chapter, the apostle Paul talked to us about the greatness of the Person of the Lord Christ, and about the greatness of His work in the life of humanity; How He is the Depth, who brings us forth into the knowledge of the eternally hidden mystery, and who grants us the hope to enjoy the exalted heavenlies. Now, in the present chapter, he talks to us about Him, being the Height; For, getting established in Him, we shall never be shaken, nor shall we be in need. He exalts us above the false traditions of men, lifts us high above the vain wisdom, the deceptive philosophies; and the Jewish letter, to enjoy the spiritual circumcision which is realized by baptism, in order to have the sonhood to the Father. He wipes out the sin and its traces in us, to make us live by His Holy Spirit, and gain the wisdom of the conquest and victory on the hosts of darkness. The goal of writing about this issue is the enjoyment by all, of the secret of knowledge of the Father, and the Son, to gain the treasures of wisdom inside us. So the apostle writes, and so he strives for the sake of his love for those to whom he ministers. 1- Love is the motive; whereas the riches of knowledge is the goal 1 - 5 2- The divine knowledge and the behavior 6 - 7 3- To beware of the deception of the philosophers 8 4- Life of fullness in Christ 9 - 10 5- The spiritual circumcision and baptism 11 - 13 6- The conquest over the darkness 14 - 15 7- No going back to the shadows 16 - 17 8- Worshipping the angels 18 - 19 9- How great it is to die together with Christ 20 – 23 68 1- LOVE IS THE MOTIVE, WHEREAS THE RICHES OF KNOWLEDGE IS THE GOAL: St. Paul reveals his great interest in the church of Colosse, as in all the other churches. He longs to see the Christians steadfast and well established in faith, and to be aware of the philosophers and the deceptive law scribes. He believed that the best way to be aware of the philosophies of the world and the deadly letter of the law, is to understand the secret of Christ, for being “all in all”; he asks them to abide to the Word (the Logos), lest they would be swept away by the false teachers. Some of the well known philosophers in those days were teaching that man, being not worthy of directly reaching God, he needs the angels to help him approach Him (2: 18). In that they did not perceive the greatness of the power of the Lord Christ; and that He is the only intermediary between God and men, Hewho says: “I am the Way … no one comes to the Father except through Me” (John 14: 6). . St. Paul rebuked the Colossians on their failure to recognize the Person of the Lord Christ, and to perceive that He is the supreme Head of the church, and the only Intermediary between God and men. “For I want you to know how much I am struggling for you and for those in Laodicea, and for as many as have not seen my face in the flesh” (1) Being in prison did not keep St. Paul from fervently praying for their sake, and from sending them an epistle with one of his coministers – Tychicus – to encourage them (4: 7-8). ‘Laodicea’ was a city 10 or 12 miles far from Colosse, yet more spacious and prosperous. The word “struggling” mentioned here, is translated in the Greek origin as (wrestling), used in portraying the wrestling in arenas against the fierce beasts. That was how the apostle Paul described his struggle against the false teachings, as though wrestling against fierce beasts, for the sake of his fatherhood to his congregation, he would face death to save them from vanity. “and for as many as have not seen my face in the flesh” (1), the same way he wrote to the Corinthians, saying: “For I 69 indeed, as absent in body but present in spirit” (1 Corinthians 5: 3), by which he refers to the unity of Christians in the body of Christ – the church; where the great distance could not separate them from each other; saying “Though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order, and the steadfastness of your faith in Christ” (5). His love for every church, and his longing to solve their problems, made him present in spirit with them all (1 Corinthians 5: 3). I pray fervently for our friendship to be steadfast in Christ, and not to be shaken because of the far distances1. (St. Jerome) Saying: “Many have not seen my face in the flesh”, he intends to make it clear in a divine way, how they perpetually see him by the Holy Spirit; and that he testifies to their great love2. (St. John Chrysostom) “that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the mystery of the knowledge of God, both of the Father and of Christ” (2) The heart is the throne of feelings. If the evil lusts lead the mind to rough roads, bad results, and dissensions; the comfort of the heart is realized through union together. Love, together with humility motivate us to reconcile with one another, and to bear one true thought of faith. The subject of the struggle of the apostle Paul, pertaining to prayers for their sake, for their brethren in Laodicea, as well as for those he have not seen nor known by name, is their enjoyment of inner divine comforts and true love, to perceive “all the riches of the full assurance of understanding, to the mystery of the exalted knowledge of God”, and to get a true knowledge of the secret of 1 Letters, 1: 5. 2 In Colos hom. 5. 70 the plan of God, the Father and His only begotten Son; so that doubt would have no place in them. Despite the great danger of the storm caused by those false teachers, yet it was an opportunity for all to seek the riches of the grace of God; and to stand with one loving heart to confront the hosts of darkness; For, through such love and true unity, they would be qualified to proclaim the divine truth without foolish disputes and vain arguments (1 Timothy 6: 4). The key to the rich treasures of Christ, is the faith working with love; for by practicing love, they would not be deprived of the entrance to Christ, the source of every true riches, wisdom, and understanding. The apostle Paul often presents to us love as a key to the divine proclamations, and to the enjoyment of fullness, saying: “that you, being rooted and grounded in love, may be able to comprehend with all the saints, what is the width and length and depth and height – to know the love of Christ which passes knowledge, that you may be filled with all the fullness of God” (Ephesians 3: 17-19). Saul of Tarsus lived long under the shadows, with the assumption that the law of Moses was more than enough. But once he encountered the Lord Christ, who lifted him up from the shadow to the truth, he came to have knowledge of amazing secrets, of which he longs for us to partake.. In this epistle, the apostle Paul talks to us about a secret with three sides integrated together in the life of the believer: a- The secret of the church, the body of Christ (1: 24); where the door of faith opens, as well, before the Gentiles. b- The secret of life in Christ: “Christ in you, the hope of glory” (1: 27). c- The secret of God the Father and of Christ: (2: 2). For in Christ dwells all the fullness of Godhead, who grants us the life of fullness. … The secret of God the Father and of Christ, is the secret of the plan of His work, the subject of pleasure of both the Father and the Son together; And the secret of the knowledge of the Father 71 through the proclamation by the Son of Him to the believers; according to the words of the Lord Christ: “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1: 18). Before the cross, it was impossible for men to perceive the secret of the relationship between the Father and the Son, which was revealed by the cross and the resurrection. He says “I struggle” – for what goal? To have you knit together, rooted and grounded in love, and to abide steadfast in faith; … I want you to reach the goal of perfect assurance; not just by attaining the “riches”, but “all the riches” in everything1. (St. John Chrysostom) “in whom are hidden all the treasures of wisdom and knowledge” (3) Wisdom and knowledge are both, God’s proclamation of Himself to us, to acquire Him to bear the divine wisdom and the heavenly knowledge. According to St. Augustine, wisdom is the ability to taste the spiritual facts, and to enjoy the truth which leads to the glory of God and to worship Him with the fear of children And according to St. John Chrysostom, wisdom is the gospel, namely, the enjoyment of God’s joyful salvation plan; While knowledge is the departure from evil (Job 28: 28), and the presentation of the word of salvation to men. Here the apostle corrects the wrong concepts of the philosophers, who assume that they are able by their mere human strife and their self mental capabilities, to recognize the truth, and to reach salvation. Man, on his own, is unable to perceive God’s might and ordinance; unless He declares Himself to him; as according to the words of the Lord Christ: “The only begotten Son, who is in the bosom of the Father, He has declared Him” (John1: 18)..He promised His disciples to send to them His Holy Spirit, who takes what is His and declare it to them (John 16: 14-15). 1 In Colos hom. 5. 72 The New Testament revealed the wisdom which became ours in Christ Jesus, which includes the following: 1- “The blood of Jesus Christ His Son cleanses us from all sin” (1 John 1: 7). 