Strife Since "The Priesthood of Christ" is the main subject of this epistle, where St. Paul presented the Lord Christ as the Great High Priest sitting at the right hand of the Father in heaven, the Holy of Holies, interceding for us by His blood, to make us enter the bosom of His Father, therefore, he concluded his epistle by saying that this amazing intercession is not granted to the lazy and negligent. Therefore, after discussing the living examples about the heroes of faith, he talks about our obligation to continuous struggle, without which we cannot enjoy the redeeming act of the Lord Jesus. 1. Strife and the cloud of witnesses 1. 2. Strife and reflecting on the Lord's suffering 2,3. 3. Strife till the end 4. 4. Accepting the divine chastisement 5-11. 5. Helping others 12-17. 6. The old Law and the new kingdom 18-29. 1. STRIFE AND THE CLOUD OF WITNESSES "Therefore, we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us..." [1]. Since we are weak and this represents a weight over the soul, and sin attacks us from every side, therefore, we have to struggle unceasingly, looking unto the cloud of witnesses surrounding us, so we may follow their example in witnessing to the truth. This cloud is for "us," not only so we may follow their examples but for "us" to help us in our strife by praying for us. St. Paul compares the saints to a cloud because the cloud is high up, and is transformed to rain to water the earth. Likewise the true believer lives in heaven, but he does not neglect the weak souls who are still carnal, but he prays for them so God may use him to help them, as rain which waters the earth by heavenly blessings and brings forth abundant fruits. When the Lord Jesus speaks about His second coming, He emphasized that He is coming on the clouds, surrounded by His saints, who are the spiritual cloud surrounding Him and carrying Him. Let us live as clouds seeking the heavenly matters, without ignoring our actual life on earth, so we may carry the Lord Jesus inside us and declare Him day after day, so He may be completely transfigured in us at the Last Day! In order to have fellowship with the "cloud of witnesses" whom St. Paul could not measure by saying "so great," and so that we may become a part in this divine cloud, we have to "lay aside every weight and the sin which so easily ensnares us." These matters defile our nature and deprive us of enjoying the new creation which we have received in baptism. In the book of Isaiah, he talks about the Lord riding on a swift cloud and coming into Egypt. (Is. 19:1) St. Cyril the Great states that this refers to St. Mary carrying the Child Jesus and escaping to Egypt. In the mean time, it refers to every pure soul who carries the Lord Jesus inside him, and rides as a light and swift cloud, not hindered by the weight of sin, and its pure nature is not defiled as well. Chapter 1 2 We desire to cleave to this great cloud of witnesses, the light and swift cloud carrying the Savior. This attachment is not just by mere talks or emotions, but rather by strife in the Lord, for St. Paul continues and says, "Let us run with endurance the race that is set before us" [1]. This means to run with patience the race so we may win the reward. As St. Athanasius of Alexandria says, [We encounter continuous tribulations, for “tribulation produces perseverance, and perseverance, character, and character, hope, and hope does not disappoint" (Rom. 5:4). Isaiah the prophet expects tribulations, therefore, he cries saying, "Come, my people enter your chambers, and shut your doors behind you; hide yourself as it were for a little moment, until the indignation is past" (Isa. 26:20)1.] St. Jerome says: [In this present age, we live in the valley of tears! This world is the place of tears not of joy, so it is appropriate for us not to laugh… however, the world to come is the place of joy... God made us enter as wrestlers in a race, where we have to struggle all the time... Thus, this place is the valley of tears where we should never be negligent, but endure sufferings and continue our strife2.] I would like to comment here on the real meaning of grief and joy. We shed tears of repentance, and feel deep sorrow for our sins. On the other side, we can't miss crying with the prophet David by saying: “Restore to me the joy of You salvation” (Ps. 51:12). Joy and Laughter, St. Jerome mentions here as something wrong are different, it means to be negligent of our salvation and laugh ridiculously at what we should sanctify... 