THE EDIFICATION OF OTHERS In the last chapter, the apostle dealt with the problem of eating meat of what was offered to idols, based on the concessions of love, presenting himself as a living example of the concessions for the sake of the gospel. In the present chapter the apostle answers three questions concerning the same issue: (1) What is the believer’s position concerning the banquets in an idol temple? (2) What is his position concerning whatever is sold in the meat market? (3) What is his position concerning an invitation to a banquet in the house of an idol-worshipper? 1- The believer’s position concerning partaking of a banquet held in an idol temple 1 - 15 a- God’s pleasure is in sancty 1 - 5 b- A warning against evil temptations 6 - 14 c- A commitment to wisdom 15 d- It is either a fellowship with the Lord or a fellowship with the demons 16 - 22 2- The believer’s position concerning whatever is sold in the meat market 23 - 26 3- The believer’s position concerning an invitation to a banquet in the house of an idol-worshipper 27 – 33 1- THE BELIEVER’S POSITION CONCERNING PARTAKING OF A BANQUET HELD IN AN IDOL TEMPLE: The apostle gave neither a positive nor a negative answer to this issue, but presented the following general principles, through which a believer can decide from within himself, and not as an order given to him: a- God’s pleasure is in the sanctity: God in His love for humanity stretches His hands to grant them gifts without limits; Yet His pleasure is to see us according to His image and likeness, sanctified in the truth, as He is Holy and the Truth itself. The divine gifts are not measures of his pleasure in us, but our sanctification is the subject of His pleasure. “Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea” (1) Now, he presents to them the church of the Old Covenant as an example of how it enjoyed a multitude of divine gifts, and yet those gifts did not justify them; as God’s pleasure is in the sanctification of His church. The multitude of God’s gifts to us, do not justify us if we are slothful concerning our salvation. The apostle intends to confirm to them that, instead of the contentions, especially if they are about issues concerning food or drink, it is befitting of them to care for salvation on the level of the congregation, as well as on that of individuals, through purifying their life by the Spirit of God dwelling in them. Binding between the churches of the Old and the New Covenants, the apostle counts the men of faith of the old Covenant as fathers of those of the New Covenant. 280 The apostle repeats the word “all” five times in the verses 1 to 4, to confirm that God impartially and generously gives His gifts to all; and yet He has pleasure only in those who respond to His love by sanctification. Gifts, although presented to all, yet the reward is only given to those who are sanctified to the Lord. Although the majority of the congregation in the church of Corinth were from the Gentiles, yet they had knowledge of God’s dealings with His old people; of how he chose them, brought them out of Egypt; how He shadowed them with a cloud, as a sign of His exalted care for them, as though they were protected underneath His wings; and how He crossed with them over the sea, to separate them from Pharaoh and his pagan soldiers. Despite all that, with most of them God was not pleased, because they did not respond, in a practical way, to the call they were called How then, could men of the New Covenant dare to enter with their complete free will into the temples of the idols to partake of their banquets, and assume that God was pleased with them. In other words he tells them that God brought His people out, and separated them from the pagan atmosphere, into which you go with your own free will. The old people enjoyed being brought out from Egypt, and being liberated from the bondage of the devil. It is obvious that the amazing cloud that shadowed them in the wilderness have realized three jobs: It was in the shape of a pillar that led and guided them in the wilderness by day. It was a pillar of fire that gave light to the camp by night. It was a cover to protect them from the heat of the sun (Psalm 105: 39). “All were baptized into Moses in the cloud and in the sea” (2) On account that the Corinthians probably assumed that once they were baptized, they would definitely enjoy the eternal glory; and by having a strong conscience, they could go into the idol temples, and partake of their banquets, without getting defiled, nor deviated from the holy life; he presented to them the old people of Israel, who were baptized through walking underneath the cloud and crossing over the sea, Yet with most of them God was not pleased. Although baptism is necessary for salvation, Yet he who is baptized, but does not walk as a son of God, and becames slothful in the truth, will perish. The apostle Paul believes that the church of the Old Covenant in the days of the prophet Moses, have symbolically gone through baptism, on account of that the Red Sea refers to the font of baptism, and the cloud that covered them refers to the Holy Spirit; according to the saying of the Holy Book: “You blew with Your (Spirit), and covered them” (Exodus 15: 10). The symbolism of crossing over the Red Sea to baptism, appeared in the Old Covenant itself, when the prophet Isaiah saw the arm of God (a symbol of Christ) awaken from the grave to destroy the enemy (the devil), namely the serpent dwelling in the great deep; opening the road to conquest before His children to cross over through the waters and be saved. The prophet says: “Awake, awake, put on strength, O arm of the Lord! Awake as in the ancient days, in the generations of old. Are you not the arm that cut Rahab apart, and wounded the serpent? Are you not the one that dried up the sea, the waters of the deep sea; that made the depths of the sea a road for the redeemed to cross over? So the ransomed of the Lord shall return, and come to Zion with singing, with everlasting joy on their heads; They shall obtain joy and gladness, And sorrow and 281 sighing shall flee away (Isaiah 51: 9-11). The three screams to wake up: “Awake, awake, awake” are a proclamation of the power of the resurrection on the third day, granted to the redeemed of the Lord in the font of baptism through the three plunges in the name of the Holy Trinity. Again, he asks the Lord who worked in the old through the symbol of the crossing over, to work now as well to let His redeemed cross over through the water, to bring them over to the eternal joy, the kingdom of God, from which sorrow and sighing will flee away. The prophet Isaiah saw the destruction and wounding of the serpent, the killer of mankind!! In the crossing over, he saw living divine concepts of the work of baptism in the life of the believers, and their conquest through the Lord who is risen and arose them together with Him; He saw the destruction of the old serpent. Paul says that the Jews were under the cloud, as a reference to that everything are to be understood as a portrait of the truth proclaimed to us. Under the cloud they took refuge to be saved from death, as an example of baptism. As when the crossed over the Red Sea, they were saved from the Egyptians who died in it. (Exodus 4: 28-29); And their death was a symbol of our baptism that brings our enemies to death1. (Ambrosiaster) The salvation of Israel from Pharaoh was through the Red Sea; And the salvation of the world from sin is through the sanctification and cleansing with the washing of water by the word