2- “Where sin abounded, grace abounded much more” (Romans 5: 20). 3- “faith working through love” (Galatians 5: 6). 4- “He will tell you things to come” (John 16: 13). 5- The new heaven and the new earth, and Jerusalem, our heavenly mother (Revelation 21). He says: “are hidden” (3). lest you may think that you have perceived the whole truth, for the truth is hidden even from the angels, not just from you. You should ask Him about anything, for He alone gives the wisdom and knowledge1. (St. John Chrysostom) These things are granted by the Savior Himself, who says: “It is given to you to know the secrets of the kingdom of heaven”. And the gospel says that the Savior told the disciples the word in a secret. And the prophecy says about Him: “By proverbs, He opens His mouth, and utters secrets since the foundation of the world” 2. (St. Clement of Alexandria) Know then that this Man you see poor and needy, is Christ, in whom all the riches are treasured3. Having taken our poverty upon Himself, He lost nothing of his riches; as “in Him are hidden all the treasures of wisdom and knowledge” (3)…. If I get hungry, I shall not ask you for anything, for I have got all the world and its fullness4. We know that no testimony to God is faster, shorter, higher, or surer than what is in Christ, “in whom are hidden all the 1 In Colos hom. 5. 2 Sromata, 5: 12. 3 On Ps. 12. 4 On Ps. 50. 73 treasures of wisdom and knowledge”. Through these testimonies He attempts to prove to us how He loves so much1. (St. Augustine) In the following debate with father Nesteros in the wilderness of Egypt, the later confirmed to Germanos, that this knowledge is granted by the Lord Christ to the pure in heart: Germanos: If all those who did not receive faith in the Lord Christ, or those who were corrupted by the teachings of the evil heretics, are impure in heart, how would we find many of the Jews, the heretics,, and even some believers who belong to the catholic church, who have obvious sins, have knowledge of the Holy Book, and boast of the greatness of their spiritual teachings; while, on the other side, we find a limitless multitude of saints, whose hearts are free of every trace of sin, satisfied with their piety of simple faith, without having the secrets of the true knowledge?! … How can this fact conform to your view, referring the spiritual knowledge, only to the pure in heart?! Nesteros: No one can discover the value of what I confirm, except those who weigh every word I utter with an accurate balance. I began my talk by referring to some who, although clever in debate, yet unable to go deep into the Holy Book, to discover its spiritual meanings. For the spiritual knowledge is sought only by God-worshippers, and not by those about whom is written: “Hear this now, O foolish people, without understanding, who have eyes and see not, and who have ears and hear not” (Jeremiah 5: 21); And, “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me. Because you have forgotten the law of your God, I also will forget your children” (Hosea 4: 6). Being said about the Lord Christ that “in Him are hidden all the treasures of wisdom and knowledge” (3); How could he who despises the recognition of the Lord Christ, blaspheme Him with 1 On Ps. 119. 74 his unclean lips; or through defiling his faith by his evil works; How could such a man get any spiritual knowledge?! “Wisdom will not enter a deceitful soul, or dwell in a body enslaved to sin. For a holy and disciplined spirit will flee from deceit, and will leave foolish thoughts behind, and will be ashamed at the approach of uprightness” (Wisdom 1: 4, 5). There is, therefore, no way to reach the spiritual knowledge except that way, elaborately described by the prophet, saying: “Sow for yourselves righteousness; Reap in mercy; Break up your fallow ground, for it is time to seek the Lord, till He comes and rains righteousness on you” (Hosea 10: 12). .. So we are committed first to sow righteousness, namely, by the works of righteousness we widen the practical perfection; after which, it would be qualified to reap the hope of life. Through uprooting the body sins, we can reap the spiritual virtues, and succeed in enlightening our souls with the light of knowledge. According to the psalmist, this is the right way we are committed to follow, saying: “Blessed are the undefiled in the way, who walk in the law of the Lord; Blessed are those who keep His testimonies” (Psalm 119: 1, 2).. He does not start by those who keep His testimonies, then follow up by those who are undefiled in the way, but says: “Blessed are the undefiled in the way”, making it clear that man cannot, befittingly keep the Lord’s testimonies, unless he walks blamelessly in the way of Christ by his practical life1. If in the Lord Christ “are hidden all the treasures of wisdom and knowledge”, Why does he say “No one knows that day and hour, but My Father only” (Matthew 24: 36). If we truly believe that He actually does not know the day or the hour, we would be contradicting the apostle’s statement, that “in Him are hidden all the treasures of wisdom and knowledge” (3). … In Him knowledge is hidden; and in order for it to be treasured in Him, it would sometimes seem to be described as 1 Cassia: Conferences, 14: 16. 75 (ignorance); For, if it is openly proclaimed, it would not be a secret any more. Therefore, in order for it to stay hidden, He proclaims that He does not know. Ignorance could never be referred to His true nature, for He is the ‘Omniscient’, namely, who knows everything. He claims that he does not know, to keep knowledge treasured (hidden) in Him. He could not be ignorant of the day and the hour, but He intends to exhort us to perpetually watch in an ever alert faith. He hides certain knowledge from us, so that, through keeping our minds away from getting preoccupied with doubt, they would perpetually anticipate the day of His second coming, and watch in hope. Being sure that the day is near, and will definitely come, our lack of certainty of when it will do, would make us alert and not slothful. Hence the Lord says: “Therefore, you also be ready, for the Son of Man is coming at an hour when you do not expect Him” (Matthew 24: 44). ; And, “Blessed is that servant whom his Master, when He comes, will find so doing” (Matthew 24: 46) 1. (St. Hilary, bishop of Poitier) Why should we marvel that despite their higher knowledge, those people are the least successful to perceive the mystery of God the Father and the Lord Jesus Christ, “in whom are hidden all the treasures of wisdom and knowledge” (3); the mystery that even the angels do not know; except by divine proclamation2. (St. Ambrose) It is Christ who proclaims the hidden and the unrevealed (Mathew 11: 25-27); and sows the understanding in our hearts; for “in Him are hidden all the treasures of wisdom and knowledge” (3); and by, and with Him, are the glory and the might from the Father, with the Holy Spirit, from generation to generation, forever, Amen3. (St. Cyril of Alexandria) 1 On the Trinity, 9: 67. 2 Of the Christian Faith, 42: 1 (). 3 Letters, 41: 25. 76 “Now this I say lest anyone should deceive you with persuasive (smooth) words” (4) He warned them against anyone who intends to deceive them by false wisdom and vain philosophy, according to the traditions of men, whose Wisdom is based upon earthly elements, and not set upon Christ. Instead of wasting the time in studying the vain philosophies, and the false teachings, it is befitting of us to study the truth, and to know it well, to be able to discern any possible perversion. The church, since the first century A.D., suffered many attacks from within (Acts 15; 2 Peter 2: 1-3); when many denied the truth through canceling it in secret. As our holy faith is set upon the apostles, the prophets, and Jesus Christ Himself , the Cornerstone (Ephesians 2: 20); it would not be fitting of us to be deceived by the vain philosophies. According to St. Jerome: [Do not believe anyone who tells you that Christ is present in the wilderness of the heathens, in the tents of the philosophers, or in the secret assemblies of the heretics; and that there, the knowledge of the secrets of God are presented; … But you should have the faith of the catholic church that shines in the churches from east to west1; For “thus says the Lord: ‘ Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it. Then you will find rest for your souls” (Jeremiah 6: 16). “Persuasive words” or (pithanologia), is a term used to describe the defense presented by some attorneys in the courts of law, in an attractive way, by which they portray vanity as though it is the truth. … It is befitting of the believer to have the spirit of discernment, to be able to separate “the persuasive words of human wisdom, from the demonstration of the spirit of power” (1 Corinthians 2: 4). We should be specially aware, lest, while striving to seek wisdom, which exists only in Christ, “in whom are hidden all . 