2. STRIFE AND REFLECTING ON THE SUFFERINGS OF THE LORD JESUS "Let us run with endurance the race that is set before us, looking unto Jesus, the Author and Finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls" [1-3]. Since the testimony of the saints is our help in our struggle, where we follow their example and ask for their intercession, let us lay aside every earthly weight and the surrounding sin, so we may rise with the divine cloud and have the privilege of carrying the Lord inside us. The suffering of our Lord Jesus for us until death, death of the cross, is a fountain of divine blessings which support us in our struggle. St. John Chrysostom says: [Since the sufferings of those who are close to us motivate us to struggle, what about the sufferings of our Lord Jesus? Truly, His suffering and the suffering of the Apostles are a great consolation for us! My beloved, suffering accomplishes two great matters: it purifies us of our sins and grants us power as spiritual men3.] The Lord Jesus was called "the Author and Finisher of our faith," for He is the Leader of believers in the narrow road of perfection, where He crosses with them from glory to glory, where they enjoy perfection before the Father through their unity with Him. 1 Apol. De Fuga, 21. 2 On Ps. Hom. 16. 3 In Hebr. hom., 28:6,7. Chapter 1 3 The sufferings of the cross are unbearable and their shame is bitter, but in the eyes of the Lord Jesus, they are the subject of His joy for this is the road in which He carries us to His resurrection, where we sit on the right hand of His divine throne. By the Lord Jesus Christ, we rejoice in suffering, in spite of its bitterness, for we see the road of the Holies opened before us. The Lord endured sufferings for our sake, we as sinners, and not for Himself; how much more should we accept sufferings for our own sake, especially when we accept them in the suffering Christ! 3. STRUGGLING UNTIL THE END "You have not yet resisted to bloodshed, striving against sin" [4]. St. Paul did not present this commandment about the spiritual strife except after presenting practical and living examples of patriarchs, prophets, judges and kings. He clarified the capability of strife, for we are surrounded by a great cloud of witnesses working with us, and above all, the work of the Crucified Christ Himself in our lives. He accepted sufferings joyfully, and belittled the shame of the cross, which make us accept our spiritual strife until death with joy. St. John Chrysostom says: [Until now you haven’t endured death. You have lost wealth, dignity, exile from place to place…, but still you haven’t done what Christ did on our behalf. He shed His blood for us, but you haven’t done this, even for yourself. He struggled for the truth till death for your sake. However you didn’t yet pass through dangers that threatens your life, and let you face death4.] 4. ACCEPTING THE DIVINE CHASTISEMENT As long as we are God's children, God allows us to encounter tribulations and difficulties through our strife on this earth, not to condemn us, nor as a revenge, but to support us. He helps us not only through His gentleness and compassion, but also through chastening us for our spiritual benefit. Troubles for a true believer who is struggling lawfully is a clear indication of God's care for his edification. St. Paul says, "And you have forgotten the exhortation which speaks to you as to sons: 'My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom he receives." [5,6]. [Happy is the one who is chastened in this world, for God will never punish him twice (Nah. 1:9 LXX)5.] St. Jerome [When God rebukes us, it is to rectify us, and when He rectifies us, He preserves us6.] St. Cyprian [The soul does not return to God unless it is taken from the world. When the soul is strongly attached to the desires of the world, that are liable to defile and destroy it, nothing brings her back except pain and suffering. When one is chastised, he realizes that he is suffering because of sin. May he goes back to himself and say: "Lord be merciful to me, heal my soul for I have sinned against you" (Ps. 41:4). Lord chastise me by 4 Ibid., 29:1. 5 On Ps. 9:41. 6 Ep. 7:5. Chapter 1 4 afflictions, for you scourge every son you accept, except the Only Begotten Son who is sinless. Lord, I tell you "I have sinned against you.”7] St. Augustine says: [A father does not chastise his son except because he loves him. A teacher does not rectify his student unless he sees him responding. When the doctor stops caring for a sick person, this is a sign that he lost hope in his recovery8. ] St. Jerome also says:[Which is better: to enter the battle of chastisement for a short period of time and get wearied from carrying the heavy burdens of our equipment of war as weapons, then rejoice for we became victorious, or remain as slaves of sin forever because we did not endure for one hour?9] St. Jerome says: [We can never say that a righteous person lives without any difficulty, even if it is not apparent... For every righteous person has to choose the narrow gate as the Lord Jesus says, for wide is the gate and broad is the way that leads to destruction, but difficult is the way that leads to life (Matt. 7:13,14)… St. John Chrysostom Do you think that the Lord has forsaken you or does not love