of God (Ephesians 5: 26) 2. There, God sent Moses to Egypt, And here, the Father sent Christ to the world. Moses’ mission was to bring the persecuted people out of Egypt; And Christ’s mission is to save the whole people of the world from under the authority of sin. There, the blood of the lamb was the sign against perdition; And here, the blood of the blameless Lamb – Jesus Christ – is doing the same3. (St. Cyril of Jerusalem) When the people came out of Egypt by their own free will, and escaped from the authority of the king of Egypt by crossing over the water of the Red Sea, Water killed the king and his entire army. Who could be more clear than that, as a symbol of baptism?! The peoples of the world are saved by the water, forsaking the devil who brought them under submission, and is destroyed in the water4. (The scholar Tertullian) The cloud is the grace of the Holy Spirit, while the sea refers to baptism. (Theodoret, Bishp of Cyrus) What happened then, when the cloud covered the people, was according to the apostle, a symbol of the secret of baptism. But the Lord Christ Himself who has done all that, enters now the water of baptism before His people with the pillar of His own body5. (Maximus, Bishop of Torin) The Jewish people have actually gone through the oldest form of baptism1. 1 CSEL 81: 107. 2 Cat. Lect. 3: 6. 3 Mystagogical Lecture 11: 3. 4 De Baptismo 9. 5 Sermons 100: 3. 282 (Cyprian, the martyr) The Red Sea which received the Israelites who did not fear it, and saved them from the evil of the Egyptians who chased them, has been – beside all the events of the exodus – a symbol of the salvation to be consummated in baptism. Egypt here actually symbolizes this world in which we go through the afflictions of the evil life we live; The people are those baptized; the water is the medium of salvation; and the Pharaoh and his army, are symbols of the devil and his hosts2. (St. Dedymus the blind) The sea symbolizes the baptism by water; while the cloud symbolizes the grace of baptism by the Spirit. (Theodore, Bishop of El-Messisa) As the cloud, being a symbol of the grace of the Spirit has covered the Israelites and protected them against the Egyptians, This same grace is a shield that protects us against the tricks of the devil. And as their crossing over the Red Sea protected them against their enemies and granted them a true liberty, Baptism protects us against our enemies . And as the Israelites lived under the law of Moses, We live in baptism clothed with the spirit of adoption, heirs of the covenants, and of the confession in harmony with the commandments of Christ3. (Gnadius, Patriarch of Constantinople) “All ate the same spiritual food” (3) Calling the Lord a spiritual food and drink, the apostle suggests that he knows that the human nature is not simple, but it includes a mental part mixed with a sensual one; and each part needs a certain kind of food: sensual food to sustain our bodies, and spiritual food to sustain our souls4. (St. Gregory, Bishop of Nyssa) The body of Christ is that secret; and therefore, this food is not material but spiritual5. (St. Ambrose) All those who ate that bread (the manna) died in the wilderness, But this food which you eat, the living bread coming down from heaven, vitalizes the eternal energy of life; Whoever eats it will never die, for it is the body of Christ (John 6: 49-58). While that manna was corruptible if kept to the next day, this One is incorruptible, and whoever taste it in a holy way, will be incorruptible as well. While for those in the wilderness, water erupted from the rock, For you, blood flows from the side of Christ. For the former, water was just enough for some time, but for you Christ’s blood will satisfy you eternally6. (St. Ambrose) 1 Letter, 73. 2 De: triantate 2: 14 PG 39: 697 A. 3 Gennadius of Constantinople )Pauline Comm. Form the Greek Church). 4 On Perection. 5 The Mysteries, 58. 6 The Mysteries 8: 48. 283 Paul calls that food as ‘supernatural’ (See Exodus 16: 11-36), granting him who eats it the power of the Holy Spirit; Yet eating it would not make the people spiritual, unless they receive it as is befitting. (Theodor, Bishop of El-Messisa) “And all drank the same spiritual drink; for they drank from that spiritual Rock that followed them, and that Rock was Christ” (4) It seems that some Corinthians leaned upon having communion of the body of the Lord in the Sacrament of the Eucharist, as a confirmation of their salvation, yet with slothfulness in their behavior, demonstrated in partaking of the banquets of the idol temples. That is why the apostle reminded them of the old people who, although they have all eaten one spiritual food (the manna), a symbol of the body of Christ (John 6: 31), the bread coming down from heaven, that gives life to the world (33), the bread of life (48), Yet, having not been sanctified to the Lord, they all perished. Did the rock actually followed them? Or the talk here is symbolic? The old Jews used to believe that this source of water actually followed them all along their journey, ascending mountains, and descending to valleys; quoting the song that said: “Spring up, O well! All of you sing to it! – the well the leaders sank, dug by the nation’s nobles, with the scepter, with the staff” (Numbers 21: 17-20). Having been provided in a supernatural way, it was called ‘spiritual drink’, though it was regular water to satisfy the bodies of a multitude of about 2 million persons. Described as ‘a brook’, ‘flood’, ‘drain’, and a ‘rive’r, coming down from Mount ‘Horeb’, not to gather into a basin, but to form a river that followed them all along their journey in the wilderness, then flowed down to the sea (Numbers 43: 5). If it is said that nothing of the sort is there now in that region, the answer is that it was a divine gift to that specific people in that specific time, as a sign of God’s care for them; the same way He granted them the manna from heaven; to feed two million people all along those forty years in the wilderness. The apostle says these things to tell us that, as the Israelites profited nothing from that great gift they enjoyed; the Corinthian Christians, as well, would profit nothing from the holy baptism, nor from the holy communion, unless they lead a life befitting this grace1. (St. John Chrysostom) As the rock that followed the people of Israel in the wilderness, did not contain inside it a source of water that flowed into glorious rivers; So did the divine Word who conformed the creation from naught2. (St. Ephram the Syrian) Calling Christ a ‘lamb’ (John 1: 29), a ‘bull’ (Ezekiel 43: 19), or ‘the Lion’ of the tribe of Judah; does not mean that we worship a flock of lambs or a herd of beasts; And calling him a ‘Rock’, or ‘Mount Zion’, (as in Him we find an example of the church), does not also mean that we worship a rock or a stone. A sign is sometimes used as a name of the one concerned, the way the Holy Spirit descended in a bodily form like a 1 On 1 Cor., Hom. 23: 3. 2 Hymns on Paradise 5: 1. 