1 الإنجیل بحسب متى، 1982 ، ص 503 77 the treasures of wisdom and knowledge” – I say, we should aware, lest in the name of Christ Himself, we may come to be deceived by the heretics, or any other world-loving and corruptminded party1. (St. Augustine) Let no one then, boast that he is highly knowledgeable in human knowledge; as it is well written in the book of Jeremiah: “Let not the wise man glory in his wisdom; Let not the mighty man glory in his might; Not let the rich man glory in his riches. But let him who glories glory in this, that he understands and knows Me, that I am the Lord exercising loving- kindness, judgment, and righteousness in the earth” (Jeremiah 9: 23, 24). And so as not to lean on ourselves but on the Lord who raises the dead, the apostle says: “He who saved us from such burden of death, so as not to lean on the wisdom of men, but on the power of God “; and, “Now this I say lest anyone should deceive you with persuasive words”2 (4). (St. Clement of Alexandria) “For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good orderand the steadfastness of your faith in Christ” (5) That was not a new thing to hear from the men of God, as the heart of the prophet Elisha moaned when his servant Gehazi went after Naaman the Syrian to seek money and clothing from him behind his master’s back (2 Kings 5: 20-27). Again the apostle Paul confirms to the Corinthians: “For I indeed, as absent in body but present in spirit … when you are gathered together along with my spirit” (1 Corinthians 5: 3-4). The words “good order” and “steadfastness” are military terms, used in the time of war; the former refers to that every soldier knows his exact location and role, and carry out his responsibility in complete obedience to his superiors; And the later refers to the perfect readiness of a steadfast army to confront the 1 Stromata 1: 11. 2 Sermon on the Mount, 25. 78 probable sudden strikes by the enemy, in perfect alertness, and abilities in offense and defense. it is, likewise, befitting of the believer, being a good soldier of Christ, not to fight against his brethren in humanity, but against his real enemy, the devil, with all his evil spiritual hosts, his tricks, and deception. “Your faith in Christ”; is an expression integral with “your faith by Christ”. As the subject of faith is Jesus Christ, and its goal is the enjoyment of Christ Himself, He is the beginning, and the end of faith; In Him the believers, as well as the soul of the apostle Paul, exult, in a living fellowship with them in the gladness of their salvation, and the exultation of their souls in the fellowship with Christ. Instead of a direct statement, saying: [For though I am absent in flesh, yet I know those who deceive], he ends it with commendation, saying, “rejoicing to see your good order and the steadfastness of your faith in Christ” (5); namely, to see that you are still on the way of fellowship. He does not say: “your faith”, but “the steadfastness of your faith”, as though he addresses soldiers standing alert, aright, and in good order. He who is steadfast, would not shaken by deception, nor by temptation1. (St. John Chrysostom) Write down your names in the book of life, and never let it be wiped out, for many are those whose names are wiped out by falling. May you all be granted to believe in Him who is risen, to look at Him who ascended, and to anticipate His second coming. (yet, you should be aware of those liars who come from down here on earth); …. He who, though sitting high up, yet He is with us all, “seeing your good order and the steadfastness of your faith” (5). Do not assume that, being absent in flesh, the Lord Christ is also absent in Spirit, for He is present among us, hearing what is said about Him, aware of your inner thought, and searching your hearts and minds (Psalm 7: 9); He, who is ready to bring forth the 1 Homilies on Colossians, homily 5. 79 catechumens as well as you all, in the Holy Spirit, to the Father, saying: “Here am I and the children whom God has given Me” (Hebrew 2: 13; Isaiah 8: 18), to whom be glory, forever, Amen1. (St. Cyril of Jerusalem) 2- THE DIVINE KNOWLEDGE AND THE BEHAVIOR: “As you have therefore received Christ Jesus the Lord, so walk in Him” (6) “Walk in Him”. He who receives the Lord Christ, walks in Him, being the divine Way, to be able to go through the world by his heart and mind, and cross over to the Father’s bosom, where his depths settle down with the hope in the resurrection of the body, and the perpetual presence in the eternal glory. As the Lord Christ, the Icon of God, and the Creator of all, exalts above all, Why would there be in you a longing to seek other intermediaries?! … Jesus is the Messiah, the Messiah of God, the Word, God’s Message to man; and He is as well, the Lord “Jehovah” of the new covenant (Philippians 2: 11). They have received the Lord in simple faith; they received Him a Savior, a Source of life and gladness. If we need Him to save us from the eternal perdition, we need Him as well, to lead, and to guide us in all aspect of life (John 6: 39; Romans 8: 35-39). We are counseled to “walk in Him”, as we all live, move, and exist in Christ; we are all supported by Him (1: 17). In Colossians 3: 5-17, the apostle Paul makes it clear how a Christian should walk. Having trusted in Christ to save you, trust in Him, as well, to solve your daily problems. Live in deep unity with Him; Let your roots go deep in Him; and draw nourishment from Him. “Walk in Him”. For He is the Way who leads us to the Father; Do not walk in the angels, who cannot do that2. (St. John Chrysostom) . 1 مقالات لطالبي العماد 30 :14 2 Homilies on Colossians, homily 6. 80 “You have received”. Receiving Christ is a perpetual union with Him in a mutual life. Being a practical man, Paul tells them to translate what they believe into action… You have started well, keep it on! … You trusted in Christ, “continue in the faith, grounded and steadfast”(1: 23). … Live in a vital union with Him. St. Paul always desires to see our life perpetually harmonizing with our faith. For it would be sorrowful for a believer to believe in Christ and walk as a devil. If we believe and trust in Christ, let us then live as Christ desires us to live. If we are rooted in Him, let us then grow in Him. Let us not stop at believing in facts about Christ; but let us trust in Him as well, if we desire life, which is not to be purchased, for it is free (2: 6). … We are rooted in Christ, namely, we get nourishment from Him; for no plant can grow if not connected to the soil from which it draws life. Christian life starts in Christ, then continues to grow in His grace and gifts. Therefore, we should lean on Christ for the sake of the steadfastness of our life; For He is our surety as far as our salvation is concerned. “Rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving” (7) “Rooted”. The apostle does not ask for mere walking, but to be rooted as well; for the believer’s life should turn into a temple, with hidden foundations on which stands the spiritual huge building, that reaches heaven itself. Let us then seek Him, as in Him alone, we shall find all our spiritual needs and satisfaction. By such a simple and steadfast faith, we, as believers, should be established in God, until He, Himself, reveals His secrets to us; according to the words of the apostle: “In Him are hidden all the treasures of wisdom and understanding”1 (3). (St. Augustine) What is “rooted” could never be shaken. Just meditate in how he chooses the proper words: “built up in Him”, namely in mind 1 Sermons on N.T. Lessons, 1: 5. 81 about Christ; “established” in faith, namely, built on foundation. … Faith, being actually like a building, needs a strong foundation; otherwise the whole building will not hold … but will collapse1. (St. John Chrysostom) Beloved brethren, pay attention to what the apostle presents to you of precious counsel; saying: “As you have, therefore, received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith”. As in such simple and sure faith, it is befitting of us to be established, until He Himself open up to the believers hidden in Him; saying: “In Him are hidden all the treasures of wisdom and knowledge”; which He hides, to stir in them a longing for the hidden things2. (St. Augustine) Establishing the church is a creation of the world; as according to the prophet Isaiah: “For behold, I create new heavens” (Isaiah 65: 17); and according to the apostle Paul “Faith in Christ is steadfastness” (See 2: 5) 3. (St. Gregory of Nyssa) 3- TO BEWARE OF THE DECEPTION OF THE PHILOSOPHERS: “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world” (8) After proclaiming his rejoice in their steadfastness in the tradition they received from the apostles concerning the Person of the Lord Jesus Christ, he started warning them against the deceit of the empty philosophies. Saying: “Beware”, he warns them against falling in the captivity or enslavement of philosophy. He considers the false teachers like the traders of slaves who catch their victims and carry them forth to the slave markets through their sweet and 1 Homilies on Colossians, homily 6. 2 Sermons on N.T. Lessons, 1: 5. 3 Sermons on Song of Songs, 13. 