REJOICING IN CHRIST In the first chapter, the apostle Paul reveals the sufferings as a good atmosphere to enjoy rejoicing; In the second chapter, he reveals the ministry as true joy; Here, in the third chapter, he proclaims the nature of this joy, that it is in the Lord, a fellowship in His suffering and His resurrection from the dead; namely, a joy on a heavenly level. St. Paul tells us that man’s life is the backbone of God’s plan, in whom He has pleasure as a son and an exulting living icon of Himself. Therefore I am committed to bear this plan which is my heavenly life in Christ, which also has it positive and negative costs: (1) The negative cost of the exulting new life: 1- To be aware against the literality of worship (2-3): Namely, getting rid of the spiritless formalities. The believers of Jewish origin taught that all new believers have to submit literally to the Mosaic law, particularly to the rite of circumcision, without which, according to them, salvation would not be realized. St. Paul attacked those people, calling them by the same name they used to call the Gentiles: “dogs”; and compared their circumcision to some heathen practices, like cutting off certain body members, which he calls ‘mutilation”. The apostle could have boasted his own literal keeping of the Mosaic law; but by his own free will he forsook all that, for he intended to bring them over to the New Israel, the church of Christ, in which God is worshipped by the Spirit. 2- Not trusting in the flesh but in the Spirit 3- All things are counted as rubbish if compared to the Lord Christ. 4- Forgetting those things which are behind, reaching things that are ahead. 5- The glory of this world is shame. (2) The positive cost of the exulting new life: 91 1- Worshipping by the Spirit. 2- Hoping to transform our lowly bodies to the likeness of the glorious body of Christ (21). Despite not trusting in the flesh, yet we would not despise our lowly bodies. There will be no change in its material, but they will have the experience of Christ resurrected from the dead, His glorified body. They will cross over from lowliness to glory, and will receive non-corruption. 3- Gaining Christ, our satisfaction (8), and our righteousness (9). 4- Growing in the knowledge of Christ, the crucified and resurrected from the dead (10, 11); To have the fellowship of His sufferings, being conformed to His death; by which we would become like Him. Faith (10) grants us the fellowship in the life and the resurrection of Christ; It is an opening on the work of God in our life, to receive Christ our righteousness. It is also befitting of us to perpetually strive to reach the heavenly prize of the upward call of God in Christ Jesus (12-16); to perpetually strive, for we are not yet perfect. 5- Our citizenship is in heaven (20). It is befitting of us to live as citizens of the most exalted state, the kingdom of heaven. Our Lord has indeed dwelt on earth in flesh more than 33 years; Yet that did not make out of Him an earthly citizen, holding fast to the world. We, having become members of His body, should never forget that we acquired His citizenship. “Do not be conformed to this world, but be transformed by the renewing of your mind” (Romans 12: 2). 1- The inability of the law to realize joy 1 - 11 2- A race to reach perfection 12 - 16 3- The prize – a heavenly citizenship 17 – 21 1- THE INABILITY OF THE LAW TO REALIZE JOY: “Finally, my brethren, rejoice in the Lord. It is no trouble for me to write the same things again, and it is a safeguard for you (1) 92 Now, the apostle Paul writes to His beloved congregation of the church of Philippi seeking from them to rejoice in their ministry. It is amazing that he writes his epistle while shackled in chains, and sends it to a church, although “safeguarded” and flourishing, Yet disturbed by those believers of Jewish origin. Troubles from within or without, should not deprive the believer or the minister of his joy in the Lord. The more we exult inside, the more we would become ready to receive suffering for His sake; and no power could ever separate us from Him. Paul put the hearts of the Philippians at ease, after being greatly depressed. They did not know how things were going on with Paul; assuming that they were getting worse for him, as well as for Epaphroditus, and for the ministry as a whole. Having put their hearts at ease, and confirmed to them that things were getting better on all fronts, he says: “Finally, my brethren, rejoice in the Lord”. It is as though he says to them: You have no cause for being depressed: Epaphroditus for whom you were sad is now with you, so is Timothy, and I myself intends to come to you; and above all, the gospel is progressing. What more do you want? Rejoice1! (St. John Chrysostom) “My brethren” This term is used to express great love, cherishment, brotherhood, and fellowship for the Philippians. He calls the Galatians “My children” (Galatians 4: 19); while here, he calls the Philippians “My brethren” . When he intends to correct a certain thing, or to show his compassion, he calls the addressees ‘his children’; and when he addresses with great reverence, he calls them ‘his brethren’. “Rejoice in the Lord”; Joy is the golden thread that goes through the whole epistle. The cause for joy is not the apparent success, nor the outer possibilities, but “in the Lord”. There is no more secure stronghold for the human soul than to rejoice in the Lord. “It is a safeguard for you”. How amazing it is when the apostle writes to them about joy, while he is going through anguish 1 Homilies on Philippians, homily 10. 93 and suffering, which in turn is accompanied by sadness. But suffering together with joy is not realized except in the Lord. “Rejoice in the Lord”… Why? a- For the Lord is “the Pantocrator” (the Controller of all), and “the Philanthropic” (or Lover of Mankind). b- For the Lord cares for all our affairs, and grants us everything. c- For, underneath His cross we lay all our sins, transgressions, and worries, to be carried by the Crucified with pleasure and compassion. d- For He saves us from our enemies, the seen and the unseen; turn evil into good, and the afflictions into blessings. e- For rejoicing in the Lord grants us strength in our spiritual strife. f- For He is the One to enlighten our darkness. “Finally, my brethren, Rejoice in the Lord”. He well says “in the Lord”, and not according to the world, which is no joy. All troubles according to Christ bring forth joy1. “It is no trouble for me to write the same things again; and it is a safeguard for you; Beware of dogs”. Do you notice how he uses perseverance to present an advice. After presenting great commendation, and showing admiration, he then presents the advice, then again he repeats the commendation. Because this way of talk probably was difficult for them to appreciate, hence his attempt to cover every aspect of it2. (St. John Chrysostom) “Beware of dogs, beware of evil workers, beware of those who mutilate the flesh!” (2) “Beware”, namely be alert, which is repeated three times, a sign of the importance and seriousness of the issue. Once the apostle started his preaching, those believers of Jewish origin were 1 Homilies on Philippians, homily 10. 2 Homilies on Philippians, homily 10. 94 stirred up against him, and did their best to bind Christianity to Judaism, as though it is one of the Jewish sects. St. John Chrysostom believes that those who corrupt the faith by calling for the importance of the literal practice of the law, like the circumcision, and keeping the Sabbath, to enter into the way of salvation; are like dogs, barking and attacking to harm; distorting faith in the Savior, and depriving the believers of their surety in His work on the cross. The holy books speak of two kinds of dogs: the useful dogs that defend the church, as mentioned by David, saying: “The tongues of your dogs may have their share of your enemies (in the temple of the Lord” (Psalm 68: 23). And here, the apostle Paul talks about a contradictory kind of dogs; meaning those believers of Jewish origin, the opponents of the Word, the “workers of evil”, whose only concern in life is the literal keeping of the practices of the law, without knowledge of God; hoping for salvation through them1. (Marius Victorinus) “Beware of the dogs”: The Jews used to call the Gentiles by this name (the dogs). Here, the apostle Paul inverting the image; and even including himself among the Gentiles, likened the Jews who call for the return to the literality of the law to “the dogs”. Why? Because, instead of preaching with the language of love, and embracing the souls with spiritual fatherhood, they bark like dogs, with voices disturbing to the soul, and harming the simple by their biting mouths. While seeking the literality of the law, to get purified, they are defiled like dogs (see Deuteronomy 23: 18; Psalm 59: 6, 14, 15; 2 Peter 2: 22). They bear animosity to the cross of Christ, by referring to Him the inability to realize the reconciliation with the Father without keeping the literality of the law. The Jews, who used to call the Gentiles by the name “dogs” (Matthew 15: 26); because of their unbelief they lost their position as the true Israel, to become themselves “Gentiles”, and be called “dogs” as they used to call the Gentiles. 1 Epistle to Philippians 3: 1: 3. 