284 dove upon Him (Luke 3: 22); And the beaten rock was called ‘Christ’, being a symbol of Christ1. (St. Augustine) That surely refer, not to His deity, but to His body, that flowed on the thirsty hearts of the people with a stream of the His perpetual blood2. (St. Ambrose) & (Father Caesarius, Bishop of Arl) The manna and the water from the rock have been called ‘spiritual’, on account of that they did not come according to the laws of nature, but by the power of God working independently from the natural elements (Exodus 16: 11-36; 17: 1-7). Those things referred to the Lord Christ3. (Ambrosiaster) We as well, will become a rock, imitating, as much as possible, by our ever-changing nature, the perpetually unchanging nature of the Lord4. (St. Gregory, Bishop of Nyssa) The spiritual rock is every disciple of Christ, from which all will drink; And upon these rocks every word of the church is built; and its policy conformed to it; As God builds His church in every perfect person who connects in harmony between the words, the works, and the thoughts, and is filled with blessings5. (The scholar Origen) “But with most of them God was not pleased, for their bodies were scattered in the wilderness” (5) The cause of the perdition of the old people were their “playing” (7), “sexual immorality” (8), “tempting the Lord” (9), and “murmuring” (10); Hence the commandment of the apostle came: “ Flee …” (14). After the old people enjoyed being covered by the cloud, crossed over the sea, ate the manna from heaven, and drank the water from the rock that followed them, God was not pleased with most of them, for they saddened the Holy Spirit of God, and did wrong to the divine Grace. They started by the Spirit, but consummated by the body. Because the Israelites were not yet in the promised land when God did all those things with them, God visited them with a double chastisement: Beside punishing them severely, He did not allow them to see the land to which He called them6. While debating with his listeners, the apostle did not command them, but he rather counseled, and even supplicated to them7. (St. John Chrysostom) Paul intends to remind us that we are not saved, merely by receiving the free grace of God, but by proving that we wish to accept it; As the Israelites have received it, but proving that they were not worthy of it, they were not saved1. 1 Ep, 169: 9. 2 The Holy Spirit 1: 2. 3 CSEL 81: 108. 4 On Perfection. 5 Commentary on Matthew, 12: 10. 6 On 1 Cor., Hom. 23: 4. 7 On 1 Cor., Hom. 24: 2. 285 (The scholar Origen) b- A warning against evil temptations: “Now these things became our examples, to the intent that we should not lust after evil things as they also lusted” (6) The Corinthians were like the old Israel, having received a multitude of divine gifts, yet, instead of thanksgiving and sanctification, they murmured, and came under the danger of perdition that dwelt upon the Israelites in the wilderness. As the gifts were intended to be symbolic, it is the same way with the chastisements. Baptism and communion, symbolized in the prophecies, together with the punishment of those unworthy for these gifts, were intended for our sake, to learn from those examples, how we are committed to watch our steps carefully2. (St. John Chrysostom) “And do not become idolaters as were some of them. As it is written: ‘The people sat down to eat and drink, and rose up to play” (7) St. Paul considered partaking of the pagan banquets in the idol temples, as an actual fellowship in idolatry. “and rose up to play” The Jews generally understood “playing” here as unclean practices accompanying idol worship, like dirty dancing. Notice how Paul calls the Israelites “idolaters”, then follows by giving examples to support his allegation against those sins, And gives us, as well, a reason for their idolatry, namely, ‘gluttony’3. (St. John Chrysostom) “Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell” (8) In the book of Numbers (25: 9), it came that 24 thousands died, So why say here that 23 thousands did? This was because the Lord commanded Moses to take all the leaders of the people and hang the offenders before the Lord out in the sun. Those counted about one thousand, to be added to the 23 thousands who died by the plague. “Nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents” (9) Here he refers to “Christ” in the New Covenant, who was called ‘Jehovah’ in the Old Covenant; and whom the Jews tempted by denying His divine care, and murmuring against Him. “Nor murmur, as some of them also murmured, and were destroyed by the destroyer” (10) Because of the manna, the Jews murmured against Him, assuming that the divine promises provided to them while in Egypt were not realized, and were consequently destroyed by the serpents and the plague. In the way same way the Israelites murmured against God and His prophet Moses, the Corinthians also did against God and His apostle Paul. The Israelites also murmured after the death of Korah and his company (Numbers 16: 41, 49); and their murmur against Moses and Aaron was counted as though against 1 Comm.. On 1 Cor., 4: 45: 2-5. 2 On 1 Cor., Hom. 23: 4. 3 On 1 Cor., Hom. 23: 4. 286 God Himself (Exodus 8: 16). Quoting that, the apostle Paul counted the murmur by the Corinthians as against Christ and against His apostle. It is requested, not only to suffer for the sake of Christ, but also to endure your suffering calmly and with gladness, as this is the nature of the crown of the perfect wrestler; Otherwise we would be worthy of chastisement. That is why the apostles rejoiced when they were beaten; and why the apostle Paul was glorified in his sufferings1. He exhorts us to get rid of this sin as fast as we can2. (St. John Chrysostom) It is befitting of the Christian never to murmur, whether in his need of the necessities, or in the labor and suffering; As, together with the commitment to these things, he has got an authority to enjoy3. (St. Basil) “Now all these things happened to them as examples, and they were written for our admonition, on whom the ends of the ages have come” (11) He called them “examples” and said that “they were written for our sake”; then he referred to the end to remind us of the end of all things; when the punishment would not be only temporary, then would come to an end, but an eternal punishment. The punishment here would end with the end of the present world, But in the world to come it would be perpetual4. Again he takes pride away from those who assumed that they are on a high level of knowledge. As, if those who have got such great privileges could not alter God’s ordinances toward them, How much more would it be for us, unless we become wise5? (St. John Chrysostom) If we should give greater care concerning these things, we are committed to take care not to wound the weak consciences of our brethren, and sin to Christ, when we cause the perdition of those for whose sake Christ died; When we sin to Christ, we shall fall under punishment, because the souls of those who perish because of us, will be sought from us6. (The scholar Origen) “On whom the ends of the ages have come” (11). By this he probably means that the time of the Old Covenant has come to an end by the beginning of the New Covenant; Or that the fullness of time has dwelt by the coming of the Messiah the Savior of the world, whose day the men of God have for long desired. This was written for the sake of the apostle Paul, and of the Christians in his time, and “for our admonition”, namely, for all the believers in the world along all generations; as the word of God is alive and active; and the Holy Book is for every man, and for every era. 1 On 1 Cor., Hom. 23: 4. 2 On 1 Cor., Hom. 24: 2. 3Letter 22: 2. 4 On 1 Cor., Hom. 23: 5. 5 On 1 Cor., Hom. 23: 5. 6 Commentary on Matthew, 13: 22. 