82 deceptive promises, depriving them thereby of the glorious liberty of the children of God. He calls it “empty deceit”, because they only offer void, coming forth from the worldly human thought, and not carrying the power of God for salvation. As the world at that time has been captive of a vain claim that the issues of men run compulsory according to the movements of the stars, he says to them: “You observe days and months and seasons and years” (Galatians 4: 10); The philosophies were claimed to be capable of protecting man against those evil hosts. This part of the epistle is set upon three warnings to the Colossians: (1) Beware of being drawn to any worldly philosophy that replaces Christ. (2) Do not allow anything to replace Christ who exalts above all. (3) Do not let anyone make you deny Him. … Open your eyes wide, and watch well (Ezekiel 3: 17-21), for it is only the slothful and foolish who get robbed of their possessions (Luke 12: 39). Philosophy is a human effort to understand and reach God, and to perceive the universe He created by His might; Yet, as it mostly fail to achieve its goal (1 Corinthians 1: 21), it may, therefore, be very dangerous (see 1 Timothy 6: 20). “according to the tradition of men”. ‘Tradition’ is not evil in itself, as basically referring to sayings and teachings delivered from generation to generation (Galatians 1: 14; 1 Corinthians 11L 2); it may probably be good (2 Thessalonians 2: 15; 3: 6), useless (1 Peter 1: 18), or even extremely evil, in case it contradicts the word of God (Matthew 15: 1-9). In the present case (2: 8), being contradictory to the sound teaching, as proclaimed in Christ, ‘tradition’ belongs to the last category,. From verse 20, we discover that the ‘basic principles’ and the ‘regulations’, refer to the religious ordinances of “do” and “do not” (2: 20-23). when it is up to man to reach God through self-denial and good works. The 83 common line in all philosophies is reaching God, yet not according to Christ, in and by whom alone, we can reach the Father. Meditate in how he warns against him as a “cheater”, “deceiver”, and a stranger who crawls in secret … Yet, because the word ‘philosophy’ may carry the appearance of honor, he adds “empty deceit”. … There may be what could be called ‘good deceit’, by which many are led astray; which could be rather called ‘inducement’ or enticement’, like when the prophet Jeremiah says: “O Lord, You induced (enticed) me, and I was persuaded” (Jeremiah 20: 7). And like what Jacob did to his father Isaac, which would not be called deceit, but rather ‘craftiness’. St. Paul says: “through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ”. Here he rebukes them for observing specific days, according to the sun and the moon; referring to the “basic principles of the world”; as he also says to the Galatians: “How is it that you turn to the weak and beggarly elements” (see Galatians 4: 9). By saying: “observing days”, he means observing the issues of the present world as a whole, to reveal its futility; For if that is how the present world is, how much more would be its elements (days, months, and years). He started by revealing the great benefits and compassion they have got; then followed up by his accusation, to show its danger, and to convince his listeners1. (St. John Chrysostom) He then judges the philosophy, yet not all philosophies, but the ‘Epicurean’ philosophy, mentioned in the book of Acts (17: 18), on account of that it denies the Mighty God, and deifies pleasure2. (St. Clement of Alexandria) 1 Homilies on Colossians, homily 6. 2 Stromata 1: 11. 84 Man would be called worldly, when he cheated through philosophy, according to the tradition of men, and not according to Christ in the fullness of Godhead1. Lest the soul would be cheated by the heathen philosophy, it should receive the better example of the more perfect loyalty to the holy faith, taught by the apostle in well chosen words2. (St. Hilary, bishop of Poitier) Beware lest anyone would cheat you from faith in Christ through vain and deceitful philosophy, that disregards the divine care, “according to the tradition of men”. For the philosophy which is according to the divine tradition, conforms to, and follows the ordinance of the divine care3. Not attacking philosophy in his epistles, as much as considering it as debasing man to the level of the basic knowledge of the world; St. Paul says, that it is not befitting of man to go down and follow the ‘Hellenistic philosophy’ which he symbolically calls “the basic principles of the present world”, for being imperfect, and are no more than preliminary principles toward the truth4. Some among you may claim that the philosophy discovered by the Greeks has come as the result of human understanding; Yet I find the Holy book say that understanding is from God Himself. The psalmist considers understanding as the greatest divine free gift to man; and, despite his own experience and knowledge5, he writes: “Teach me Your word, O Lord, I will walk in Your truth” (Psalm 86: 11); teach me the wisdom and the knowledge6. (St. Clement of Alexandria) 4- LIFE OF FULLNESS IN CHRIST: 1 On the Trinity, 8: 53. 2 On the Trinity, 1: 13. 3 Stromata 1: 11. 4 Stromata 6: 8. 5 Stromata 6: 8. 6 Stromata 6: 15. 85 “For in Him dwells all the fullness of the Godhead bodily” (9) According to some, the word came here as Theotes, and not Theiotes, as the former, not repeated in the New Testament, means God with His essence who is united to Manhood; Whereas the later means the shining of the glory of God that could reflect on the creation. The author proclaims more clearly that, in Christ all the fullness should bodily dwell (1: 19); and that Christ is the Head (1: 18); Head of all principalities and powers (1: 16); all of which have their results in the society of the author, partaking of the fullness of Christ (1: 9), being His body. And as the circumcision for the Jews has been a sign of a covenant with God; For the Gentiles, baptism became the symbol of circumcision, spiritual and not in the flesh, by which they came to liken Christ, partaking of His circumcision, and the baptism of His death, buried with Him, and of His resurrection, as well (Romans 6: 3-5). He is the Arm of God; for He created all, the wisdom of the Father (1 Corinthians 1: 30), and His Might, as in Him the fullness of the Godhead bodily dwells1. (St. Ambrose) St. Cyril discerns between the fullness of Godhead, concerning the Lord Christ, and the dwelling of the Holy Spirit in the believers. We believe that baptism that was consummated in Christ, was a perfect union… Whereas in us, although it is said that “He dwelt in us”, yet it is, however, a relative dwelling, namely by ‘fellowship and grace’…..In Him alone. “dwells all the fullness of the Godhead”(9); namely, the dwelling in Him was not a relative dwelling, or a mere fellowship, as it is in us, but was a true union between the limitless divine nature, and His body, born from the Virgin St. Mary2. 1 Concerning Virgins, 3: 1 (3). 2 PG 75: 1400. 86 As Man, the Anointed came to dwell among us, although He is the Giver of the Holy Spirit to those who are worthy to receive Him (Acts 10: 38); not “by measure”, as said by the blessed St. John the Evangelist (John 3: 34). … We do not say that the Word of God dwelt in the One born from St. Mary; as though in a regular man, lest someone may assume that Christ is just a Man bearing God. While it is written that the word (the Logos), “dwelt among us”(John 1: 14); About Christ it is written that: “In Him dwells all the fullness of the Godhead bodily” (2: 9). We do not believe that He, having become a Body, the Word (the Logos) dwelt in Him, the same way He dwells in the saints; We do not believe that the dwelling of the Godhead in Christ is like His dwelling in men; As God united by Nature, and did not transform into man or a body1. (St. Cyril the Great) The mystery hidden since ages and generations, was recently revealed through the appearance of Christ. The mystery seen by the prophet Ezekiel (Ezekiel 1), is the secret of the soul who was to receive her Lord, and was to become herself a throne for His glory2. (St. Maccarius the Great) The fullness of Godhead, dwelling in Him bodily, confirms the truth of His divine Nature, and the union of His living Nature; that would never be divided, neither by distinction, nor by a living natural birth3. The Son has no portion or part in the Father, but, according to Him: “ “ ( ) And as testified by the apostle Paul: “In Him dwells all the fullness of the Godhead bodily” (2: 9). According to nature, the part cannot possess the fullness; He is the full Son of the full Father. For He who has all, to Him all is given. Yet, it would not be befitting of us to imagine that the Father did not 1 Letters, 17: 9. 2 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة 1: 2 3 On the Trinity, 9: 1-2. 