95 Now, who are they he calls “dogs”? In those regions there were some of those lowly Jews to whom he referred in all his epistles, who, being greedy for ugly profit and vain authority, they corrupted the gospel, and did their best to draw a multitude of believers to themselves, through mixing Christianity with Judaism1. (St. John Chrysostom) “Beware of evil workers”: By distorting the gospel through robbing the work of the cross, they became “evil workers”, preaching with deception, not to the account of the kingdom of God, but to the account of that of the darkness and evil. “Beware of evil workers”, who work with evil intention; a kind of work worse than vanity, by which they take away and uproot what is planted with good ordinance2. (St. John Chrysostom) “Beware of those who mutilate the flesh”: Instead of saying “the circumcision”, he uses the term “mutilation”. Circumcision was meant to be a sign in the flesh of receiving the Covenant with God; But, having rejected the New Covenant, and accordingly losing their stature as the spiritual Israel, their circumcision turned from being a sign of the Covenant with God, to a mere meaningless and powerless mutilation of the flesh. By that he reveals their misunderstanding of the true concept of circumcision, having deprived it of its spiritual concept and goal, turning it to mere mutilation of the flesh, not much different from the pagan practices, banned by the law. It is as though, while attempting to literally keeping the law, they break it. Some, though, believe that the apostle does not mean by “mutilation” the circumcision, but refers to the practices of wounding oneself to express grief on the death of some beloved ones. Anyway, those people boasted the mutilation of a part of the flesh as making them the people of God; while disregarding the spiritual significance of the circumcision, which is a covenant with God, and a dedication of the heart to Him. 1 Homilies on Philippians, homily 10. 2 Homilies on Philippians, homily 10. 96 He says: “Beware of those who mutilate the flesh” As the rite of circumcision was greatly honored by the Jews, having opened theway to become the people of God; and even counted the Sabbath as less than circumcision, and could be done on a Sabbath; He does not say that circumcision is evil, and pointless, lest he would terrify the Jews, but he dealt with the issue with wisdom, disarming it of its importance1. Refusing to call it even by its old name, but calling it “mutilation”; Why? Because they intended to ‘cut’ the church into two parts. It is as though he says: In case you seek the true circumcision, you will find it with us, for we worship God by the Spirit, namely, spiritually. Now, answer me: Which is more exalted: the soul or the body? Obviously the soul; hence the circumcision (of the soul) is more exalted as well; Or let us not say: “more exalted”, for it is the only circumcision; As the symbol comes to an end, it is written: “Circumcise your hearts” (Jeremiah 4: 4); and in the same way, he wrote to the Romans, saying: “For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh, but he is a Jew who is one inwardly, and circumcision is that in the heart, in the Spirit, and not in the letter, whose praise is not from men but from God” (Romans 2: 28-29). Its name itself was finally taken away, It is no more ‘circumcision’ but “mutilation”; As once the truth comes, the symbol has the name no more2. (St. John Chrysostom) “Reject a divisive man after the first and the second admonition, knowing that such a person is warped and sinning, being self-condemned” (Titus 3: 10-11). I wish we, as wise sailors, sail in our faith along the sound path to cross over more securely, following the coast lines of the holy books (St. Ambrose) 1 Homilies on Philippians, homily 10. 2 Homilies on Philippians, homily 10. 97 “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh” (3) While seeking the carnal circumcision, those believers of Jewish origin, to be counted as those of ‘the circumcision’, have become instead spiritually, those of the ‘non-circumcision’. We, on the other hand, as we practice the circumcision of the Spirit, have become the ‘circumcision’; “who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh”. Our teacher Paul mentioned three signs of the true spiritual circumcision: 1- Worshipping God in the Spirit, not in the deadly letter: In order to enjoy the deep fellowship with God, who is Spirit and Life. We present to Him the heart to sanctify by His Holy Spirit, and to set out of it a temple for Himself. Worshipping God in the Spirit, does not mean though, a cancellation of the rites and the spiritual ordinances, if they would help us in our spiritual worship. 2- Rejoicing in Christ Jesus: grants us boasting and cherishing of the Lord and His cross. 3- Having no confidence in the flesh: Beside ordaining our spiritual life, our salvation is set upon the work of the Spirit. We do not practice the carnal worship that concerns the body without the Spirit, nor have confidence in the flesh. We would not be self-trusting in our worship, namely, pleasing ourselves would not be the motive of our worship. He had to say: “Circumcise yourselves to the Lord” (Jeremiah 4: 4); As the circumcision from the carnal aspect, was not confined to those of circumcision according to the Mosaic law, but applied to a multitude of other people. The Egyptian priests were circumcised to the idols, and not to the Lord. Thus, if we have perceived the significance of circumcision in the literal sense, let us now move to its symbolic significance, in order to know how, among those circumcised, there are those who are circumcised in the Lord, and those who are not. 98 There are other words beside the word of Truth, namely, the church doctrine. Those who practice philosophy, have circumcised their ethics and hearts, and practice what we can call ‘self-control’. The heretics, probably circumcised in flesh, practice self-control; yet their circumcision is not to the lord, but according to a false doctrine. But, when you go to church, and follow its true teachings, you will be, not only circumcised, but circumcised in the Lord1. (The scholar Origen) “If anyone else has reason to be confident in the flesh, I have more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness under the law, blameless” (4 – 6) The apostle presents himself as an example of not having confidence in the flesh, but in the work of God in him. As far as the outer physical privileges are concerned, the apostle Paul has incomparably more of them to boast; His reluctance to do that is therefore is not because of lack, nor of inability to realize. The apostle boasts seven of such privileges: 1- Circumcised the eighth day: Which is a proof that he is born a Jew, and is not a proselyte; because a proselyte is circumcised the day he becomes a Jews. 2- Of the stock of Israel: He does not forget the Jewish religion established by God on Mount Sinai. 3- Of the tribe of Benjamin: the youngest, and the only son of Jacob born in the promised land, from his beloved wife Rachel. 4- A Hebrew born of Hebrews: There is a difference between, an Israeli and a Hebrew. The Israeli is a circumcised Jew, yet, he does not necessarily speak Hebrew; Whereas the Hebrew is an Israeli who does. It also means that his ancestors have not mixed in marriage with the Gentiles, as many Jews who have a Gentile origin have done. 1 Homilies on Jeremiah., homily 5: 14. 99 5- A Pharisee: namely, separated and dedicated to God; who cherish practicing the religious rites and statutes. 6- A persecutor of the church: Saul, having been very zealous on his Jewish religion, could not endure to see anyone out of the Jewish fold. That is why, when Christianity started to draw a multitude of his own race, the fire of jealousy burned inside him, committed many transgressions against the church, persecuted many believers, and was in accord of the stoning of St. Steven. 7- As to the righteousness under the law, blameless: He consummated all the requirements of the law; all the commandments and statutes. As to his possibilities to boast and to have confidence in the flesh, he enjoyed having everything cherished by the Jews. By all those privileges he confirms that he is of the stock of Israel, not a proselyte, nor born by proselyte parents, as also proved by being circumcised the eighth day1. (St. John Chrysostom) He says that his full Jewish identity is not doubted; he is of pure stock; the son of the beloved Rachel, for whose sake the Patriarch Jacob endured servitude2. (Theodoret, bishop of Cyrus) They were not more zealous than him on the literality of the law, on the traditions of his fathers, and on cherishing his nation. He did his best to persecute the church as a service to the law and to Israel; something that no one could deny. As to his personal life, according to the law he was particulate Pharisee, counted righteous in the eyes of the Jews. According to St. John Chrysostom, after proclaiming what could be the subject of boasting, all of which are not of his own making; as for example, having been circumcised on the eighth day, being of the stock of Israel, etc.; he goes on to talk about what could be of his own choice. He could be a Pharisee, yet not so 1 Homilies on Philippians, homily 10. 2 Epistle Philippians, 3: 5 (ACCS). 100 zealous about the law, as some high priests were. According to the law, he was zealous, righteous, and blameless. He says that he persecuted the church, not out of love for honor, or vain glory, like other Jewish leaders, but out of flaming zeal for the law1. (Theodoret, bishop of Cyrus) Before his belief in Christ, he consummated the law in a superb way; yet out of fear of God’s punishment, and not out of love of righteousness2. (St. Augustine) “But what things were gain to me, these I have counted loss for Christ” (7) Despite all what he achieved in the sight of Israel, and of all the privileges he enjoyed, the apostle Paul, having perceived that they all would benefit him nothing; he cast everything away, counting them as loss, to gain the Lord Christ, who alone can justify him. He who attaches himself to the letter of the law would fall into loss, as long as he loses Christ the Source of his life and satisfaction. The apostle counted the honor he got from his people because of his zeal on the literality of the law, as loss to his depths. He wonders why, if, concerning his pure seed, zeal, behavior, and way of life, he has surpassed everyone else; Why then would he reject all these privileges, except because he found that things of Christ are far better! So he adds: “What things were gain to me, these I have counted loss for Christ” (7). … As for us, we unfortunately, would rather be deprived of the eternal life, than to be denied the vain worldly pleasures of our present life3. (St. John Chrysostom) Let us now listen attentively to what Paul says: He does not say ‘The law is a loss’, but he says: ‘I have counted it loss”. Yet 1 Epistle Philippians, 3: 6 (ACCS). 