you any more because you suffer many afflictions? If you do not suffer, then this means that He has forsaken you; for the Lord chastens every son, for what son is there whom a father does not chasten? What shall we say? Don't the evil people also meet difficulties? Certainly, they do, but this is a punishment for their evil deeds and not as the chastisement of sons10.] Chastisement is a sign of sonship, for a father cares for the edification of his legal son and does not care for the illegitimate. "For if you are without chastening, of which all have become partakers, then you are illegitimate and not sons" [8]. As St. John Chrysostom says: [Since illegitimate are not chastened, then we should rejoice when we are chastened, for it is a sign of our legitimate sonship11.] St. Paul compares the chastening of our physical fathers and the chastening of our Heavenly Father by the following points: First: Chastening gives the human fathers their dignity, for a child fears his father for he is strict. "We have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live?” [9] Here St. Paul stresses on a very important point which is "the fatherly fear and respect." Since we are God's children, our Father has sacrificed His Only-Begotten Son as a ransom for us, and the Son became our Advocate in front of the Father. This gives us the feeling that God indulges us, for chastening grants the son to have fear mingled with the pamper of love, so that this pamper may not lead us to recklessness. What a difference between fear in a son's heart, and fear mingled with scare in a servant's heart. A son fears his father lest he hurts his feelings, but a servant fears lest he loses his wages and he fears the punishment. 7 On Ps 9,41. 8 Ep. 118:1. 9 Ep. 22:39. 10 In Hebr. Hom., 29:2. 11 In Hebr. Hom., 29:3. Chapter 1 5 Second: Our human fathers chasten us as seem best to them for a short period of time [10], wishing to see us successful in this present age, that we may fulfill what they hope to see us like.. However, God chastens us for a greater purpose, so we may share in His holiness. This is His purpose for He wishes to see us partakers of His glorious life carrying His marks and resembling Him. This is God's purpose from creating man, to see him as a son carrying the image of his Father. Third: "No chastening seems to be joyful for the present, but grievous" [11]. A son groans under the pain of chastening, but the more he matures, the more he realizes that this chastening is for his own benefit and success. Likewise, God's chastening is grievous at the beginning, but in the mean time, it grants us the fruit of righteousness for peace, where we enjoy God's free righteousness which fills our hearts with His surpassing peace. St. John Chrysostom says: [Those who drink the bitter medicine first have to drink it unwillingly, but they feel comfortable after that... You suffer now, thus is chastening... Every chastening seems to be for sorrow, however this is not the case12.] 5. SUPPORTING OTHERS One of the important factors in spiritual struggle is that members support one another. Life with God represents an inner personal relationship between God and the believer, but not in isolation, but in fellowship between God and His one Church. Every member supports his brother in the Lord and strengthens him as one bride. St. Paul says, "Therefore, strengthen the hands which hang down, and the feeble knees" [12]. St. John Chrysostom says: [Nothing defeats people and make them collapse in temptations except isolation. Tell me, if you scatter a troop of soldiers in war, then it is very easy for the enemy to conquer individuals and bring them as captives13.] Others in relation to you are like hands and knees. You cannot overcome the devil if your hands are weak and your knees are feeble, so every support from you toward your brother is a support to you personally, for he represents your hands and knees! No wander then that St. Paul feels he himself weak, when someone is weak, he used to burn with indignation whenever someone stumbled, and rejoiced whenever someone repented! Strengthening the weak hands and the feeble knees is not merely with words, but by the inner practical life and the living spiritual behavior. St. Paul continues by saying, "Pursue peace with all men, and holiness, without which no one will see the Lord; looking diligently lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled" [14,15]. Here St. Paul emphasizes two traits which are important in strife, which support the soul and help others. These are pursuing peace with everyone and enjoying a holy life. As for pursuing peace, once the believer realizing his position as a member of the holy body but rather of all humanity, he works harmoniously with everyone through the Head, the Planner. He endures the weaknesses of others for the edification of the community, for his inner peace and for pushing the weak through love, to repent. St. John Chrysostom says: [Enduring harm that befall you, is the strongest weapon in temptations, whereby Christ strengthens His disciples. He says, "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves" (Matt. 10: 16). Nothing makes the one who 12 Ibid., 30:1. 