87 give, on account of that He still possess; nor that He lost what He gave to the Son1. (St. Hilary. Bishop of Poitier) “And You are complete in Him, who is the Head of all principality and power” (10) As the incarnation, has been realized through the union of the Godhead with Manhood, we came to have the right to enjoy the riches of Christ, through our union with Him, having become full in Him; And through this fullness we have got the possibility of being risen together with Him, of sitting together with Him in the heavenly places (Ephesians 2: 6); and also to reign together with Him (2 Timothy 2: 12). We would be in need of nothing, “for all things will be ours” (1 Corinthians 3: 21). Commenting on the verse “Of His fullness we have all received, and grace for grace” (John 1: 16), St. Augustine says: The Lord granted us a free gift instead of our worthiness of punishment. By this grace, He granted us faith, by which we the get the great rewards, of getting the knowledge of the truth; the justification from our sins, and the grace of eternity; Yet all that on condition that we keep those graces. Following his proclamation that in Christ dwells all the fullness of the Godhead bodily, he instantly reveals the secret of our (ascension) in the words: “You are complete in Him” (10). As the fullness of Godhead is in Him, we came to be complete in Him (Got from His fullness). The apostle does not say “You (became) complete in Him”, but “You are complete in Him”. For all those who are here today, and those who will be later on, who will be created anew with the hope of faith in the eternal life; All will be in the body of Christ, then, they will also be complete in themselves, in the time When the Lord “will transform our lowly body that it may be conformed to His glorious body” (Philippians 3: 21). Hence we are complete in 1 On the Trinity, 2: 8. 88 Him, namely by the ascension of His body, for in Him will dwell the fullness of Godhead bodily1. (St. Hilary, bishop of Poitier) He supported the needy, and gave life to the dead, to let us perceive that it is from that body in which the fullness of Godhead dwells; the body in which life dwells, He supported the needy (2: 9) 2. (St. Ephraim the Syrian) The word “fullness” means (the complete whole) … For He is the Head, and in Him you are complete; meaning, what is yours is from Him, and not less than what is his3. (St. John Chrysostom) “And you are complete in Him, who is the Head of all principality and power” (10) Of the most important concepts of St. Paul, is the phrase indicating our being “in Christ”, of which there are 21 references to our relationship with the Lord Christ in the first and the second chapters (almost once in every second verse). The word “complete” could be interpreted as fullness, perfection, and flow, in every way (See Matthew 13: 48). 5- THE SPIRITUAL CIRCUMCISION AND BAPTISM: “In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ” (11) By Christ we are complete (10), and by Him, as well, we have a covenant with God. In the old covenant, circumcision has been a sign that shows the covenant of man with God (Romans 4: 11-12). It was, as well, a sign of the separation of the Jews from the Gentiles. On the cross, the Lord Jesus Christ broke down the middle wall of division 1 On the Trinity, 9: 8. 2 On our Lord, 11. 3 Homilies on Colossians, homily 6. 89 (Ephesians 2: 14-18). Based on faith, we are all – Jews and Gentiles – enter into a covenant with God (Romans 3: 29, 30; Galatians 5: 6). Being complete in Him, we came to enjoy the spiritual circumcision, namely baptism; to take off the old man, and to put on the new man, who is in the image of his Creator. In this circumcision, it is not the apparent foreskin of the flesh that is taken away, but that of the heart, which is contradictory to the will of God, and to the obedience of His commandments. St. Stevens rebuked the Jews as stiff-necked and uncircumcised in heart and ears (Acts 7: 51). And the apostle Paul again made clear the concept of being “a Jew”, as a member in the true body of Israel, the one circumcised in heart by the spirit (Romans 2: 28, 29). In the literal bodily circumcision, a part of the flesh is cut off; whereas in the circumcision of Christ, it is the nature of sin that is taken away, so that the body is no more a temple for it, but a temple for the Lord. This cutting off is not done by a material knife, but made without a human hand; which is the work of Christ in us by faith. His death was for our sake; So was His resurrection, as well as His circumcision1. (St. Cyril the Great) Seek peace for your chastity by practical love. .. Until when will you be called a slave? … When will you be a free man?!... When will you be a master on the unclean peoples around you?! … When will you destroy the uncircumcised in your city?! … When will you circumcise by the circumcision without human hand, those within you household (Genesis 17: 27)?!, by the circumcision in the spirit (Roman 2: 29)?1 … When will you be of authority and a king on the city of eternity?1; and when will the five and ten cities, previously mentioned, submit to you?! … When will you behold in yourself the new heavens, proclaiming 1 Comm.. on Luke, Sermon 2. 90 in you, by the system of its ranks, the “holiness” of the hidden essence1?! (St. John El-Deliaty) By “the body of sins”, he means (the old life). To which he often refers in several ways. As he said before: “He who saved us from the dominion of darkness, and reconciled us, we who were strangers before” (1: 22; to become “blameless saints”. You are no more in need to be circumcised by the edge of a knife, but in Christ Himself; for no human hand can ever grant such a circumcision, but the Holy Spirit; who does not circumcise a particular part; but in one it would be a carnal circumcision, and in another it would be spiritual; yet not like with the Jews; for you have not take off the body, but the sins. When and where?! … in baptism. And the circumcision, he calls (burial) 2. He talks about something more exalted than circumcision; not just discussing why they were circumcised, but completely destroying and wiping it out3. (St. John Chrysostom) We have been circumcised, not a carnal circumcision, but in Christ; namely we are born anew Having been buried together with Him by His baptism, we are committed to die for the old man; For the renewal of baptism has the power of resurrection; and the circumcision in Christ is not by cutting the skin, but by the complete death together with Him. By this death we completely live for Him, for we shall be raised again by Him in the faith in God who has risen Him from death. We should, therefore believe in God, by whose work Christ is risen from death, for our faith is set in and by Christ4. (St. Hilary, bishop of Poitier) . 1 الأب سلیم دكاش الیسوعي: الشیخ الروحاني – مجموعة الرسائل ال روحیة، بیروت 1992 ، ص 83 2 Homilies on Colossians, homily 6. 3 Homilies on Colossians, homily 6. 4 On the Trinity, 1: 9. 91 “buried with Him in baptism, in which you also were raised with Him through faith in the working of God who raised Him from the dead” (12) This circumcision is realized by the knife of the Spirit through baptism, when the believer is buried together with Christ, to be raised with Him in the newness of the resurrected life. By saying: “in which”, the apostle confirms that baptism is not just a symbol, but an actual work, by which burial and resurrection with Christ are realized. Death is not abolishment, but a separation from God. We were born in the dead image of Adam (Genesis 5: 3), and will so stay until we “live” by God. However, the uncircumcised body is better than the uncircumcised heart (2: 11; Romans 2: 25-29). For “it is the Spirit who gives life, while the flesh profits nothing” (John 6: 63). We have been buried with Christ in baptism, and been raised again by faith through the work of God who raised Him from the dead … I need time to tell you all the texts in the Holy Book which refer to the activity of baptism; Or to explain the secret (sacramental) doctrine of the second birth; which, though called the second birth, yet it is actually the first birth for us in Christ1. (St. Jerome) Our faith will be followed by receiving the spiritual seal, being circumcised by the Holy Spirit through baptism, not in the foreskin of the flesh but in the heart, according to the words of the prophet Jeremiah: “Circumcise yourselves to the Lord, and take away the foreskins of your hearts “ (Jeremiah 4: 4)., and the words of the apostle By“ the circumcision of Christ, buried with Him in baptism” (11, 12) 2. (St. Cyril of Jerusalem) The expression “buried with Him in baptism” testifies to the fact that baptism in the time of At. Paul has been by plunging in the font of baptism. … Jesus was called the “First fruit of those 1 Letters, 69: 7. . 2 مقالات لطالبي العماد 6 :5 92 who have fallen asleep”, namely, He is a surety of our resurrection (1 Corinthians 15: 20). He died once, but He dies in everyone baptized in the death of Christ; so that all would be buried with Him, and be raised by Him, and walk in the newness of His life1. (St. Ambrose) “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all your trespasses” (13) The fruit of sin is death, resulting from the separation from God, the Source of life; Whereas faith and the enjoyment of baptism, have the experience of life with Christ, the Forgiver of sins; and consequently the Grantor of reconciliation with the Father. 