2 Two Letters of Pelagius, 1: 15. 3 Homilies on Philippians, homily 10. 101 when he talked about gain, he does not say ‘I counted it’, but says: “they were gain to me” … Is the law not gain? It is loss for the sake of Christ How could the law be gain and counted as loss at the same time? Just think about how great it was! … It brought forth those who were carnal in their nature, to bear the form of men. If it was not for the law, grace would never have been granted. Why? As it was impossible to ascend up from man’s state of intense lowliness, it came as a kind of ladder. Yet, he who has already used it to ascend, is in no more need of a ladder. Not despising the ladder, he is grateful for what it did for him, lifting him up to a higher position. Lifting man up, the law was a ‘gain’; Yet, concerning the future, it would be counted as loss; not that it is loss in itself, but because grace is greater! If someone poor found silver, then found gold; In case he is not allowed to keep both, he would discard the silver and keep the gold; he would count the silver as loss, though in itself it is not, but compared to gold it is. The law is not a ‘loss’, except for him who attaches himself to it, and leave Christ. It is a ‘loss’ if it leads us away from Christ; Hence Paul’s words: “I have counted it loss for Christ”. The apostle tells us that the law was given to lead us to Christ, who is the Consummation and the Goal of the law. It leads us to Christ if we so wish. He who obeys the law, would forsake it, once it leads him to Christ1. (St. John Chrysostom) “But indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ” (8) Having encountered the Lord, saw Him, and opened his heart for Him to dwell, all those privileges fell as rubbish, not 1 Homilies on Philippians, homily 11. 102 worthy of thinking about, and not worthy of keeping, but should be cast away. What he used to cherish before, became repulsive for him, to cherish only the disgrace of the cross, the poverty of Christ, and His unique sacrifice, capable of opening the gates of heaven, for every believer to enter and settle down in the divine bosoms in eternal glory. “for the excellence of the knowledge of Christ Jesus my Lord”. Once he got up from his fall after hearing the voice of our Lord Jesus, he knew for sure that everything he counted as gain for himself, is actually a loss for the excellence of the knowledge of Chris Jesus. “for whom I have suffered the loss of all things, and count them as rubbish”. Saul lost all his previous privileges; lost his position as someone close to the religious leaderships; lost his position as a well-known zealous leader; and lost his position among his friends and acquaintances. He lost all those privileges and counted them as rubbish. As a matter of fact, for St. Paul it was a process of exchange; he exchanged those fancy, mortal, and temporary gains, for true gains that would stay with him forever. Are the world and the present life not good? They are! Yet if they drew me away from Christ Jesus, I would count them as loss. Why? “for the excellence of the knowledge of Christ Jesus, my Lord”. Once the sun rises, sitting beside a candle would be counted as loss. Loss therefore is relative matter, based on comparison1. (St. John Chrysostom) The apostle read how Abraham, once he confessed that he is “dust and ashes”, he found favor with God for his strong humility (Genesis 18: 27); He also read how the righteous ‘Job’, when he sat in the middle of the ashes (Job 2: 8), he restored all what he lost (Job 42: 17); And read the prophecy of David that “God rises the poor out of the dust, and lifts the needy out of the ash heap” (Psalm 113: 7) 2. 1 Homilies on Philippians, homily 11. 2 On Patience, 2: 1: 4. 103 (St. Ambrose) I do not flee from them (the law commandments) as something lowly, but I prefer what are more exalted. Once I taste the grains, I throw the rubbish (their covers) away1. (Theodoret, bishop of Cyrus) Great is the gain that we acquire by goodness, namely, the riches by God, and not the mortal riches; The grace of God is perpetual and would never come to an end2. (St. Ambrose) Who among you would expect to hear the voice of an angel say to him: “Now I know that you fear God, since you have not withheld your son, your only son from Me” (Genesis 22: 12); or the wealth, the honor, or the ambition of this world; since you have despised everything, counting them as rubbish, to gain Christ; since you sold all what you have and gave to the poor, and followed the Word of God (Matthew 19: 21). … Abraham heard that voice3! (The scholar Origen) “… and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith” (9) “that I may gain Christ and be found in Him” (8, 9). Namely, be united to Him. By saying: “be found in Him”, reveals that he was lost, and had no place to rest or settle down, then was found by the Lord Jesus, who brought him into the heart of His love, there to settle down in security. Thinking that he was righteous according to the law, he was actually lost; then he found his place of comfort and settlement in Christ, and clothed himself in His righteousness as his own righteousness. That is the faith in Christ as a divine gift. 1 Epistle Philippians, 3: 8 (ACCS). 2 Duties of the Clergy, 2: 6: 26. 3 Homilies on Genesis, homily 8: 8. 104 If he who had his own righteousness, ran toward the other righteousness, counting his own righteousness as nothing; How much more would those who have no righteousness of their own, run to Christ? He said well “having my own righteousness”, not that which I acquire by my labor and toil, but which I found by grace. If he, who has such a great exaltation, has been saved by grace, How much more would it be fitting of us?... As they could say that the righteousness coming through labor and toil is greater, the apostle revealed that it is rubbish, if compared to the other righteousness… What is this other righteousness? It is that which comes through faith in God, namely, given by God; This is the righteousness of God, which is wholly a divine gift. The good works coming through our strife are of no value if compared to God’s gifts1. (St. John Chrysostom) “… that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death” (10) Why did the apostle Paul put the resurrection ahead of the sufferings? Because he first encountered, in his life, the Lord Christ risen from the dead, then he entered into the arena of sufferings. The Lord Christ first proclaimed to him the glories of His resurrection; then He told Ananias about how much he (Saul) would suffer for His name’s sake (Acts 9: 16). There is no separation between “I may know Him” and “the power of His resurrection”; For the most important thing in knowing Christ is getting to know the power of His resurrection, which was for our sake and not for His. “The fellowship of His suffering”: Paul, suffering in his prison and chains, while innocent, knows that his sufferings are but a fellowship with the suffering Christ. Instead of being preoccupied with the deadly letters, which he previously thought to be the way to righteousness, Paul entered into Christ, and Christ dwelt in him by faith; by which he acquired 1 Homilies on Philippians, homily 11. 105 an exalted knowledge. He recognized Him, and would keep on drinking from that spring of knowledge and wisdom to perceive the power of His resurrection, to experience the fellowship of His sufferings, and to enjoy the likeness of His sufferings. He no more endures to waste his time with a debate around what concern the flesh, and to forsake his perpetual enjoyment of an unceasing and a renewable knowledge of the Heavenly, who is capable of justifying all by His precious blood, and by the joy of His resurrection, as justification for him (Romans 4: 25; 1 Corinthians 15: 17). By saying: “By faith to know Him”, he means that without faith it would be impossible to get to know him. Why? And How? By faith we know the power of His resurrection … If the resurrection of Christ according to the flesh is to be known by faith, How could we by the mind alone, perceive the birth of the Word of God? … His resurrection is easier to perceive than His way of birth … For there are several examples of resurrection from the dead; whereas His way of birth is unique; No one has ever been born from a virgin1! These things (the resurrection and birth from a virgin) grant righteousness. That is how it is befitting of us to believe Him capable of doing. As to how, … that is what we cannot prove. By faith we can enter into the fellowship of His sufferings, but how? … Unless we believe, we cannot endure the sufferings; … Unless we believe that if we endure, we shall also reign with Him (2 Timothy 2: 12), we would not be able to endure the sufferings…. Whoever believes that Christ is risen, would deliver himself to dangers, and have fellowship in His sufferings; he would have fellowship with Him who is risen, with Him who is living2. Persecutions, sorrows, and tribulations, should not disturb us; as by them we liken His death; namely we become conformed to His likeness. As he says in another place: “always carrying about in the body the dying of the Lord Jesus” (2 Corinthians 4: 1 Homilies on Philippians, homily 11. 2 Homilies on Philippians, homily 11. 