13 Ibid., 30:2. Chapter 1 6 committed sin against us, shameful of himself as our endurance of his hurt with gentleness and without taking revenge on him. This makes us philosophers, (as wise) and we are greatly rewarded. In the mean time, this attitude brings great benefit to the soul of the one who committed evil against us14.] As for the holy life, it is associated with following peace and accompanies it. True love that works in us to follow peace is the same working for our sanctification, in the Holy Lord Jesus. Anyone who truly loves his brother and is eager for his salvation, cannot accept leading a sinful life but loves holiness and reacts with it. Also, our love to our brothers opens for us the doors of God's grace, so we may enjoy the fellowship of the holy life in the Lord. What is, following peace, except entering in a practical fellowship with the Lord Jesus, the Lover of mankind and the King of peace? This fellowship is the holy life. St. Jerome says: [Christ is holiness, without which no one can see the face of God. Christ is our salvation, for He is the Savior and the Redeemer at the same time. Christ is everything for us. Whoever forsakes anything for the Lord finds in Him all his satisfaction and compensation for all what he had forsaken. Thus he can freely say: "The Lord is my portion" (Ps. 123:6)15.] The reason for falling in the spiritual life and the inability to struggle, is negligence and laziness. Thus, one's destiny becomes like Esau who asked with tears to inherit the blessing but couldn't find a place in his heart for repentance, because he got used to be profane and justify his faults, and his senses became dull, so regret found no place inside him. St. Paul says, "Lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears" [16,17]. Any love begets more love, and every spiritual strife inflames the heart to more strife in the Lord. Any carelessness begets more carelessness, and any negligence begets more negligence until it defiles completely the believer's life. His feeling towards God grow to be lukewarm, and he may desire the former holy life but slackly without true repentance. Our Fathers related to us their experiences and warned us from the small foxes and the sins that may seem trivial. Satan does not fight us straightway with apparent major sins but first, he sneaks into ones heart, deceiving him to commit trivial sins. Hence, when the inner heart is defiled, Satan can attack one with all other kinds of sins so one may fall in major sins, which he thought he would never commit. The prophet David, the great Psalmist with the pure heart, went up on the roof instead of participating in prayer with his army in the war. This simple negligence opened the door for him to look at the wife of his brother and the leader of his army. Thus, he fell from one weakness to the other until he fell completely in the snare of the devil..., but the Lord did not forsake him! As the devil sneaks into your heart through trivial matters, struggle spiritually in your heart against these trivial matters. One of the excellent spiritual exercises for a believer whenever he feels that he is careless, is that he tells himself, "Let me struggle harder today, so I may rest tomorrow." As this day passes, his heart will be more inflamed toward God, then he repeats the same saying. Thus, he lifts his heart to the heavenly life 14 Ibid. 15 Ep. 116:8. Chapter 1 7 through struggling for the present moment, neither puts for himself long range plans nor postpones God's work until tomorrow. 6. THE OLD LAWAND THE NEW KINGDOM Since St. Paul wanted to emphasize the effectiveness of the commandment of the New Testament and the blessings of the new kingdom, he compared between the way the Law was received in the Old Testament by Moses on Mount Sinai and between receiving the Divine Word in the New Testament. First: When Moses received the Law, the mountain was shaken with fire in a physical way and fog and darkness appeared. A turmoil and a voice of trumpet and many voices were heard which made the people unable to hear God’s voice directly. Even animals were unable to approach the mountain lest they are thrown with arrows without anyone touching them! Thus was the relationship between God and man, fearful and mysterious. However, in the New Testament, we do not see anything of this sort, for the Word of God became united with us through His incarnation, hence there is no more fear nor mystery.St. John Chrysostom comments on that, saying: [The New Testament was not given accompanied with the following matters (fire, fog, darkness, tempest, or