6- THE CONQUEST ON THE DARKNESS: “Having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross” (14) This handwriting of requirement proclaims the disobedience of the Jews of the written law, and the disobedience of the Gentile of the natural law. As it came in the book of Jeremiah: “The sin of Judah is written with a pen of iron, with the point of a diamond it is engraved on the tablet of their heart” (Jeremiah 17: 1) Having been crucified, our Lord Jesus took with Him that handwriting of requirement, and nailed it to His cross, and by His blood, He cancelled its effect, by which the case against us fell, and the enmity and the judgment were wiped out. Death, being actually nothing but a burial of the iniquities, and giving life to the virtues, it is written: “Let me die the death of the righteous” (Numbers 23: 10), namely, let my soul be buried together with them; let her sins be buried, and let her put on the grace of the righteous, who “ always carry about in the body the 1 Isaac or Soul, 6: 53. 93 dying of the Lord Jesus Christ” (2 Corinthians 4: 10); and carry it in their souls as well1. It would be befitting of the soul that is about to receive the Word (The Logos), to die to the world (Galatians 6: 14), and to be buried in Christ (Romans 6: 4; Colossians 2: 12); for that is the befitting reception He seeks from her for Himself2. (St. Ambrose) “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (15) It did not stop at wiping out the handwriting of requirement against us, which we earned by our disobedience of the divine commandment, but, by the cross, the dominion of the hosts of darkness on us was taken away as well. And the devil who has long been “a murderer from the beginning” (John 8: 44), “who accused the righteous before our God day and night” (Revelation 12: 10), has no more might, having destroyed himself by himself, when he assumed that he could aim his darts against Jesus Christ during His trial and crucifixion, which turned back and struck him. By His death, the Lord Christ “brought to death him who had the power of death, that is the devil” (Hebrew 2: 14); The way thewhale swallowed Junah, and could not kill him, the ancient serpent lost her venomous fang, and was denied her sting of death. The Lord Christ did not disarm the devil of his dominion in a hidden corner, but before all the heavenly creatures. In the ancient Roman empire the conquering king, together with his leaders, dressed in purple adorned with gold, and with the crowns of victory on their heads, used to disarm the defeated kings and their leaders, then drag them along publicly in their procession of victory, in humiliation. That was what happened when the Lord Christ was crucified, and His soul went down to the pit of Hades, broke its gates, proclaimed the defeat of the devil, and took away every authority he used to have over the true believers (Ephesians 4: 8-8), He then carried out the spoils who anticipated His coming. The 1 Death is Good, 4: 15. 2 Escape from the World, 9: 55. 94 graves were opened, many bodies of the saints who had fallen asleep were raised (Matthew 27: 53); And by His name, the demons came out of the bodies of many in humiliation (Acts 16: 18); In the surety of conquest, the apostle sang: “O death, where is your sting? O Hades, where is your victory?” (1 Corinthians 15: 55); And, “Thanks be to God who always leads us in triumph in Christ” (2 Corinthians 2: 14). That was the goal for which the Lord came to the world, to cast away the hosts of darkness, and restore His House and His temple to Himself, namely, man. And that is why the soul is called “the darkness of iniquity”, or as called by the apostle: “the body of sin” or “the body of death”, saying: “Knowing that the body of sin might be done away with, that we should no longer be slaves of sin” (Romans 6: 6) 1. (St. Maccarius the Great) While in Christ, the apostle knows nothing about the fear of suffering; Whenever he intends to talk about it, he includes it in the secret of the Godhead of Christ, He who forgives us all our sins, tears off the handwriting of requirements of our iniquities, nails it to the cross, and casts it away from us. Having been bodily bared, He made a spectacle of the principalities and powers, triumphing over them in Him. Just meditate with me, What power could bear the horrible wound of the nail!… What nature could endure such pain! Talking, as though on the tongue of the Lord Christ, showing the work of salvation, St. Paul, describing the death of the Lord, said that, with His naked body, He put to shame the hosts of darkness, triumphing over them in Himself. If His suffering was a necessity dictated by his nature, and not a free gift for your salvation; And if the cross was mere suffering of the pain of wounds, and not to nail in Himself, the law of death issued against you; And if His death was anything but making a spectacle of, and dishonoring the evil hosts, a daring act, and a conquest; … He would be referring helplessness to himself!; 1 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة . 1: 7 95 for having been under the authority of the necessity of nature, to be stricken and dishonored….. But if it is contrary to all that, concerning the secret of the sufferings, as preached to us, Who could have such lack of feeling to reject the faith taught to us by the apostles; and, contrary to all our religious feelings, casts such humiliating accusation against the human weakness, instead of considering it an act of free will, a secret, and a show off of might and victory?! What greater conquest would it be, when, introducing Himself to those who came to crucify Him, they could not endure His presence; … When He, who stood to receive the verdict of death, after a little while, sat on the right hand of the Might of the God the Father. …When He, who prayed for the sake of His persecutors, while the nails were piercing His holy body; consummated the secret tasting the bitterness of the vinegar; was counted among the transgressors; and at the same time granted the paradise to the robber; … When He was nailed to the cross (the tree), the earth was shaken, the sun darkened, and the day was terrified; … When He forsook His own body, while granting life to the bodies of others; … When He was bodily buried, and was risen a God! … When as Man, He endured the sufferings and weaknesses for our sake, While as God, He triumphed over all of them1! (St. Hilary, bishop of Poitier) If it is so written that He has forgiven all our transgressions, tearing off the handwriting of requirements of sins against us, Why then, while we enjoy the forgiveness of our debts, would we hold it against our brethren, and persist on being paid back all what is due to us?! … He who forgave all, seeks from everyone of us to remember how he was forgiven, and in his turn, would forgive the others2. (St. Ambrose) Twice, he repeats the expression “against us”; as the law that was given to us came to be as though our enemy! How? … 1 On the Trinity, 10: 48. 2 Letters, 41: 8. 96 Because it opened our eyes wide on the meaning of sin, and yet, it did not give us the power to fulfill its requirements (see Romans 7: 7-25). The Lord Jesus Christ, alone, is able to expose the sin, to reveal its depths, and to grant us the power to overcome it. According to St. Paul, including himself among those granted the grace, the law is put to an end, even for the Jews. The law stood as an un-crossable separating wall and a barrier between the Jews and the gentiles; and between them both, and God. But Jesus Christ broke it down, and took it away, unified the Jews and the Gentiles, and gave them the possibility to reach God by Christ (Ephesians 2: 14-18). He consummated this reconciliation by nailing the verdict of the law to His cross (1: 20). The same nails that pierced the hands and feet of our Lord; have nailed as well the verdict of the law to the cross, by which the law has no more authority on us. The Lord Christ was sold through taking our place, though not taking on Himself our sins; He was not held by the debt of sin, having committed no sin (2 Corinthians 5: 21). That is why He took away the chains of the debtor (2: 14), and sent away the creditor. He cancelled the debt by paying it all back; and on our behalf He put it on Himself, to lift up the bondage of the world, to restore the liberty of paradise, and to grant us a new grace by the honor we have got when He partook of our nature with the secret of His incarnation1. (St. Ambrose) At the birth of His Son, the earthly King invited all men to celebrate it by distributing money, and making all indebted to him; But our heavenly King came down to pay back all our debts (2: 14); and wrote them down in His name to pay them back on our behalf to our creditor2. (St. Ephraim the Syrian) 1 On Joseph, 4: 19. 2 Hymns on Nativity, 4. 