106 10). This comes by the great faith. We not only believe that He is risen, but that, even after His resurrection, He has a great authority; that we could depart along the same way He took; namely, we would become His brothers in this thing as well. It is as though he says: We became (Christs) in this thing! … How honorable are the sufferings! We believe that through them, we could be in the likeness of His death1! (St. John Chrysostom) “If, by any means, I may attain to the resurrection from the dead” (11) What perpetually preoccupies the apostle Paul’s mind is his daily setting forth on the way of resurrection, through his fellowship with the Lord Christ in His sufferings and crucifixion; When he would enjoy the honor of fellowship with Him, and of entering into the heavenly glories. The resurrection from the dead meant here by the apostle is the one and only general resurrection of all the dead, the righteous and the wicked; which takes place in an instant, to be followed by the reward and the punishment. “I may” used by the apostle here, does not mean doubting his resurrection, but refers to the difficulty of attaining it; for it needs a lifelong strife. According to St. John Chrysostom, if all men will be resurrected, what does the apostle mean by saying: “I may attain to the resurrection from the dead”?: [Some truly are resurrected to be honored, and others to be punished … By the resurrection referred to here, he means the resurrection that leads to Christ Himself]’ That is because Paul was still persistent on the fellowship of the sufferings, that was almost like death itself. By saying: “I may attain the resurrection from the dead”. he has no doubt, whatsoever, that he will attain the resurrection from the dead; … But what is the attainment of the resurrection from the dead? It is the perfect and consummate life of every man, coming, by every means, from the fellowship of the sufferings of Christ, 1 Homilies on Philippians, homily 11. 107 which is obviously realized at the end of time with the resurrection from the dead; namely, when the dead come back to life1. (Marius Victorinus) The Song of songs lead us now to the desire to think deeply in that great beauty; Yet our souls suffer knowing that we cannot attain it. How could one not be sorry to know that the attainment of such beauty is something beyond his capacity; The pure soul may rise up by love to share such beauty, Yet it is obvious, according to the apostle Paul, that so far, it is not able to achieve what she is looking for (Philippi 3: 11) 2. (St. Gregory of Nyssa) 2- A RACE TO REACH PERFECTION: “Not that I have already attained, or am already perfected; but I press on , that I may lay hold of that for which Christ Jesus has also laid hold of me” (12) The secret of the strength of the apostle Paul is his perception that he has not yet attained perfection; not with a spirit of despair and slothfulness, but by pressing on and striving, perceiving that the Lord Christ Himself seeks to lay hold of him to redeem him as His son. While desiring to lay hold of Christ, he knows for sure that Christ has already laid hold of him. The apostle’s zeal for his own salvation is not to be compared to Christ’s zeal to acquire him for Himself. “I press on, that I may lay hold…”. The apostle has not yet attained the reward, nor enjoyed the perfection of glory, nor completed his strife; but what supports him is that the Lord Christ works in him with His grace; started with him, walks along with him on the way of his strife, and He, Himself, is his goal. The time is short, and the strife is long, yet his possibilities are enormous and capable, being the possibilities of God working in him. It is a strong and obvious expression of the life of strife “for which Christ Jesus has also laid hold of me”. The Lord Christ laid hold of Saul 1 Epistle to Philippians, 3: 12 (ACCS). 2 Homilies on Song of Songs, .ترجمة الدكتور جورج نوّار . 4 108 of Tarsus on his way to Damascus, arrogantly and haughtily riding his horse, filled with anger and envy, on his way to consummate his iniquity by persecuting Jesus Christ in the persons of His children. Once He laid hold of him, evil, pride, and envy fled away from him. There are two forms of perfection: a regular form, and another exalted; one acquired here, and the other later on; one according to human capabilities, and the other concerns that of the world to come. God, however, is Just through all, Wise above all, and Perfect in all1. (St. Ambrose) We are now, so far, not perfect; but there, where everything becomes perfect, we shall be. If the apostle Paul says: “Not that I have already attained, or am already perfected” (12), will anyone dare to refer perfection to himself? … Yes, we should rather perceive our non-perfection, in order to gain perfection2. (St. Augustine) The apostle probably means to say: if I assume that I am qualified to attain the glorious resurrection, I would endure all struggles, to attain it, and to be risen in glory. My life is still far from the ultimate end, I am still far from the crown, I am still running toward the goal. He does not say: “I run”, but says: “I press on” with zeal3. (St. John Chrysostom) Our souls should change and turn from its present condition to another, to a divine nature, and become a new creation instead of the old one; namely, should become good, compassionate, and faithful, instead of being in bitterness and un-faith. So that it would be fitting to dwell again in the kingdom of heaven. The blessed Paul writes about the change by which the Lord Chris laid hold of him, saying: “But I press on, that I may lay hold of 1 Duties of the Clergy, 3: 2: 11. 2 Sermons on N.T.Lessons, 92: 10. 3 Homilies on Philippians, homily 11. 109 that for which Christ Jesus has also laid hold of me” (12). How has the Lord lay hold of him? … That may happen when a tyrant drives on a group of captives before him; then the true king lays hold of them and save them from his hands. When Paul was under the unjust authority and influence of sin, he used to persecute the church, yet he was doing that in ignorance and with the wrong zeal … That is why the Lord did not forsake him, but laid hold of him; the true heavenly king shined with His light on him1. the Spirit teaches us the true humility that we are not able now tp reach; yet He teaches us, without labor or being forced, to “put on tender mercies” (Colossians 3: 12), and all the commandments of the Lord2. (St. Maccari the Great) I marvel at the Gnostics who claim perfection for themselves, who imagine that they are better than the apostle. They are arrogant and haughty, while the apostle himself says: “Not that I have already attained, or am already perfected” (12). Yet, he counts himself as perfect, having separated himself from his past life, pressing on toward a better one, not claiming perfection in knowledge, but seeking it. Here he also exhorts us to follow his example; clearly describing perfection as forsaking sin, a renewal in the perfect faith, forgetting all our past sins3. (St. Clement of Alexandria) “Brethren, I do not count myself to have apprehended, but one thing I do, forgetting those things which are behind, and reaching forward to those things which are ahead” (13) Despite the greatness of what the apostle Paul has already gained; yet, he counts them as nothing, compared to the glories prepared for him by the Lord. Enjoying new blessings every day, he cries out: “Behold, everything has become new” (2 Corinthians 1 Homilies, .ترجمة مركز د ا رسات الآباء بالقاهرة . 44: 8 2 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة . 19: 9 3 Paedagogus . ا رجع ترجمة فلیوباترون . 1: 1: 6 110 5: 14). He forgets th past, for he is preoccupied with a glorious present; which would still be nothing if compared to what he is going to get tomorrow. He is in a perpetual race, with the spirit of hope, joyful in the Lord. God grants man a continuous longing for growth and progress; that “he forgets those things which are behind and reach forward to those things which are ahead” (13). If he enjoys the glory of the stars, he would, by the divine grace, desire to reach the glory of the sun. The apostle says: “One star differs from another star in glory” (1 Corinthians 15: 41); as it is written: “The righteous will shine forth as the sun in the kingdom of their Father” (Matthew 13: 43). And in the Old Testament, it came in the law: “Everyone … shall camp by his own standard (flag) (Numbers 2: 2). “But one thing I do …” (13). A sprinter in a race concentrates his thoughts and his energies on reaching the goal in the best of time. He, who so does would realizes a better result than he who is preoccupied by many things, who may even realizes no success whatsoever. Here, the apostle Paul presents a borrowed image of the chariot race, which was so popular in the first century A.D. in which the racer had to be a Roman citizen. So are we, beloved brethren, all came out of the font of baptism, carrying the heavenly citizenship. ‘forgetting those things which are behind” … I refuse to look even at the place of sin; for looking back at the past would hinder man’s walk toward the kingdom. By looking at his past, boasting his good works, depending on them, and feeling that he is perfect, man becomes spiritually old. And if he looks at it with all its faults and sins, and remembers the details of those sins, man could stumble again in them. “and reaching forward to those things which are ahead”. Namely, concentrate my time and my effort on the duty allotted to me, and my responsibility toward my God and my church. In his talk about marriage and virginity, St. Augustine says that he does not condemn marriage. He who is married thinks no 111 more of what he used to do before marriage, but would reach forward to the things which are ahead, to live joyfully in his new married life. The virgin, likewise, who put marriage behind him, does the same: he forgets the things which are behind, and reach forward to those things which are ahead1. When Lot’s wife looked behind, she turned into a solid pillar; Let us then take care not to look behind, but look ahead following Christ2. Our hope in the things which are still not realized, could be compared to an egg that has not yet produced a chick … Hope exhorts us to disregard the present things, and reach ahead to the things to come. Let us, together with the apostle “forget those things which are behind, and reach forward to those things which are ahead” 3. (St. Augustine) The Lord has no end, and could not be apprehended in a perfect way; Christians would never dare to say: “We have apprehended” (13), but would press on with humility day and night4. (St. Maccari the Great) Those who ascend a mountain and head toward its top, should concentrate on their act of ascending, to avoid feeling dizzy, until they reach their goal. They should be aware of looking down at the distance they managed to climb; and concentrate only on that they have yet to ascend5. (St. John Chrysostom) Creation includes two distinct divisions: One is sensual and material, and the other is mental and spiritual, The later division – the mental and spiritual, has no limits, and could not be 1 Sermons on N.T. Lessons, 46: 10. 