trumpet voices). These matters were very fearful to the extent that they could not endure hearing them. Also the cattle could not dare to touch the mountain. However, what came after that was completely different, that is the New Testament, which was presented to us as simple quiet words of God. After all, what can be the count of Sinai when compared to heaven?! and the fire to the unapproachable God, who is a consuming fire?!16] These signs which appeared with the receiving of the Law revealed the nature of this law. Fire referred to the severe punishment of the wicked; the fog and darkness referred to the mystery and hiding the truth in its integrity, that is, everything was revealed through shadows and symbols. The sound of trumpet refers to the nature of preparing for the heavenly King's Second Advent. (1Cor. 15: 52) The tempest refers to the people who need a tempest to wake them up from their spiritual sleep and carelessness. In our study of the Book of Exodus, we discussed in details the symbols of these spiritual matters of the inner condition of the soul when it accepts the Word of God. The soul becomes like steadfast mountain inflamed with the divine fire, surrounded by the divine mysteries as fog. The trumpet sound is heard inside the soul declaring the truth, through its inner life and its apparent behavior. The tempest of the spirit erupts in the soul to destroy all evil that had sneaked therein. Any beast touching the mountain should be stoned or thrust with an arrow like the evil thoughts, when attacked by the arrows of truth and of the cross, thus will have no place therein. Second: This state of fear did not affect the people only, but rather Moses too, for Moses said, "I am exceedingly afraid and trembling" [21]. However, now the Word is very close to us, inside our heart, for "the Divine Word" entered our lives and dwelled in us. Third: Upon receiving the Law, the people were at the bottom of the mountain in the wilderness, as if the Law was incapable of offering the heavenly life to the people and making them enter the upper Jerusalem, the promised land. However, in the New Testa- 16 In Hebr. hom., 32:1. Chapter 1 8 ment, the Word of God makes us enter heavens itself and makes of us a host of angels. "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better than that of Abel" [22-24]. Origen says that there are four ranks in heaven which are: Mount Zion, city of the living God the heavenly Jerusalem, an innumerable company of angels, the general assembly and Church of the firstborn who are registered in heaven. The highest rank is the membership in the Church of the firstborn where we enjoy the fellowship with Christ the Firstborn. He says: [Strive very hard to grow and progress in your works, life, customs, faith, behavior until you reach the Church of the firstborn registered in heaven. If you cannot make it, you may reach a lesser level... If you still cannot approach the innumerable company of angels and be elevated to that level, then you may at least reach the city of the living God the heavenly Jerusalem. If you cannot attain that level, then at least you may approach Mount Zion to be saved there. (Gen. 19:17) It is sufficient that you do not stay on earth and live on valleys and low regions17.] In either case, in the New Testament, we entered the glorious kingdom of God where He elevates us to the true Mount Zion, where we enjoy the upper Jerusalem and are considered among the company of angels and the firstborn of the Lord. As St. Athanasius of Alexandria says: [Who does not want to enjoy the heavenly company? Who does not want to register his name with them, so he can hear the voice: "Come you, blessed of My Father inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:34)18.] The kingdom inherited in Christ Jesus offers us eight things: Mount Zion, the city of God, the company of angels, the Church of the firstborn, God the Judge of all, the spirits of just men made perfect, Jesus the Mediator of the new covenant, the blood of sprinkling that speaks better things than that of Abel... We know that number 8 refers to what is beyond time (7 days of the week), or to the life to come, for the new kingdom is a heavenly kingdom which elevates man to the surpassing heavenly life. Many of the Fathers emphasized on "the Church of the firstborn registered in heaven.", for we became firstborn in Jesus Christ the Firstborn. The Lord Jesus being Firstborn is not according to the flesh, where others are deprived of enjoying it. But on the contrary, it grants others fellowship in it. As Origen says: [Those who are considered firstborn before God are not the ones according to the flesh, but they were chosen because of their readiness to receive such blessing. This is what had happened with Jacob who was the youngest, but God considered him firstborn and he received the blessing of the firstborn. This happened because God permitted that his father be blind, for God knew how much Jacob was well prepared for such blessing (Gen.27:11). For it was said: "For the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls, it was said to her, 'The older shall serve the younger.' As it is written, 'Jacob I have loved, but Esau I have 17 In Num. Hom., 3. 