97 According to the prophet; the Lord Himself carried our sins, and was numbered with the transgressors (Isaiah 53: 4, 12; Col 2: 14); To justify us by Himself, He tore off the handwriting of requirements that was against us, and nailed it on His cross…. Being God, Holy by nature; while humanity is supported and sanctified by the fellowship of the Holy Spirit, Yet, for our sake, He was sanctified by the Holy Spirit; yet not by anyone, but He Himself sanctified His own body1. For our sake, He endured the cross; so that by death He destroyed death. … For our sake He was tried to save all men from the verdict of sin; By faith He destroyed the dominion of sin, and nailed to His cross the handwriting of requirements that was against us2. (St. Cyril of Alexandria) Let us then always remember how the handwriting of requirements that was against us (2: 14), and was held by the devil, was torn and wiped out by the blood of Christ3. (St. Augustine) Through Jesus Christ, the descendant of the blessed St. Mary, the thorns were uprooted, the branch dried up, the olive tree was cursed (Matthew 21: 19), the dust became salt, the curse was nailed to the cross (2: 14), the edge of the sword was taken away from the tree of life, and it was given as food to the believers, and the paradise was promised to the blessed virgins and saints4. (St. Afrahat) That is why David previously said: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity “ (Psalm 32: 1- 2) , referring to the forgiveness of sins that followed His coming, by which He tore off “the handwriting of requirements of our sins” and nailed it to the cross. So it was by a tree (in the 1 Sermons On John, Book 2, 17. 2 Sermons On John, Book 6, 10 3 Hom. On 1 John, 1: 5. 4 Demonstrations 4 on Monks, 6. 98 garden of Eden) that we became indebted to God; and by a tree (the cross), we were forgiven our sins1. (St. Erinaos) You have been wounded and wounded others as well; For when Your blood was shed to wipe out the handwriting of the requirements of our sins, it would only be shed from Your wound2. (St. Augustine) Let us then present, as a sacrifice of thanksgiving, the fruit of the lips; an offering, not according to the law that was lifted up and cancelled by the Lord; but according to the Holy Spirit. For we should worship God by the Spirit and the Truth by the offering of the Eucharist, which, being not carnal, but spiritual, is pure3. (St. Erinaos) According to the inspired St. Paul, this chain against us, the Lord nailed to His cross, by which He has overcome the principalities and the powers (2: 14, 15) 4. (St. Cyril of Alexandria) We should not fear the hosts of the demons nor bow to them; and we should not, as well, underestimate their power, for they are still stronger than any saint who separate himself from the power of God. But we thank God who made us conquer (Romans 8: 37). Ask the devil himself: [When was you struck with such an incurable strike? … Are you no more powerful? … Where were you made captive? … Who caught you while attempting to get away?]. He will give you one answer to all these questions: {the crucified Body}. By it he was torn apart, by it his head was crushed; for “He Himself disarmed all the principalities and 1. Against Heresies, 5: 17: 2. 2 On Ps., 89 3 Fragments on his Lost Works, 37. 4 Hom. On John, 12: 19. 99 powers, and made spectacle of them, triumphing over them in it” (2: 15) 1. (St. John Chrysostom) For the Lord has got in touch with every part of the creation, and has set it free from all the deceptions of falsification and fantasy; and, according to the apostle Paul: “He Himself disarmed all the principalities and powers, triumphing over them on the cross” ; lest anyone would, afterwards, be deceived, but would, everywhere find the true Word of God2. (Pope St. Athanasius the apostolic) “He, by Himself, disarmed all the principalities and powers” .meaning that He disarmed the hosts of the devil, to whom the human nature submitted; and wiped out the handwriting of requirements against it, by which He (Christ), even when He became a Man was not indebted…. But what does he mean by saying: “He made a spectacle of them”? That was truly what He did to the devil, who has put himself to shame and scorn; because, having expected to triumph over the Lord, he even lost what was his; For, once the holy body was nailed on the cross the dead were risen. So, death itself has got a knock out by a dead body; and being cast down to the ground by a deadly hold, death was brought to death. … The death of the Lord Christ was therefore, a shame and reproach to the devil. The angels have never experienced such a thing; for the Lord, Himself has done everything; His death was a great and mighty achievement. Death has wounded Christ – But the wounded Christ brought death to death3. (St. John Chrysostom) 1 Homilies on 1 Cor., homily 24: 7. 2 De. Uncarn. 45. 3 Homilies on Colossians, homily 6. 100 Whoever is ashamed of the cross of Christ, is actually ashamed of the ordinance by which Christ has triumphed over the evil hosts1. (The scholar Origen) 7- NO GOING BACK TO THE SHADOWS: “Therefore, let no one judge you in food or in drink, or regarding a festival, or a new moon, or Sabbaths” (16) The old Jewish rites of food or drink, or concerning festivals, new moons, or Sabbaths, were all symbols that refer to the salvation work of Christ. And having been all consummated by the Lord, their job came to an end. When the Light came, the shadows disappeared. As an example, When Christ, our Passover, who was slain for our sake, came, “we no more keep the feast with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (1 Corinthians 5: 7-8). There is no going back to the literal Jewish shadows, as long as we consummate what came in the law in spirit; as Christ has become our salvation and fulfillment; and our Liberator from the servitude of the letter, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke and bondage” *Galatians 5: 1). Concerning food, some items were banned by the Jewish statutes, as being unclean, not in their material, but in what they symbolize; which we have already dealt with in our interpretation of the book of Numbers. On another aspect, some Gnostic systems have done likewise. But our abstaining from eating some kinds of food during fasting, has nothing to do with those concepts, because all food are pure, but it is meant to control the lust and greed, and to proclaim our longing to sanctify our bodies, to join the soul in her setting forth toward the heavenly places. “Let no one judge you in food or drink…”, on account of that “the law is spiritual” (Romans 7: 14) 2. (St. Ambrose) 1 Hom. On Matt., 12: 18. 2 On Resurrectio, 2: 108. 101 If the apostle counsels us to let no one judge us in food or in drink, or regarding a festival, or a new moon or Sabbath, Why then are these controversies and dissensions? … Yes we keep the feast, yet with the conscience of malice and wickedness, tearing apart the church of God. We keep what is outside, disregarding the better things like faith and love; giving no pleasure to the Lord1. (St. Erinaos) He is the Light who came and scattered the darkness. For the Sabbath that was commanded by God, was kept by Christ Himself, who, together with the Father gave the law. ”The food, drinks, festival, new moon, and Sabbaths, were all shadows of the things to come. Now He, whom those things proclaimed, have already come, Why should we then still rejoice in the shadows2?! (St. Augustine) “which are a shadow of things to come, but the substance belongs to Christ” (17) The shadow is just a reflection and a copy of something real. It includes the truth, and has prophetic value (Hebrew 8: 5; 9: 9; 10: 1). But once the perfection of the truth is realized, there would be no more need for the shadows3. The shadow shows the truth ahead, but it cannot minister to the spirit. Moses could not, by his body, enter into the heart, and take off the defiled garment of darkness. No one can wipe out and loosen the evil force of darkness, except a Spirit from Spirit, and a fire from fire4. (St. Maccarius the Great) The Light of the world came and scattered the shadows. The commandment of the Sabbath was done through Christ Himself, 1 Fragments on his Lost Works, 38 2 Homilies on New Testament Lessons, 86: 3. 3 Homilies on Colossians, homily 7. 4 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة . 32: 4 102 who was together with the Father when the law was given. He commanded it, though it has been a shadow of what is to come later on … Now, as He, by whom these things were proclaimed, has come; Why would we rejoice in the shadows? … Open up your eyes, O Jews, for the Sun has risen1. (St. Augustine) 8- WORSHIPPING THE ANGELS: “Let no one defraud you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshy mind” (18) Some Gnostic principles have crawled to the Jews; The Babylonian Telmud, commenting on the words of God, saying: “I am going to send an angel in front of you,,… be attentive to him, … for my name is in him” (Exodus 23: 20-21); says that this angel is the minor Jehovah2. Consequently the Jewish Gnostics adopted the worship of angels, claiming to perceive this through their philosophy; and in their pride they boast to have knowledge of the angels. In short, in case some intend to approach the angels, and not Christ; which is rather difficult for us to believe, the apostle draws their attention to what Christ has done by the blood of His cross (1: 20), saying: “He suffered for our sake”; for “He loved us” 3 (1 Peter 2: 21) (St. John Chrysostom) If you hold fast to the Head, you would never disregard those for whose sake Christ died. If you hold fast to the Head, you would never forsake the rest of the members, but, instead of scattering them, you would hold them together with the bond of love. (St. Ambrose) 1 Sermons on N.T. Lessons, 86: 3. 