2 Sermons on N.T. Lessons, 41: 10. 3 Sermons on N.T. Lessons, 55: 8. 4 Homilies , .ترجمة مركز د ا رسات الآباء بالقاهرة. 26: 17 5 Commentary on Ps. 120. 112 contained by anything. … The spiritual nature, likewise, has two aspects: (1) The Creator holds fast, and does not allow for the Truth to change to become more or less. (2) The creation always keep on looking at its beginning, and its prime goal, by partaking of what is beyond the limits. The creation abides in what is good; and on a certain aspect, being not limited, it continues to change to what is better in her growth and perfection, and could not be stopped. Its present state, even if great and perfect, yet it is only a beginning toward a better state which surpasses the limits. Therefore, the apostle’s words are realized: “Brethren, I do not count myself to have apprehended, but one thing I do, forgetting those things which are behind, and reaching forward to those things which are ahead” (13). The good things that are higher than what is already attained draw the attention of those who contributed in them, and would not allow them to look back to the past, for they enjoy what is worthy, forgetting the lowly things which are wiped out of their memory1. When the great apostle wrote to the church of Corinth about his heavenly vision, he was not sure whether he saw it only by his Spirit or by his Spirit and body together. And as he does here, he sighs, saying: “Brethren, I do not count myself to have apprehended, but one thing I do, forgetting what is behind, and reaching forward to what is ahead” (13). It is obvious, therefore, that Paul alone knew what is beyond the third heaven, which Moses, himself, did not mention when he wrote about the creation and origin of the universe., after hearing the unutterable secrets of paradise, Paul continued to ascend, and did not stop, nor allow the exalted state that he reached to put a limit on that desire of his. He confirms to us that, although what we know about God is limited, as God’s nature is eternal, unlimited, and more exalted than what we already know; Yet those who unite with God, their fellowship with Him would keep on growing and increasing in the eternal life; which conforms with the 1 Homilies on Song of Songs, .ترجمة الدكتور جورج نوار. . 6 113 words of the Lord Christ: “Blessed are the pure in heart, for they shall see God” (Matthew 5: 8). They will know God according to the capability of their minds to apprehend; Yet God the Limitless, and the inapprehensible, would perpetually stay beyond their apprehension. God’s great glory is limitless, as testified by the prophet David (Psalm 145: 5, 6); and would stay that way to those who meditate in the highness of His heaven. The great David attempted with his whole heart to ascend by his mind to the high frontiers, and managed to go from strength to strength (Psalm 84: 7), Yet he cried out to the Lord, saying: “But You, Lord, are on high forevermore” (Psalm 92: 8). It is obvious therefore, that he who runs toward God, would become greater, the higher he goes, and would continues to grow in goodness, according to the level he reaches in ascension. Although this happens in all generations, yet, God remains the Greatest and the Highest, now and forever, and will always be, Higher and more Exalted than the capabilities of those who attempt to ascend high1. (St. Gregory of Nyssa) Those who start putting their hands on the plow, reach to what is ahead, to plant, and have forgotten what is behind, have given their back to the wicked things they have done in the past. But those who put their hands on the plow, and look behind, those are bringing back to mind their evil deeds, and are seeking the sins they has already forsaken. All those who, after hearing the Lord’s call for repentance, have turned back to corruption, whether they are Christians, who forsook their past heathen life, or believers who progressed in faith, then fell down and refused to repent; would be acting according to the arrogance of their evil heart2. The righteous man forgets what is behind, and reach to what is ahead; Whereas the unrighteous would do exactly the opposite; And through remembering what is behind, he refuses to listen to 1 Homilies on Song of Songs, ترجمة الدكتور جورج نوار. . 8 2 Homilies on Jeremiah, homily 18: 3. 114 the words of the lord Christ, saying: “He should not go back to take his garment” (Mark 13: 16); and His saying: “Remember Lot’s wife” (Genesis 19); and: “No one, having put his hand on the plow, and looking back, is fit for the kingdom of God” (Luke 9: 62). In the Old Testament it is written that the angels said to Lot after coming out of Sodom: “Do not look back nor stop anywhere in the plain, flee to the hills, or else you will be consumed” (Genesis 19: 17). You have forsaken Sodom, so you should not look back at it; You have forsaken evil and sin, so do not look back to them. It would not be enough to obey the first command, but you should obey the second command as well: “Do not stop anywhere in the plain”. If we started to progress and to grow spiritually, we should not stop anywhere within the limits of Sodom, nor look back at it; “We should flee to the mountain; as only there we could be saved. The Mountain is our Lord Jesus, to whom is the glory and the might, forever, Amen1. (The scholar Origen) The whole human life is so truly set. Do not be content with what you have already achieved, and do not feed upon the past, as you should do on the future. For, how could man be in a better condition, if his stomach which was full yesterday, is empty today? The same way, the soul gains nothing by its virtue of yesterday, unless it is followed by a fitting behavior today2. (St. Basil) “I press toward the goal for the prize of the upward call of God in Christ Jesus” (14) He sees the goal very clearly; and before him there is a mark, from which the eyes of his heart never divert. For the sake of the prize of the upward call of God in Christ Jesus, no temporal events, with pleasures or sorrows, nor the earth with its beauties and troubles, would be able to draw the apostle’s heart away from heaven, whose advance payment is already in his heart. He runs 1 Homilies on Jeremiah, homily 13: 3. 2 Letters, 42: 1. 115 with every breath of his life, and carries with him many in the Lord, so that all will find a place in that eternal dwelling place. This race of his is a high call (Galatians 4: 26; Colossians 3: 1); a heavenly call (Hebrew 3: 1). As to the prize, it is the crown of righteousness (1 Corinthians 9: 24; 2 Timothy 4: 8); the crown of life (1 Peter 5: 4); an unending crown. “I press forward toward the goal (the mark)” (14). And according to Adam Clark: “I press forward toward the (line)”. This refers to the white lines drawn on the ground of the stadium to indicate the start and the finish, on which the sprinters should concentrate their eyes; beside a set of longitudinal lines within which they should run, and in case they get out of them, their race would be counted as not canonical, and they would be disqualified. “I press toward the goal for the prize of the upward call of God in Christ Jesus”. The goal toward whom I press forward is Christ. If Christ Himself is both the Way and the Prize, the Prize itself would motivate me to press on to acquire it. … When it was said to Diogenes (A Greek Philosopher who believed that virtue is self-control): Now, having become an old man, Why do not you relax a bit? He answered: If I have zealously run in the arena of life all that time, Shall I become slothful when I am already close to the end? Would it not be fitting of me instead to hasten ahead even more? Commenting on the expression “in Christ Jesus”, St. John Chrysostom refers to the humility of the apostle Paul, who knows for sure that his prize is in heaven where the splendor is; which he would never reach except in Christ Jesus. This temporary and simple suffering, will definitely turn into an eternal prize of honor and splendor1. (St. Cyprian) Paul danced (spiritually) when he reached forward for our sake, and forgot what is behind, putting his goal before his eyes, 1 Epistle. 76: 2.. 