287 By saying “the ends of ages” (11), he also refers to that, as the salvation has been realized by the cross of the Lord Christ, His resurrection, and His ascension, the plan of God is consummated, and His divine ordinance is realized, until He comes to carry us on the clouds. That is why the world is considered as at the ends of ages. Paul refers to the ends of ages to put fear in the hearts of the Corinthians; for the punishments to be, would have no time limits, but are eternal, contrary to the punishments that dwell in this world which will end with our present life1. (St. John Chrysostom) “Therefore, let him who thinks he stands, take heed lest he fall” (12) The true believer, although he believes in God’s work in his life, yet he has to stay alert lest he would lose his faith, or lest he would fall from the holy life in the Lord, in which he enjoys the divine grace. He who does not stand fast in his union with God, and in his worship by the spirit, truth, and walking by love, would fall in the darkness and the hardness of heart. Here the apostle warns him who leans upon himself, and who assumes that because he loves God, and has got divine and heavenly gifts, he would never fall. As long as we are in the body, we are committed, together with our enjoyment of the rich grace of God, to walk cautiously, as there is no one who would never err. The devil, attempting to destroy us, sometimes through making us despair of our sins, and other times by a vain sense of security, and false self-confidence, leads us to forget our weakness, and stop resorting to the refuge of the divine bosom, to find protection and abidance. Our hope in salvation fills our hearts with joy, and our humility before the Lord, would make us stand fast in this hope, and would double our external joy. Standing fast here lacks security, until we quit the currents of the present world, and resort to the calm port. Therefore stop feeling haughty being steadfast, but take heed lest you fall; For if Paul, who is more steadfast than us, fears that, how much more would it be fitting of us to take heed2?! Because he who reviles others would probably fall in the same sins; the blessed Paul advises us “Let him who thinks he stands, take heed lest he fall” (11) 3. Because the most prominent military tactic is to know how to stand fast, on which much would depend, the apostle refers often to it, saying: “Watch, stand fast in the faith” (1 Corinthians 16: 13); “Stand fast in the Lord” (Philippians 4: 1); “Let him who thinks he stands, take heed lest he fall” (12); and, ”Having done all, to stand” (Ephesians 6: 13). He, undoubtedly means the sound way to stand fast, recognized by those with experience in wars. If coaches of boxers and wrestlers are keen to underscore this point to their players, namely, to stand fast, how much more would it have priority in wars and military tactics4! (St. John Chrysostom) 1 On 1 Cor., Hom. 23: 5. 2 On 1 Cor., Hom. 23: 5. 3 In Tittus. Hom. 5. 4 In Ephes., Hom. 23. 288 Paul says this to those who, thinking that they have reached a higher level of knowledge, assume that they have the right to eat anything. regardless of the offense they may cause to their weak brethren. He tells them that they are actually have gone down to a lower level because of the teachings of the false teachers1. (Ambrosiaster) “No temptation has overtaken you except such as is common to man; But God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (13) What dwelt upon the church in Corinth, of contentions and controversies, are because of not being preoccupied with the new life in the Lord; St. John Chrysostom interprets the expression “ such as is common to man”, as being little, short termed, and moderate. As what dwelt upon the church of Corinth is considered as temptations, not as serious as what dwelt upon the Israelites in the old days. “God is faithful”, while the devil is deceptive and a liar. He who leans upon God will be secure, and will bear a divine power; Faithful in His promises, God would never destroy the hope of His children in Him. In His faithfulness and His wisdom. He would not allow for His believers to bear beyond what they can bear. Knowing the possibility of everyone, He would only allow for the kind and extent of temptation for his edification. It is enough for us to believe that God is faithful; to holding fast to His promises; to have confidence in His compassionate fatherhood; and to be aware of His wise care; All that would grant us the strength to go through the temptation, without feeling that it is beyond our ability to bear. He give two promises: the first is that He will not allow us to be tempted beyond what we are able to bear; and the second is that with the temptation, He will make a way of escape. All circumstances and events are in the hand of God the Almighty, allowing them according to His wisdom, and for our edification, if we respond to Him and believe in His fatherhood. Having put the fear in them by presenting those old examples; and having warned them, saying: “Let him who thinks he stands take heed lest he falls” (12); Although they went through several temptations, and suffered many fears, yet he also says to them: “I was with you in weakness, in fear, and in much trembling” (1 Corinthians 2: 3). And lest they might say: [Why should you terrify us and warn us? We also have our experience, and have gone through our share of troubles, persecutions, and many continuous dangers]; He says: “No temptations have overtaken you except such as is common to man” (13); and says as well: “I speak in human terms because of the weakness of your flesh” (Romans 6: 19); You have not gone through a danger that threatens death, nor a temptation that ends in slaying; as he says to the Hebrews: “You have not yet resisted to bloodshed, striving against sin” (Hebrew 12: 4) 2. He says: Those little temptations, although we can bear on our own, Yet we seek God’s help, and ask Him to give us the perseverance, and grants us the comfort, to go through them and be able to bear them3. 1 CSEL 81: 111. 2 On 1 Cor., Hom. Hom. 24: 1. 3 On 1 Cor., Hom. Hom. 24: 1. 289 (St. John Chrysostom) If the whole creation will eventually dissolve, and the form of this world is going to change; Why should we marvel, being a part of it, to share in such an expected general suffering, and are allowed to be delivered to sorrows according to the measure of our endurance, when He will not allow us to be tempted beyond what we are able; and with the temptation He will also the way of escape, that we may be able to bear it1?! “God have arranged all things by measure and number and weight” Wisdom 11: 20); He tempts all those who strive in the true religion, by sorrow; but not beyond their strength to bear; To all those who should show that, amid their sorrows, they keep on giving Him thanks, “He has given them tears to drink in great measure” (Psalm 80: 5) 2. I am totally convinced that if there is a voice to move the good God, He will make His mercy at hand, and will even “give, together with the temptation the way of escape, that you may be able to bear it” 3. (St. Basil) Why was this written if we are now granted the conquest over all the temptations by merely enduring them through our strong will4? (St. Augustine) Paul exhorts the Corinthians to avoid any contact with idol worship, to separate themselves from it, not only by their bodies, but also by their minds; to destroy any form of temptation; because he who is preoccupied with idols, will be affected by them; Leaning upon idols is an escape from God5. (Ambrosiaster) The temptations that happen through the devil, are not by his own power, but through allowance from God, either to chastise us (punish us), or, because of His love for us, He intends to test us and train us. There are different kinds of temptations: the temptation in which Judas fell for selling his Lord, differs from that in which Peter fell by denying Him because of fear. I believe that there are general temptations through which all men may go because of human weakness, however good their behavior is. As an example, when someone gets angry with another who tries to guide him to the way of truth, in contradiction of the tranquility required by Christianity. Saying: “No temptation has overtaken you except such as is common to man”; then adding: “But God is faithful who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (13), the apostle Paul clearly shows that we do not pray, not to be tempted , but not to be led into one we cannot endure; Because if we fell into a temptation we cannot endure, we would be led into a temptation6. (St. Augustine) 1 Letter 139. 