2 F. C. Bruce: The Epistle of Colossians, 1988, p. 119. 3 On Repentance, 1: 6. 103 Proclaiming that we should approach God through the angels instead of Christ, some destroy what Christ has done for our sake by the blood of His cross, and His sufferings. (St. John Chrysostom) A Christian is committed not to mix between this heresy set upon the intercession of the angels, for the reconciliation between God and men, without the blood of Christ; and the love of angels as ministers of Christ serving those for whose sake He died, raising prayers and supplications on their behalf…. He is committed not to mix between that work and the unique salvation work of Christ. Angels have no atonement intercession, but one of supplication; according to what came in the book of the Revelation, saying: “Then another angel, having a golden censor, came and stood at the altar. And he was given much incense that he should offer it with the prayers of the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints ascended before God from the angel’s hand” (Revelation 8: 3-4)…. They would not be able to offer this incense or this prayer on our behalf, except in the worthiness of the blood of Christ; saying with a loud voice: “Worthy is the Lamb who is slain” (Revelation 5: 12). “and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase which is from God” (19) With their pride, false humility, and their worship of angels, they lost their union with the Head, Jesus our Lord, and lost their life, having become a body without Head; And they consequently lost even their connection to one another. As, how could the joints bind a body with no head; and how could it live, or grow without the Lord God, the Head of all?! The phrase: “not holding fast to the head” conforms to the one saying: “not according to Christ” in verse 8; As it is not possible to exclude Christ from the center of our life. And the word “body” here, refers to the church in a general way. 104 The Lord in the temple of His Sanctuary; embraces several members, each performs specific jobs and duties; and, by love, they all form one building1. (St. Augustine) 9- HOW GREAT IT IS TO DIE TOGETHER WITH CHRIST: “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world do you subject yourselves to regulations…” (20) Turning from his negative warnings (8, 16, 18), St. Paul presents some positive aspects of our relationship with Christ. The fellowship in the passion and death of Christ is a union with His reconciliation work which was realized on the cross; And the fellowship in His resurrection is a union with all the glories of His Person. The teachings of men were rejected, and the weight of the law of the old covenant was lifted up (14). Are we free now to obey or reject as we like? No! … Instead of being committed to a huge number of statutes, we came to be free to keep the commandments of Christ (John 15: 10). “Do not touch, do not taste, do not handle” (21) Yes indeed, we often are deceived by seeing things, or hearing things, contrary to their actuality in most case. If we wish not to be so deceived, let us meditate, not in what is seen, but in what is not seen. But when would our souls not be deceived? Where will they acquire the throne of the truth; except when they separate from our bodies, so as not to be deceived, or go astray by them? For the soul, is deceived by the sight of the eyes and the hearing of the ears … That is why the apostle proclaims, saying: “Do not touch, do not taste, do not handle, which all concern things which perish” (2: 21, 22). As the body cares for things to its corruption, the apostle shows us that he finds the truth, not through the interests of the 1 On Ps. 11. 105 body, but through lifting the soul up and exalting it, and the humility of the heart. And he goes on to say: “As for our citizen, it is in heaven” (Philippians 3: 20) 1. (St. Ambrose) He says: You are not of this world; How then, would you submit to its element, or its measures? Notice how he scornfully say: “Do not touch, do not taste, do not handle”. It is as though they foolishly preoccupy themselves, not with serious issues, but with nonsense, “with things which perish with the using”. And to belittle the pride of some, he adds: “according to the commandments and doctrines of men” 2. (St. John Chrysostom) “which all concern things which perish with the using according to the commandments and doctrines of men” (22) The law is given to be kept, but its use may lead to perdition! It is unbefitting of our spiritual life to depend on do and do not, but on our love for the Lord Jesus. When the control of the soul, and its compulsory practices, become the goal in themselves, we would be gone beyond the depth of value in it, to follow the heretic views. “These things indeed have appearance of wisdom in selfimposed religion, false humanity, and neglect of the body, but of no value against the indulgence of the flesh” (23) The practices to control the soul and body have blessings and importance, if presented in Jesus Christ, for the sake of inner edification, through leaning on the chest of the Lord, the enjoyment of the gift of the Spirit, and the work of the divine grace. But, if they turn into an appearance of wisdom, together with humiliation of the body, and bringing it into submission with violence, it would become of no real value, on account of that it provides no inner fulfillment. 1 Death is Good, 3: 10. 2 Homilies on Colossians, homily 7. 106 Virginity in itself is not worthy of commendation, if it does not come out of love for God. The blessed Paul says about those who reject matrimony: “In the latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons … forbidding to marry” (1 Timothy 4: 1-3).; And says, [Let no one commit you to faithfulness, through compulsion and humiliation of the body1]. (St. Clement of Alexandria) According to the scholar Origen, some, in ignorance tend to practice what Simon Peter did, when he refused to let the Lord Christ stretch His hands to wash his feet (John 13: 6-8); and with such good intention to have his inner heart washed instead, and with his noble wish to honor His Lord, he could have lost His portion with the Savior. Some are preoccupied with extreme control of their body and soul, without the preoccupation of the heart with getting attached to the Savior, and having a portion with Him2. Even if they have the appearance of wisdom though putting their bodies violently under control, ; and even if they look religious and humble, let us keep away from them… For according to the apostle, they actually insult the body by denying it its reasonable freedom; when God Himself cares for the body3. (St. John Chrysostom) To become a virgin, it would not be enough to refrain from marriage; but virginity should be spiritual. In other words chastity is not an absence of evil and shameful lust; nor doing without adornment and excessive cares; but, besides, it involves not caring for issues of the world. For without this, the purity of the body would be of little value4. (St. John Chrysostom) 1 Stromata 3: 51. 1-3. 2 Commentary on John, 32: 57-59. 3 Homilies on Colossians, homily 7. 4 On Virginity, 77: 2. 107 AN INSPIRATION FROM COLOSSIANS 2 LET ME ATTACH TO YOU TO BRING ME FORTH TO YOUR GLORIES Grant me to attach to You; To be raised above the limits of the body; I truly say that, although I may be absent in the body, Yet, by You, I am present by the spirit. I enjoy being attached to You, O Wisdom of God; All the deceptions of the philosophers will not be able to captivate my mind; Nor shall I find sweetness in the wisdom of men; Nor the human deception will be able to catch me in their snares; By You, my mind and thoughts are sanctified; By You, I fly and soar from glory to glory. For my sake You became Man; When with Your Godhead, You fill the heavens and earth; Attached to You, I get filled with the riches of Your love; Granting me Your grace, I would need nothing more. Attached to You, I am raised above the letter of the law; I do not seek the circumcision of the flesh; But, by Your Spirit I bear the spiritual circumcision. By You, I enjoy sonhood to God; And I enjoy a royal seal; I wholly become Your possession; And a good soldier in the salvation army; The devil and all his hosts will not be able to stand before me; For I am hidden in You; I tread with my feet over the forces of darkness; For Your light shines in my depths. You alone carry me to the bosoms of Your Father; Your precious blood intercedes for me; And Your cross is the ladder to heaven. 108 Let me be crucified with You; For to be crucified with You is life; By Your resurrection, I shall rise, and death would not be able to overcome me; By Your ascension, my heart will find a place in heaven; You are in truth, the secret of the exaltation of those who believe in You; You are the secret of the fulfillment of all who are attached to You; How can I live without You?!
Welcome