116 aiming toward gaining the prize of Christ … This dance is accompanied by faith and grace1. (St. Ambrose) While running on the ground, he was looking up at the prize hanging down from heaven before his eyes; But he ascended to heaven by the Spirit2. (St. Augustine) If you bow down while running, you would grow feeble and would probably stumble; You should instead hold yourself aright and look up at where the prize is; as by seeing it, the strength of your will become stronger; and the hope of getting it would make you endure the labor of running, and would make the distance seem shorter. … What is this prize? Is it a crown of palm leaves? No! It is the kingdom of heaven; the eternal comfort; the glory together with Christ; the inheritance; the brotherhood; things which could not be named; and whose beauty could only be described by him who receive and apprehend it. It is not made of gold, nor adorned with precious stones, but of such value that gold could be counted as mud, and the precious stones could be counted as bricks in comparison. If you get that prize, and you take your way to heaven, there, you would walk with great honor, attached with great confidence to angels3. (St. John Chrysostom) “Let those of us then who are mature be of the same mind, and if you think differently about anything, this tooGod will reveal to you” (15) Concerning this thing, true believers who have reached perfection or maturity; are not children anymore in their spiritual life, and in their Christian behavior; have no more confidence in the flesh, and have set their hearts on the eternal life; are all with one accord (1 Corinthians 14: 20), follow the rules of the race (2 1 Concerning repentance, 2: 43. 2Sermons on N.T. Lessons, 41: 9. 3 Homilies on Philippians, homily 12. 117 Timothy 2: 5), and will enjoy the complete victory and the eternal crown. It is befitting of us, as mature strivers, to follow their lead, and run the race according to the rules; and should not be like babes in understanding, but, as men of deep experience (1 Corinthians 2: 6), we should utter wisdom among the perfect, the mature in the Christian knowledge, until we reach to a perfect man (Ephesians 4: 13), to the Christian maturity (Hebrews 5: 15). “to be of the same mind” … This phrase is mentioned about ten times in this epistle, a number that expresses perfection, as well as responsibility. Our responsibility is to have the sound thinking, that of Christ. “those of us who are mature”; By ‘mature’ here, he means those who are spiritually mature, who strive to reach the perfect life, and have surpassed the stage of spiritual childhood. “and if you think differently”, Namely, if you get preoccupied with other things, which, although not evil, yet would hinder your progress in the spiritual race; … What would then be the solution? “God will reveal to you” God by His Spirit dwelling in you, will reveal the truth to you. “God will reveal to you”; Paul teaches, but God leads. God will reveal to them through their ignorance. He so uttered, not concerning the doctrines, but concerning the perfection of life, and not counting ourselves as being perfect; For he who counts himself as have apprehended, will acquire nothing1. (St. John Chrysostom) The apostle talks about himself as being both perfect and imperfect. He counts himself imperfect, seeing how much righteousness he still lack; But he is perfect, by not feeling ashamed to admit his imperfectness, yet striving to reach perfection2. (St. Augustine) 1 Homilies on Philippians, homily 12. 2 Two Letters of Pelagius, 3: 19.. 118 “Only let us hold fast to what we have already attained; let us walk by the same rule, let us be of the same mind” (16) The apostle, fearing for himself, as well as for them, lest, after running such a great distance, abiding to the rules of the race, they may lose what they have already enjoyed; by diverting from the white lines set for them to run in between. It is befitting of them to abide to those white lines, while concentrating their eyes on the glorious prize, presented by God by Christ Jesus. “Let us hold fast to what we have already attained”, namely, let us hold fast to the distance we have covered in the race of our spiritual life, … to what we have achieved with such a great effort, “Let us walk by the same rules”, namely, let us all walk along the path of the kingdom, in regular rows, according to the law of spiritual behavior; the law of spiritual strife. “Let us be of the same mind”. Namely, let us have the same mind in the spiritual strife, each according to his own stature, and to his own strife. He says: Let us hold fast to what we have managed to attain: love, peace, and being with one accord … He wishes to make his commands a law to us; on account of that anything added or taken away from the law, would corrupt it. “by the same rule”, namely, by the same faith, and within its limits1. (St. John Chrysostom) 3- THE PRIZE – A HEAVENLY CITIZENSHIP: “Brethren, join in following my example, and take note of those who live according to the pattern we gave you” (17) The apostle counts himself as the white line on the race course within the limits of which they should all run; imitating him and his fellow ministers, like Timothy and Epaphroditus; he presented himself and the faithful ministers as living role models (16). Now he warns them against the wicked false teachers (18-19), who bear the name of Christ, yet they are the enemies of his cross. They are only preoccupied with being justified by the Leviticus 1 Homilies on Philippians, homily 12. 119 rites, not by the sacrifice of Christ. In their teachings they sound as believing in the cross, yet in their life, they reject and oppose it. “Join in following my example”; Compete with one another in following the apostle’s example. Why? 1- He draws their attention to the spiritual principles he preaches; and in particular, as the gospel was not yet written, the apostle puts before them the living gospels, represented in him and his fellow spiritual partners. 2- For he, personally follows the example of Christ. “Take note of those who live according to the pattern we gave you”; As there are spiritual things which we should observe and in which we should meditate; there are, as well, carnal things that we should disregard. The former edify, while the later destroy. Here, the apostle switches from talking about himself to talking about the group; and from the allegoric analogy of the race that of the life pattern. He previously said: “Beware of the dogs, beware of evil workers” (Philippians 3: 2), intending to lead them away from the false teachers. Now, he leads them toward those he wish them to have as examples. He says: Let him who wishes to follow my lead and walk along the same way I do, watch me closely; Although I may be absent, yet you are, for sure, aware of my way of life. He did not teach them just by words, but also by works. The apostles were examples and role models, in their particulate way of life, like living laws. What they said in their writings, they also proclaimed by their works. By such a good way of teaching the teacher could influence his students; Whereas, if he only talks as a philosopher, while in his behavior, he goes un the opposite direction, he would not be counted as a good teacher, who, by being respectable, he makes his students submit in obedience1. (St. John Chrysostom) 1 Homilies on Philippians, homily 12. 120 “For many walk, of whom I have told you often, and now tell you even weeping, that they are enemies of the cross of Christ” (18) It is amazing how the Lord Christ proclaims that His own are “little flock” (Luke 12: 32); while the false teachers are a multitude, whom, the apostle mentions weeping bitterly with grief on their perdition, and on their deception of the simple; Among whom are: 1- Those who, holding fast to their Judaism, became the enemies of the cross, by: a- Their call for the commitment to the statutes of the Mosaic law, particularly that of the circumcision. b- Their evil intention to erect a wall separating between the Jews and the Gentiles. 2- The Gnostics … who also became the enemies of the cross, by: a- Believing that the matter is evil and sinful; And as the flesh is material, it would abide in its evil and sin. b- As the flesh abides in its evil and sin, they provoke their followers to commit all kinds of sins and iniquities, and let loose the reins of the body. c- They call that as man practices virtue and the life of goodness, to practice, as well, iniquity and the life of sin. “whose end is destruction, whose God is their belly, and whose glory is in their shame – who set their mind on earthly things” (19) “whose end is destruction”; The apostle grieves for their eternal perdition, as they carry the following serious features: a-“whose god is their belly”: Out of their bellies they set gods to worship. They do not live for the sake of eternity, but are only preoccupied with the pleasure and satisfaction of eating food, which they prefer to the commandments of the gospel. It is well known that the demon of greed is always followed by that of adultery. According to the scholar Origen, man is in need of circumcising his taste; so that “whether he eats or drinks, or 121 whatever he does, does all to the glory of God” (1 Corinthians 10: 31). But for him, with an uncircumcised taste, his god is his belly, dedicating his life to the pleasure of taste1. For the four-legged creature, having his head bowed toward the ground, he looks down at his belly and seeks what is hers. But man, on the other hand, having his head directed up toward heaven, his eyes look upward. That is why, when you bring yourself down by the desires of the flesh, and become a slave to your belly and to the other lower parts of your body, you would become as one of the lower animals2. (St. Basil the Great) Not recognizing any other god, let us not behave like those greedy people whose god is in their belly (Ephesians 3: 19), nor like those money-lovers, who are actually idol-worshippers. Let us not set other gods for ourselves; but let us have one God who is above everything, “one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4: 6). Being preoccupied only with the love of the true God, and united to Him with love, we would say: “Behold, we came to You, for You are the Lord our God” 3. That is why the Lord said to the children of Israel: “Just as you have forsaken Me and served foreign gods in your land, so you shall serve aliens in a land that is not yours” (Jeremiah 5: 19). Namely, any man who makes for himself a god of anything, is serving a foreign god4. In case you deify food and drink, your god would be your belly (19) And if you count the riches of this world a great thing, wealth would be your god, about which the Lord Christ says: “No servant can serve two masters, for he will be loyal to the one and despise the other; … You cannot serve God and mammon” (Luke 16: 13). 