2 Letter 219. 3 Letter 256. 4 Letter 179 to Bishop John. 5 CSEL 81: 113. 6 Sermon on the Amount 2: 34. 290 Paul did not pray not to be led into temptations; for he who is not tempted will not be justified, but prayed to be able to endure his temptations as he should be1. (Severian, Bishop of Gebalah) Many are overcome by temptations they are not able to endure. What God grants us, is not a confirmation that we will endure the temptation, but the possibility of becoming able to endure it2. (The scholar Origen) “Lead us not into temptation”. Here, there will be an important question: If we pray not to be led into temptation, how could our strength to endure be justified; according to the saying: “Blessed is the man who endures temptation” (James 1: 12)? The phrase: “Lead us not into temptation” does not mean “Do not allow us to go through a temptation”; As the righteous ‘Job’ has been tempted, yet he did not fall into temptation, having not blasphemed God as the evil tempter wanted him to do. So have Abraham and Joseph been tempted, yet they did not fall into temptation, having not surrendered their will to the tempter. This phrase was followed by: “Save us from the evil one”; namely, ‘Do not allow the evil one to tempt us beyond our ability to endure, but “With the temptation, also make the way of escape, that we may be able to bear it” (13) 3. Every man is attacked according to his ability to endure. The evil spirits are not all of the same viciousness or power; the beginners and weak among men, are first attacked by weak spirits, which if defeated, more powerful spirits may follow, that the soldiers of Christ cannot resist on their own; as even the strongest of saints are not able to match the power of those mighty enemies, unless the Lord of struggle Himself – Jesus Christ – come to his aid and confront the increasing power of the charging warriors; and “with the temptation, also make the way of escape, that we may be able to bear it” (13) 4. (Father Cerinus) On the same result, the apostle Paul says: “Therefore let him who thinks he stands, take heed lest he falls. No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (12, 13). For when he said: “Let him who thinks he stands, take heed lest he falls”, he gave the chance for free will on his part; knowing for sure that having gained the grace, man may stand fast through strife, or fall through slothfulness. But adding: “He will not allow you to be tempted beyond what you are able”, the apostle Paul rebukes them for their weakness of heart, having been unable to endure the attacks of the spiritual evil spirits, against whom, he and the other perfect men war every day; saying to the Ephesians: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age , against 1 Pauline Commentary from Yhe Greek Church. 2 De Principiis 3: 2; 3. 3 Cassian: Conferences 9: 23. 4 Cassian: Conferences 7: 20. 291 spiritual hosts of wickedness in the heavenly places” (Ephesians 6: 12). And when he adds: “But God is faithful, who will not allow you to be tempted beyond what you are able”; he surely does not mean that they would not be tempted, but would not be tempted beyond what they are able to endure. The first phrase refers to man’s free will, while the second one refers to the grace of God who makes the impact of the temptations lighter1. In case we are overcome by carnal covetousness, and became slaves to them in this battle, we would not be bearers of the sign of freedom nor of power, and we would be considered as unworthy, and be removed from the strife against the spiritual hosts; as “Whoever commits sin is a slave of sin” (John 8: 34). Then the apostle would call us “adulterers”, whom “no temptation has overtaken except such as is common to man”; As, if we cannot realize the power of the mind, we would not be worthy to enter into a stronger struggle against evil, on a higher level, if we could not manage to submit our weak bodies that resist the Spirit2. (St. John Cassian) “Therefore, my beloved, flee from idolatry” (14) He speak as to wise men, asking them to judge for themselves (15) in two things: “Are not those who eat of the sacrifices, partakers of the altar?” (18). “You cannot drink the cup of the Lord and the cup of the demons; You cannot partake of the Lord’s table and of the table of demons (21). Concerning the fellowship, the cup which we bless, is a fellowship and a union with the blood of Christ; and the bread we break, is a fellowship in the given body of Christ,. Through our communion of them, we become one with the slain Christ,, and we enjoy a fellowship with one another (15-17). In a similar way, he who eats in an idol temple, is partaking of the table of idols to the account of demons; which would keep, even those with strong conscience, away from the table of the idols. Recognizing the danger that confronts them, the apostle, with the spirit of fatherhood, cries out to them: “My beloved!”! God, on His part, is faithful and Philanthropic; We, on our part, are therefore committed to respond to His faithfulness and love, by fleeing away from idol worship, and from partaking of their banquets; fleeing from anything that could lead us to sin. c- A commitment to wisdom: “I speak as to wise men; judge for yourselves what I say” (15) If they count themselves as wise, let them walk with wisdom and reason; to realize that fleeing from idols is the way of true wisdom. d- It is either a fellowship with God or a fellowship with demons: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (16) Listen to the blessed Paul; how he refers to these awesome sacraments, and gives the name “the cup of blessing” to that extremely awesome and fearsome cup! Yes, It is a 1 Cassian: Conferences 13: 13. 2 Institutions 5: 16. 