18 Pasch. Ep. 3:3. Chapter 1 9 hated.'" (Rom. 9:11,12; Malachi 1:2,3) Thus, the Levites were not firstborn according to the flesh, but they proved to be firstborn by their readiness and diligence19.] As St. Paul realizes how some Christians, of Hebrew origin, felt bitter because they were deprived of Mount Zion, the city of Jerusalem, and the Law given by angels, therefore He revealed to them the new kingdom which satisfies all their needs, and compensates them for all what they have lost, even more. He calls it: a. Mount Zion, because they were persecuted and deprived of living on Mount Zion, which was so special to the Jews, the Lord Jesus elevated them to the true inner Mount Zion. He raises the soul to a high mountain to enjoy the heavenly life. b. The city of the living God, the Heavenly Jerusalem, replaced the earthly Jerusalem where the temple was, which was so dear to the Jews. The soul became the city of God, the new Jerusalem, where there is no temple, for the soul itself is the temple. St. Peter says, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet. 2:4,5). c. Company of angels: Since the Jews have lost the literality of the Law which was delivered by angels, they themselves became a company of angels. St. Clement of Alexandria says: [True believers who have a spiritual knowledge (The gnostics) are not only accompanied by angels, but they themselves become as angels.] This was also repeated by Origen and St. John Chrysostom in more details20. d. The Church of the firstborn: The Jews had their spiritual first-born, the tribe of Levi, whom God accepted on behalf of the holy community, instead of all the firstborn according to the flesh. Now they became the Church of the firstborn through their unity with the Son, the True Firstborn. e. God the Judge of all: Due to their literality the Jews thought that God is the Judge of the Jews only. But after they accepted faith in the Savior of the world, they realized that God is the Judge of all the human race. f. To the spirits of just men made perfect. They were justified through Christ and made perfect in the eyes of God. g. Jesus the Mediator of the new covenant: While the Old Testament men sought the Messiah and waited for Him, rather then the New Testament men have enjoyed Him, who granted them "the new covenant" and made them enter His heavenly kingdom. h. To the blood of sprinkling that speaks better things than that of Abel: Thus he concludes his talk about the blessings of the New Testament by comparing them with the Old Testament with the blood sprinkled in the heart which cries therein witnessing to the truth and sanctifying us... Time cannot choke it. After comparing the two testaments, He tackled the practical aspect, which is our obligation to respond to what we have received not just to take pride in. "See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, whose voice then shook the earth; but now He has promised, saying, 'Yet once 19 In Num. Hom., 3:1. .212 ، 228 ؛ القدیس یوحنا الذهبي الفم، 1980 ، ص 211 ،106 ، 20 المؤلف: آباء مدرسة الإسكندریة الأولون: 1981 ، ص 78 Chapter 1 10 more I shake not only the earth, but also heaven.' Now this, ‘Yet once more,' indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire" [25-29]. The greater the gift is, the more is the responsibility. If those who neglected the Law, which made the earth shake, upon giving it (as fire, fog, darkness, and thundering happened),were not saved, how can we be saved if we neglect the Heavenly Divine Word, who said that He can shake the earth and heaven? In the Old Testament, the earth used to shake when the Law touched the body made of dust, however the New Testament touches the earth and the heaven, that is the body and the spirit. Therefore, the punishment for breaking the Law in the Old Testament mostly touched our earthly life, however those who despise the Law in the New Testament are punished here on earth and in the life to come. On the other hand, if we have received a kingdom that can not be shaken and which grants the body and soul eternity, let us thank God and serve Him with reverence, realizing that our God is a consuming fire, who can inflame the body and soul together with the fiery Spirit. Let us become inflamed true servants of God! St. Athanasius says: [God's servant should be alert and careful. Moreover, he should be inflamed with fire, so that he can overcome every sin with the inflamed Spirit, and can approach God who is a consuming fire as the saints call Him21.] 21 Pasch. Epis. 3:3.
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