1 Homilies on Gen., homily 3: 6.. 2 The Hexaemeron, homily 9: 2.. 3 Homilies on Jeremiah, homily 5: 2. 4 بعد المعنى الحرفي للآیة، انتقل إلى المعنى الروحي. 122 He who cherishes wealth, and seats the rich in a prominent place, and despises the poor, deifies wealth. If there are in the land of God, namely, the church, some people who worship other gods through deifying lowly things, they will be driven away to a foreign land, where they could worship their gods. I shall now meditate in how God, in His care, when His people worshipped foreign gods, He drove them out of His land to a foreign land (the land of Satan), and said to them: “Why is it, O Israel, that you are in the land of your enemies, … that you are counted among those in Hades? Is it not that you have forsaken God the Fountain of wisdom? If you have walked in the way of God, you would be living in peace forever!” Baruch 3: 10-12) 1. (The scholar Origen) The human race is preserved through two carnal ways: Food and sex; to both of which the wise and prudent submit as something natural; The ignorant rush to them with lust and desire, and make them their entire life, as though they live just for their sake. When men normally eat to live, they live to eat. Those are despised by every prudent, and in particular by the Holy Book who condemn the greedy whose god is in their belly (19), who are moved by the lust of the flesh2. (St. Augustine) No man under heaven, who submits to such practices, could become wise, whatever admirable his natural ingenuity is … He would be as though burying his mind in his belly… Such a man has his faith in his belly3. (St. Clement of Alexandria) St. Clement of Alexandria believes that Plato’s call for moderation in eating habits, was set upon his knowledge of what the prophet David did when he distributed among all the multitude 1 Homilies on Jeremiah., homily 7:3. 2 Sermon on N.T. Lessons, 1: 23, 24. 3 Paedagogus . ا رجع ترجمة فلیوباترون. . 2: 1 123 of the people of Israel, both the women and the men, a loaf of bread, a peace of meat, and a cake of raisins (2 Samuel 6: 17-19). b- “whose glory is in their shame” (19): Because of their wrong concepts, they see glory in their shame, justify evil, commit sin, and boast in it. Some people boast in that, being the children of rulers, they could bring down priests from their clergy ranks; Some others boast their authority to execute people; and others boast in their worldly riches. The glory of all of those people is in their shame (19); for all those things are not even worthy of consideration, let alone of boasting or being proud of. Things to be truly proud of, are to be wise and prudent; to boast of not having done, all along the duration of ten years, any carnal pleasures and lusts; or of not having done them since childhood; or boast in carrying chains for the sake of Christ. And yet, even these things, as well, if we use our good sense, are not worthy of boasting. The apostle Paul had many things worthy of boasting; as for example the visions and proclamations he enjoyed, the miracles and signs he performed; the sufferings and afflictions he endured for the sake of Christ; and the multitude of churches he established in several locations in the world. In the sight of men, boasting in these things would seem natural; And yet, God, with His mercy and compassion, “lest he should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to him, a messenger of Satan to buffet him…. Concerning this thing he pleaded with the Lord three times that it might depart from him; and He said to him: ‘My grace is sufficient for you, for My strength is made perfect in weakness” (12 Corinthians 12: 7-9) 1. Those who set their minds on earthly things, do not allow for the establishment of new things; nor for the purification of old ones2. 1 Homilies on Jeremiah., homily 12: 8. 2 Homilies on Gen., homily 13: 2. 124 “The souls of the righteous are in the hand of God” (Wisdom 3: 1). Whereas those of the wicked are not worthy to be1. (The scholar Origen) c- “”Those who set their minds on earthly things” (19); who forget that the love of the world is animosity to God; they are always preoccupied with material and earthly things, and have no place for the spiritual and divine issues in their hearts and minds. Commenting on God’s promise to Abraham: “I will make your offspring as numerous as the stars of heaven and as the sand that is on the sea shore” (Genesis 22: 17), the apostle Paul says that the church – the descendants of Abraham – embraces many who could be compared with the stars of heaven in their spiritual splendor; as well as many who “set their minds on earthly things”; who, because of their sins have become heavier than the sand that is on the sea shore. There is nothing more foreign to a true Christian than to seek an easy and a comfortable life, or to get completely indulged in the present life. Your Lord has been crucified; Will you seek comfort? Your Lord has been nailed; Will you live in luxury? Would these things suit you as a true soldier of Christ? Hence the apostle says: “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ” (18); He said that on account of those who pretend to be Christians, and yet walk along the way of comfort and luxury. The cross belongs to a soul in the battle, longing to die, and never seeking the easy way. Those, claiming to be for Christ, are actually enemies of the cross; For if they love the cross, they would strive to live the crucified life. Is your Lord not on the cross? Follow His lead: Crucify yourself, even if no one crucified you! 1 Fragments form Catena (Frs of Church, vol. 97, p. 316.). 125 Crucify yourself! … Do not kill yourself; Far from it, as that would be evil; But say together with Paul: “The world has been crucified to me, and I to the world” (Galatians 6: 14). If you love your Lord, put yourself to death, the way He did. Learn the greatness of the power of the cross; and the goodness it realizes; Doing that is a surety to your life1. (St. John Chrysostom) “For our citizenship is in heaven; and from there we also eagerly wait for the Savior the Lord Jesus Christ” (20) Our home or our citizenship is in heaven; Being foreigners and sojourners on earth, how could we get attached to it? If the Roman citizenship at that time had its great value and special privileges (Acts 22: 28), How much more would the heavenly citizenship have? Of its privileges is that the devil would not be able to catch or crawl into us. “For the enemy has persecuted my soul” (Psalm 143: 3) … We would be able to escape this persecution if we find for ourselves a place where he (the devil) cannot get in, … Where would be this place but in heaven? … But how can I get there? … Listen to the words of the apostle who had the same kind of body we have: “Set your minds on things which are above, where Christ is sitting at the right hand of God” (Colossians 3: 2-3); And, “Our (way of life) crosses over in heaven” (20) 2. (St. John Chrysostom) He, who rejects this world should believe for sure that it is befitting of him, as from now, to cross over with his mind and spirit to another world; There would be our citizenship, pleasure, and enjoyment of the spiritual goods3. The prince of evil, who, himself, is the spiritual darkness – the darkness of sin and death – is like a violent wind, although 1 Homilies on Philippians, homily 13. 2 Commentary on Ps. 143. 3 Homilies .ترجمة مركز د ا رسات الآباء بالقاهرة. . 49: 1 126 hidden, yet he shakes all mankind on earth, leads them by the wrong unstable thoughts, seduces the hearts of men by the lusts of the world, and fills every soul with the darkness of ignorance, blindness, and forgetfulness; … Except for those who are born from above, and who moved by their hearts and minds to another world, as it is written, their citizenship is in heaven. Although we are on earth, yet “our citizenship is in heaven” (20). While, conscious or unconscious, we practice all our activities in this world. When the physical eye is clear, it can easily see the sun, So the utterly pure mind can always behold the glory of the light of Christ, and can be with the Lord day and night1. This could not be realized except when the Christian denies this world and believes in the Lord with his whole heart. In this case the power of the Spirit can gather the heart scattered all over the whole earth, and the Lord’s love will bring it together with the heavy-laden mind, over to the eternal world2. He who truly desires to be a follower of God, has to tear apart the chains that bind him to this life, which could be realized by complete isolation, and forgetting the old habits. Unless we pull ourselves out of all the physical bonds and the temporal society, and move on as though to another world through our life behavior; on account of that, according to the apostle: “Our citizenship is in heaven”, it would be impossible to realize our goal to gain the pleasure of God. And as the Lord Himself elaborately says: “So likewise, whoever of you does not forsake all what he has cannot be My disciple” (Luke 14: 33). Doing that, we should intensely watch our hearts, not only to be aware lest we would lose God’s mindset, or distort the memory of his wonders by vain fantasies, , but to carry as well God’s holy 1 Homilies ترجمة مركز د ا رسات الآباء بالقاهرة . 