292 worthy name; because when I call it “blessing”, I mean (thanksgiving), and so reveal the treasure of the goodness of God1. (St. John Chrysostom) This cup, or rather its contents, that is sanctified by the word of God, is the blood of Christ. Through these elements, the Lord intends to grant us His body and blood He delivered for the forgiveness of sins. If you receive them with worthiness, you, yourself, will become what you receive; namely, you will become a member of the body of Christ2. (St. Augustine) “For we, being many, are one bread and one body, for we all partake of that one bread” (17) He calls the people of the Old Covenant “Israel after the flesh” (18); whereas the church of the New Covenant, he calls “Israel after the Spirit”. The way the old Israel enjoyed the unity through the altar, and partook together of the sacrifice; So it is with the New Israel, who enjoy the unity through the sacrifice of the Eucharist, for the whole church to become one bread. What is this bread? The body of Christ.And what will those who partake of it become? The body of Christ, not many bodies, but one body. … The way the bread is formed of many grains of wheat before it becomes one bread, when the wheat grains, although they actually exist, do not show any more because of the unity together; So we will unite together, one to another, and with Christ, will not have a body to this, and another to that, but it will be one and the same body for all. Hence he says: “for we all partake of that one bread” (17). Now, if we enjoy the same bread, and all become the same body; Why then do we not show the same love, to become one3? (St. John Chrysostom) Every soul that receives the bread coming down from heaven, is a house of the bread, the bread of Christ, feeding and having her heart strengthened by the heavenly bread dwelling in her. Hence Paul says: “We are one bread”. Every faithful soul is ‘Bethlehem’, and also called ‘Jerusalem’, as on her will dwell the peace and tranquility of the higher Jerusalem, namely heaven. This is the true bread which, after being broken to pieces, will satisfy the whole humanity4. (St. Ambrose) From the bread you may learn how you should cherish unity. Before turning into bread, it was formed of scattered multitude of wheat grains; then ground, and united together to become dough by water, then baked by fire to become bread. So are you, after being scattered, you are ground through denying the devil, when you come to the baptism by water, and the humility of the fire of your fasting to take the final form of bread5. 1 In 1 Cor., Hom. 24: 3. 2 Homily 227. 3 In 1 Cor., Hom. 24: 4. 4 Letter to Priests, 45, FC 26: 263. 5 Sermon 227 FC 38: 107. 293 He who eats the body of Christ and drinks His blood as is befitting, will join the unity of the body; Whereas the heretics and the dissidents, although they can partake of the sacrament, yet without getting any benefit, but rather for their own harm, as they increase and not decrease their punishment1. (St. Augustine) “Observe Israel after the flesh; Are not those who eat of the sacrifices partakers of the altar?” (18) I implore you to meditate in how he did not describe the Jews as partakers of God, but said that they are “partakers of the altar”; as what was put on it got burned; Whereas, concerning the body of Christ, it is different. How? We would be “partaking of the body of the Lord Himself”, and not of the altar2. (St. John Chrysostom) “What am I saying then? That an idol is anything, or what is offered to idols is anything? (19) “But I say that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons” (20) Although the idol is nothing, with no authority nor power; the sacrifices offered to it are offered to demons, and not to God; And he who partakes of them will have fellowship with the demons. The true believer would not have fellowship with Christ and with demons at the same time. Although the idol is nothing, yet this does not mean that the sacrifices offered to it are nothing as well; namely are not considered as sacrifices, and hence the believer can partake of them; For what are offered are sacrifices to the demons, and partaking of them would imply a fellowship in the worship of demons. Therefore, do not hasten to indulge in controversial things! If you are the son of the king, and has the right to partake of the royal banquet; Would you forsake it and partake of that of the prisoners in the lower dungeons?! Would your father allow you to do such a thing?! Would he not pull you back, not to spare you the harm that this would entail, but because this behavior would be a disgrace to your honorable royal status3. (St. John Chrysostom) It is obvious that what would be judged in the pagan practices, by the true religion, is not the mere offering of sacrifices (as the old saints have offered them to the true God); but because they are offered to vain gods and evil demons4. Unknowingly partaking of eating of what was offered to idols, is not considered a sin. Any produce of the earth, belong to its Creator; as “The earth is the Lord’s and all its fullness” (Psalm 24: 1; 1 Corinthians 10: 25-26; 1 Timothy 4: 4); and “”Every creature of God is good” (1 Timothy 4: 4). And yet, any of the earth’s produce offered to idols, are considered unclean, and to partake of them would be a sin5. (St. Augustine) 1 City of God 21: 25. 2 In 1 Cor., Hom. 24: 5. 3 In 1 Cor., Hom. 24: 5. 4 Ep. 102: 19. 5 Ep. 47: 4. 294 The way the bread and the wine in the holy sacrament of the Eucharist are counted as regular bread and wine before the invocation of the holy Trinity; Yet after it, the bread becomes the holy body of Christ, and the wine would become the holy blood of Christ; In the same way, the food offered to the demons, although appearing as regular food in nature, yet it becomes unclean through the invocation of the evil spirits1. (St. Cyril of Jerusalem) Paul says that behind the surface of the idol, there is a demonic power that would corrupt the faith in the One God2. He who drinks the cup of the demons reviles the cup of Christ; and he who partakes of the table of the demons, rebels against that of the Lord, namely His altar, and crucifies Him again3. (Ambrosiaster) “You cannot drink the cup of the Lord and the cup of demons; You cannot partake of the Lord’s table and of the table of demons” (21) According to company abroad can in the round (1 Kings 18: 21), but the right that can not be achieved only through virtual formality “Or do we provoke the Lord to jealousy? Are we stronger than He?” (22) The apostle considers him who partakes of the table of the idol as provoking the Lord to jealousy on His people and His temple. Idol worship is considered as adultery, namely, delivering the heart that belongs to God, to the devil; like a matrimonial betrayal. It is befitting of the soul to be faithful to her union with her heavenly Groom, and not exchange Him with another. “Are we stronger than Him?” He is threatening the disobedient who rebel against the Lord by worshipping the idol; how could they stand against such a threat?! He who partakes of the table of the Lord, then partakes of the table of demons, would be provoking the Lord to jealousy, taking the risk of opposing the Lord Himself. “Do we provoke the Lord to jealousy? Are we stronger than Him?” Namely, Are we challenging Him to punish us by going to the adversaries, and by taking the side of His enemies4?! (St. John Chrysostom) 2- The believer’s position concerning whatever is sold in the meat market: “All things are lawful for me, but all things are not beneficial; All things are lawful for me, but all things do not edify” (23) After requesting from us to sanctify the congregation and everyone of its members, the apostle confirmed our commitment of not partaking of the tables of the demons, to be worthy of partaking of the table of the Lord. The other principle is to care for the edification of others; adding: “Let no one seek his own good, but that of others” (24); meaning: “Just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved” (33). 1 Mystagogical Lecture 1: 7. 2 CSEL 81: 114. 3 CSEL 81: 115. 4 In 1 Cor., Hom. 24: 6. 