17: 4 2 Homilies ترجمة مركز د ا رسات الآباء بالقاهرة . 17: 4 127 mindset, sealed upon our souls, as a perpetual seal that could never be wiped out, and a pure memory1. It is a loosening of the bonds of this mortal material life, and a liberation from human bonds, in order to be more prepared to be othe way leading to God. That is the unhindered motive to acquire and to enjoy those very precious goods, which are “more desirable than gold and precious stones” (Psalm 19: 10), In short, ut is a move of the human heart to a heavenly way of life; to be able to say: “Our citizenship is in heaven”. Moreover, as a main point, it is the first step toward acquiring the likeness of Christ, who, “though He was rich, yet for our sakes He became poor” (2 Corinthians 8: 9). Unless we gain this likeness, it would be impossible for us to reach the way of life according to the gospel of Christ2. While dragging our body like a shadow on the ground, we keep our souls in the company of the heavenly Spirits3. (St. Basil the Great) “Babylon is a golden cup of fury in the hand of the Lord from which all the nations of the earth will become drunk” (Jeremiah 25: 15). If you wish to know how would the whole earth become drunk from the cup of Babylon, think of the sinners who fill the whole earth. You may say that the righteous did not get drunk from the cup of the sinners; So how could the Holy Book say that the whole earth got drunk from the cup of Babylon? Well, do not think that the Holy Book does not say the truth when it so says, for the righteous actually are not earth (ashes or dust); and consequently, the whole earth means that the sinners alone would become drunk from the cup of Babylon; while the righteous, although they are on earth, yet their (dwelling place) is in heaven (Philippians 3: 20). Therefore it would not be fitting to say to the righteous: “You are dust (earth)t, and to dust you shall return” (Genesis 3: 19); But the Lord will say to him, as 1 The Long Rules, Question 3. 2 The Long Rules, Question 8. 3 Concerning Baptism, ch. 2. 128 long as he has borne the image of the heavenly One (1 Corinthians 15: 49): “You are heaven, and to heaven you shall return”. Therefore, the cup of Babylon will not make drunk except those who are still earth1. “The righteous is not earth” (dust); For, although he is on earth, yet his citizenship (nationality) is in heaven; and will not hear the words: “You are dust (earth), and to dust you shall return” (Genesis 3: 19), but he will rather hear: “You are heaven, and to heaven you shall return”; For “you bear the image of the heavenly One” (1 Corinthians 15: 49) 2. Depart from everything not consecrated nor dedicated to God; to which you may respond by saying: We depart, not from places, but from works; not from persons but from ways of life. The same word to mean ‘consecrated’ in Greek (hagios), means that the thing referred to is out of the world; For he who dedicate himself to God becomes qualified to be out of the earth and out of the world; and could afford to say that he, although walking on the earth, yet he has the “citizenship (the way of life) of heaven3. The soul that sins is said to be (of the earth); Yet this does not apply to him who says: “Our citizenship is in heaven, and from there we also eagerly wait for the Savior, the Lord Jesus Christ” (20). So, how can I call that soul “of the earth”, when it has no fellowship with the earth, but is wholly in heaven, living where Christ sits at the right hand of God (Colossians 3: 1); and eagerly waiting to return to be together with Christ, which is far better; yet is committed to stay in flesh to our account4? (The scholar Origen) The hearts of believers are a heaven which they daily lift up there when the priest, in the holy Liturgy says: ‘Lift up your hearts’, and they respond by saying: ‘We have them with the 1 Homilies on Jeremiah, homily 20: 9.. 2 Fragments from catena (Frs. Of Church, vol. 97, p. 3.). 3 Homilies on Leviticus, homily 11: 1: 5-6. 4 Homilies on Leviticus, homily 2: 5: 2. 129 Lord’; and according to the apostle: “Our citizenship is in heaven” (20). Now, if the citizenship of the believers is truly in heaven, having the true love, the roots of that love is planted in heaven. On the contrary, the roots of greed in the hearts of the haughty are planted in hell; as they perpetually seek the earthly possessions, lean toward them, love them, and put all their hope on the earth1. (Father Caesarius of Arle) “Who will transform our lowly body, that it may be conformed to His glorious body, by the power that also enables Him to subdue all things to Himself” (21) The heavenly Head has preceded us, and carried our nature in Himself, which is sanctified and glorified by His resurrection, and prepared for heaven; So that, bearing the image of His glorious body, we can cross over, by and with Him, to our heavenly home. That will be realized on the great day of the Lord, when we are raised up in bodies in the image of Christ resurrected from the dead. The way we were clothed in the image of Adam of dust, we shall be clothed in the image of the Spiritual Adam, to enjoy the glorious body (1 Corinthians 15: 42-44). Now we gain the spiritual resurrection for our souls as a deposit of the resurrection of the body (Romans 8: 11). “will transform” ... This reminds us of when the body of the Lord Christ was transformed on Mount Tabor. “Our lowly body” … Christianity does not despise the body, but rather honors it immensely. After the incarnation of the Word of God, the human body received an honor with no precedence. As the body is a partner of the Spirit in the journey of life, and in the strife; it will share its glory. But why then does the book call it “our lowly body”? That is on account of that it is prone to weaknesses, infirmities, and falls. “”that it may be conformed to His glorious body” … Our lowly body will be conformed to the glorious body of Christ after resurrection, that came out of the grave while being closed. 1 Sermons, 22: 4. 130 “by the power that also enables Him …” Which he can, having been risen from the dead by his own power; and will come on the last day to raise us up. In a talk by St. Hilary, bishop of Poitier, on the Holy Trinity, he refers to the phrase: “subdue all things to Himself”, he clarifies that He subdues the devil under His feet; subdues death, taking away its authority, and granting eternity; and subdues the human nature, not to destroy man, but to let his nature be swallowed up in a new glorious nature. The submission of His enemies entails the defeat of death, to be followed by eternity. Here, the apostle also tells us about a special prize to be granted through the submission by faith. There is another submission that realizes the transformation from one nature to another, submits to it, and becomes in its likeness. Yet that does not imply the end of its existence, but its progress to a more exalted status, by being intermingled with the image of the other nature which it receives, to submit to a new form …We submit to His glorious body1. (St. Hilary, bishop of Poitier) He says: “our lowly body”, for it is now lowly, submitted to perdition and sufferings; seems as though valueless, with nothing more exalted than other animals; “that it may be conformed to His glorious body” . How could this be? How could our body be conformed to the likeness of Him, who sits at the right hand of the Father, before whom the angels worship; and the incorporeal hosts stand; who is higher than any other system, authority, and might? Is it not worthy of wailing by the whole world on those who fell short of this hope? For despite the hope given to our body to be in His likeness, man still walks together with the demons? I do not care much for hell down there; as whatever is said about it, hell would be counted as nothing, compared to falling from such a great glory2. 1 On the Trinity, 11: 35-36. 2 Homilies on Philippians, homily 13. 131 “by the power that also enables Him to subdue everything to himself”. He says that He has the power to subdue everything to Himself, even perdition and death … He has actually shown greater works of his authority to let us believe … This hope of ours (namely, the enjoyment of His glorious image) is enough to lift us up from our great apathy and slothfulness1. (St. John Chrysostom) All those who come to Him wishing to partake of that spiritual image through their progress, are renewed day by day in their inner man (2 Corinthians 4: 16); according to the image of their Creator, until they become in the likeness of His glorious body; Yet everyone according to his ability2. (The scholar Origen) 1 Homilies on Philippians, homily 13. 2 Homilies on Philippians, homily 13. 132 AN INSPIRATION FROM PHILIPPIANS 3 YOU ARE MY FOUNTAIN OF JOY In the midst of my sufferings, when I see You carrying the cross; My soul exults to share Your passion. And in my ministry to my brethren, when I see You as a servant of all; I joyfully desire to give together with You. You are the Fountain of my joy; I worship You, not by vain formalities; But by the Spirit and the truth, I abide in You, and You in me. You renew my nature by Your Holy Spirit; To make me perpetually bear a joyful nature; In You I find my satisfaction; And by You I get justified before God Your Father. My soul exults when You grants me the knowledge of Your secrets. When You bring me into Your secret place; To experience amid my sufferings, the power of Your resurrection; When You lift my soul up to Your heavens; There I find refuge; That the enemy would not be able to crawl into me; And his snares would not be able to catch me; You transformed my life into a joyful race; I perpetually forget what is behind; Desiring to reach You with the Spirit of conquest; You are my crown and my eternal conquest.
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