295 Although it is lawful for me to eat anything, yet this is not beneficial for me, if it implies grief and offense for those with weak conscience. The expression “not beneficial” hints to the destruction of the person meant by the apostle; whereas the expression “do not edify” hints to causing an offense for him1. (St. John Chrysostom) It is easy for the one who fearfully respect what is allowed, to feel terrified before what is forbidden2. (The scholar Tertullian) He who abuses what is lawfully allowed, will easily and strongly fall to doing what is lawfully forbidden3. (St. Clement of Alexandria) “Let no one seek his own, but each one that of others” (24) Meaning, let everyone live not for himself, but for the humanity around him. The Greek word translated as “that of others” refers to all and everything concerning his comfort, benefit, well being, and salvation. Hearing the apostle counsel the faithful members of Christ, according to the law of love, saying: “not to seek his own, but each one that of others” (24), Greed would jump with all its deceptions, to intentionally misinterpret the phrase “to seek what is of others”. But hear and listen, O greedy one; When the apostle says: “Let no one seek his own, but each one that of others”, he clarifies it in another location, saying: “not seeking my own profit, but the profit of many; … Imitate me, just I also imitate Christ” (33) 4. (St. Augustine) As an idol worshipper, seeking only what is his own, puts obstacles on the way of the conscience of his weak brother; It would be befitting of us to resist practicing what we desire, for the sake of the love of Christ, and the salvation of our brethren5. (Ambrosiaster) The question here is not, whether what you eat is with a good conscience, but if it is for the benefit of your brother6! (Occuminus) “Eat whatever is sold in the meat market, asking no questions for conscience sake” (25) Blood of the sacrifice was meant to be an offering to the idols; whereas a portion of the meat was burnt on the altar, another portion was eaten by the one offering the sacrifice, and a third portion was taken by the priest, who mostly gathered his portions to sell in the market place. To partake of eating together with the one who offers the sacrifice inside the temple is considered as a fellowship in idol worship, namely in the table of the idol; which is contrary to the table of the Lord; And whoever partakes of the 1 In 1 Cor., Hom. 24: 6. 2 The Appeal of Women 10-6. 3 Paedagogus 2: 1: 14. 4 Sermons on New Testament Lessons, 28: 6. 5 CSEL 81: 116. 6 Pauline Commentary from the Greek Church. 296 table of the idol will not be able to partake of the table of the Lord. But whatever is sold in the meat market could be purchased, asking no questions as to its source. “Nothing is to be refused if it is received with thanksgiving, for it is sanctified by the word of God and prayer” (1 Timothy 4: 4-5). “To the pure, all things are pure” (Titus 1: 15). Concerning the conscience, man can eat whatever is sold in the market, yet with wisdom, he should not purchase anything harmful or deadly. Along many eras some used to question whether what they purchase is the product of cruel and non-human labor of slaves abused by their owners?…. whether it is produced by a factory that works on the day of the Lord? …or whether the revenue of that business is used for things that are against the rights of others? It is not allowed to question nor to search whether the food was an offering to idols, but to eat everything simply and with thanksgiving … As this is the nature of things that bear no evil in its essence; and it is the intention of man that make them unclean; he says: “asking no questions” 1. (St. John Chrysostom) The conscience here does not refer to that of the person who knows for sure that there is nothing as idols; but that of the one who, seeing someone purchase food of what was offered as sacrifice to idols, feels that it is a sin2. (Severian, Bishop of Gebalah) “For the earth is the Lord’s, and all its fullness” (26) This, the apostle quoted from psalm 1: 24; and Deuteronomy 10: 14. What the earth produces of vegetable or animal food is a gift of God, even if abused by being offered to idols. It is a fruit of God’s love and care for man. If the earth, the fruit, and the animals, are all God’s creation; Nothing of them, therefore, is unclean; but would become as such through man’s intention or disobedience3. (St. John Chrysostom) Man commits no sin by unknowingly eating food that was previously offered to idols; As every vegetable or animal belong to God, its Creator4. (St. Augustine) 3- THE BELIEVER’S POSITION CONCERNING AN INVITATION TO A BANQUET IN THE HOUSE OF AN IDOL WORSHIPPER: “If anyone of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience sake” (27) Jews generally, when they were invited to dinner in the house of an idol worshipper, used to enquire and search many details to make sure that the food offered is not unclean. But a Christian shares the feelings of his friends as long as it is not at the expense of his faith; he accepts the invitation and asks no unwarranted questions. 1 In 1 Cor., Hom. 25: 1. 2 Pauline Commentary from the Greek Church. 3 In 1 Cor., Hom. 25: 1. 4 Letter 47. 297 Look at the apostle’s moderation; how he did not command, nor put a law committing us not to partake of an invitation by a non-believer1. (St. John Chrysostom) It is befitting of us not to be gluttonous and to eat only what is necessary. But if we are invited to dinner by a non-believer, we are told by the apostle to eat whatever is set before us, not to refrain from eating his luxurious food, but we should not covet it2. (St. Clement of Alexandria) “But if anyone says to you: ‘This was offered to idols’, do not eat it for the sake of the one who told you, and for conscience sake; for ‘the earth is the Lord’s and all its fullness’” (28). A believer can simply and innocently partake of the private banquets, even those held in the houses of idol worshippers, and it would not be counted as a fellowship in the tables of demons, nor a banquet of idols. Yet, if he is told by someone that the food was offered to idols, he should refrain from eating it for the sake of those with weak conscience. “Conscience I say, not your own, but that of the other…. Why is my liberty judged by another man’s conscience?” (29) He addresses those with strong conscience; who are sure that they are doing nothing wrong; Yet, by seeking what of others, and caring for those with weak conscience, they do nothing to offend them. As to saying: “Why is my liberty judged by another man’s conscience?” this is probably a protest by the one with strong conscience, asking the apostle, why should he not practice his own liberty, but act according to the conscience of the one with a weak conscience? To compare between the bread of the Lord (the Eucharist) and the regular food, the scholar Origen says that we enjoy the blessings of the bread of the Lord through our faith in it, As without faith, we shall not be sanctified. … And what defiles man is not the regular food itself, but the unclean conscience of man and his lack of faith, saying: It is not the food, but the conscience of him who eats it with doubt, that defiles the eater; For he who doubts is judged if he eats, eating without faith. Nothing is clean for him who is unclean and unbelieving; not in the thing eaten itself, but because of his uncleanness and lack of faith … What is sanctified by the word of God and by the prayer, does not sanctify the nature of him who eats it; Otherwise,, he who eats the bread of the Lord without worthiness, would be sanctified; and accordingly, no one would become weak, sick, nor would die. In the case of the bread of the Lord, It is only him who uses it with a clean mind and pure conscience, will profit from it3. (The scholar Origen) “But if I partake with thanks, why should I be denounced because of that for which I give thanks?” (30) Although the sun casts its rays on many corrupt locations, yet they return as pure as they were; We as well, living among the world, would remain pure if we so intend, 1 In 1 Cor., Hom. 25: 1. 2 Paedagogus 2: 10. 3 Commentary on Matthew, 11: 14. 298 through the great power given to us. You may say: ‘Why then would we refrain? Not to be unclean, far from it! But for my brother’s sake; not to have fellowship with the demons, and not to be judged by non-believers1. See how many reasons he produced to commit us to refrain from partaking of sacrifices offered to idols? … Because they are of no benefit, of no need, they may bring harm over our brother, because of the evil judgments of non-believers, of having a fellowship with demons, and of being a kind of idol worship2. (St. John Chrysostom) By saying: “I do not want you to have fellowship with demons” (20), he intends for them to separate their life and behavior from those who minister to the demons3. (St. Augustine) “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (31) It is befitting of the believer to glorify God even in his eating, drinking, or whatever he does. The way a son honors his father, and reveals his features in him by his respectful behavior, We, as well, even in our eating and drinking, should have our God transfigured in us, so that everyone would recognize in us our fellowship in the features of our God, and in our practicing His goodness, mercy, and holiness. While eating or drinking, a righteous man has in mind the commandment saying: “Whatever you do, do all to the glory of God” (31). If it is necessary to put a quick portrait of the unclean food, according to the gospel, we may say that it is that connected to gluttony, based upon the lowly love of money, or the servitude to the belly, that would have authority upon the soul4. (The scholar Origen) Aide, to do everything with reason, even in the simple things as eating and drinking, to the glory of God5. (St. Basil) To eat and drink to the glory of God, is to eat and drink after presenting glory to the Creator6. (Ambrosiaster) Do everything with reason to make others glorify God by you, and not be offended7. (Severian, Bishop of Gebalah) Even if I stretch my hands to give, I shall meditate in the law of God; If I visit the sick, my feet will meditate in the law of God; If I consummate all what is prescribed for my healing, I shall pray with my whole body what others do with their lips8. (St. Jerome) 1 In 1 Cor., Hom. 25: 2. 2 In 1 Cor., Hom. 25: 3. 3 Sermons for Christmas and Epiphany, sermon 17: 3. 4 Commentary on Matthew, 11: 12. 5 Letter 22: 2. 6 CSEL 81: 118. 7 Pauline Commentary from the Greek Church. 8 Hom. On the Psalms, Homily 1. 299 The apostle wants all our behavior to be in the presence of Christ as a companion and a witness; to do all the good things for His sake, being their source; and to avoid all what is evil for the sake of the fellowship with Him. He who knows that Christ is his Companion will feel ashamed to do evil. Christ is the Helper to do what is good; and the Defendant to confront what is evil1. (Maximus, Bishop of Turin) “Give no offense, either to the Jews or to the Greeks, or to the church of God” (32) It is befitting of the believer to be particulate in his behavior. to give no offense to a Jew or a Gentile who have not yet received faith, or to a Christian. Do all things delicately and orderly for edification. You should chose, and persist on choosing the right person, time, and place as is befitting; For if you take all these details in consideration, you will avoid every shadow and trace of evil2. Do not ever be an offense to those you encounter; Be cheerful, amiable, decent, and humble; And do not abuse your right as a guest by demanding an out of the ordinary kind of food3. (St. Basil) “Just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved” (32) The apostle presents himself as a role model; intending to win many, not to himself but for their salvation. What benefit would be acquired by the Christian congregation, in case of a calamity, if the ministers of Christ care only for themselves! And what an extensive harm, if “they seek their own, not the things which are of Christ Jesus” (Philippians 2: 21)!; if they lack the love that “does not seek its own” (1 Corinthians 13: 5); and if they fail to follow the lead of the one who says: “not seeking my own profit, but the profit of many, that they may be saved” (33) 4. [If I just please men, I would not be a servant of Christ. Namely, if the good things I practice are for the sake of getting human commendation; and if I get puffed up when I get commended, I am not a servant of Christ]. The apostle, therefore, although he intends to please all men, yet it is not to boast of their commendation, but because by commending him, they would edify themselves in Christ5. The apostle wants all believers to please all men, the way he does; not that gets inner satisfaction by their commendation, but because by pleasing them all, he can edify them in Christ6. (St. Augustine) It is not for the sake of the corruptible glory that he talks about the glory to come; but for the sake of his fellow believers and neighbors, to covet it and win their salvation1. 1 Maximus of Turin: Pauline Commentary from the Greek Church. 2 The Long Rules, 33. 3 Letter, 42. 4 Ep 228: 2. 5 Ep 228: 2. 6 Letter 231 300 AN INSPIRATION FROM 1 CORINTHIANS CHAPTER 10 GRANT ME TO PLEASE YOUR HEART O YOU WHO ENRICH ME WITH YOUR GIFTS Your amazing storehouses are open along all generations. You brought Your people across the wilderness. You granted them Yourself, a cloud to shade them by day. And a pillar of light to guide them by night. You gave them water from a rock that followed them. Yet instead of a thanksgiving sacrifice, they offered murmur and rebellion. And instead of getting attached to You, they worshipped a golden calf. You seek their pleasure in You, and You in them. But in stubbornness, hardness of heart, and thickness of neck, they provoked You to jealousy. Here I am in the wilderness of my life. You shade me with the wings of Your love, while on the cross. You led me to the River Jordan. And offered me Your Spirit to lead me by the spirit of love. To shine on me with the divine light, to enlighten my understanding. To flare my heart with the fire of divine love. Instead of the rock, You offered me Yourself with Your pierced side. To flow over me with the water of the Spirit. And to cleanse me with the precious blood. Grant me, instead of denial, to give You thanks. And instead of rebellion, to attach myself to You with obedience. And instead of dryness, to have my heart flared with love. Yes, You are my pleasure and the gladness of my heart. You, who find pleasure in me, a weak sinner. How can I pay back all that flow of gifts? I shall pay it back in Your children. Together with them, I shall become one indivisible bread. Yes, I shall abide with them in You, by Your holy body and precious blood. To become together with them, one in You. That is what brings pleasure to Your heart, O Grantor of unity. You have granted me liberty. All things are lawful for me; Yet, I shall only do what is beneficial to me as Your son. I shall only move with what edify my soul, and the souls of my brethren in You. I shall please You by pleasing those whom You love. I shall not seek what is my own, but that of Your beloved. To imitate You, O You who delivered Yourself for my sake; I shall deliver myself for the sake of my brethren. Grant me with Your Spirit, to share with You the cross of love. 1 Cassiodorus: Explanation of the Psalms 121: 9.
Welcome