Grace Sufficient (Sun. Oct. 15)

The word of the day is “sufficient.”  As we read 2 Corinthians 11:31-12:9, we realize that the Apostle has been provoked.  His opponents have boasted that their qualifications for leadership are greater than Paul’s.  Though he calls it “boasting,” the Apostle answers their bragging with a summary of the dangers, hardships, and sufferings he has endured.  Then he recalls the “visions and revelations” of a lofty mystical experience when he was taken up to the third heaven and into Paradise (vs. 2:4).  

Boasting Qualified by Humility

As spectacular as Paul’s report of his spiritual experience is, it comes with a qualification.  He frames his narrative of his spiritual feats with two expressions of humility.  Before he tells of his celestial vision, he writes, “If I must boast, I will boast of the things which concern my infirmity” (vs. 11:30).  The Greek word comes from the idea of feebleness or frailty.  To illustrate his humility, the Apostle recounts that he was let down the city wall in a basket to escape arrest in Damascus—hardly a dignified way of leaving a city (vs. 33).

Possessing in God What One Lacks in Oneself

At the end of his recollection of his mystical experience, Paul returns to the theme of his imperfection.  He writes that God had inflicted him with a “thorn in the flesh” to keep him from being too elated (v. 7).  Whatever the affliction was, three times, Paul implored the Lord to remove it.  But God’s answer was, “My grace is sufficient for you, for My strength is made perfect in weakness” (vs. 9).  The word for “weakness,” that is, “frailty,” is the same word that Paul used earlier at the beginning of his excursion into boasting.  Paul repeats that he will boast of his frailties (vs. 9).   

For Paul, “God’s grace is sufficient.”  It is enough.  It is satisfactory.  It is all he needs.  Thus, Paul contrasts his feebleness with God’s power, and his deficiency with God’s all-sufficient grace.  Accordingly, he yields his weakness to God’s strength.  And in surrendering his boasting to God’s greatness, the Apostle possesses in God what he lacks in himself.

For Reflection

Suppose we believe that God provides enough for our physical needs.  Is His Grace sufficient for our spiritual lives?  Consider what God the Holy Trinity gives us: the Word of God and the Holy Tradition, the Holy Mysteries (sacraments), the Body and Blood of Christ in the Eucharist, the lives of the saints, the witness of the apostles, the teachings of the Councils and church fathers, the stories of the desert fathers, the “Jesus Prayer,” the direction of our hierarchs, the worship and fellowship of the Church. 

What more “means of grace” do we need?  What draws us away from these foundations of faith into the spiritual dead ends?  Is it perhaps our desire for extraordinary spiritual gifts?  Or esoteric knowledge?  Or ecstatic spiritual experiences?  Or is it curiosity, a desire to know something about everything?

Thanking God for all His blessings, spiritual as well as physical, let us pray with Paul:  “Your grace, O God, is sufficient for me.

2 Corinthians 11:31-12:9, grace sufficient,

  

When Work Is Not Drudgery (Sat. Oct.14)

 The word of the day is “labor.”  In today’s reading of 1 Corinthians 15:58-16:3, St. Paul moves from his discussion of the resurrection of the dead in the age to come to our work in this age.  The Apostle writes, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (vs. 58).

Whatever Our Work, We Serve the Lord

How different is this view of our vocation from the notion of work today!  Our economy values workers who are adaptable, not “steadfast,” mobile not “immovable,” and productive as measured by the numbers, not “abounding in the work of the Lord.”  But those who hope in the resurrection have a different attitude.  Their labor is “in the Lord” (vs.  58).  In Ephesians, Paul instructs “bondservants” to do their work “as to Christ “ and “with goodwill doing service to the Lord and not to men” (Ephesians 6:5 & 7).  Likewise, whatever our calling, we should dedicate our labor to the Lord.  When it is so devoted to serving Christ, it becomes His work, not ours.

In Due Season We Will Reap

ln that case, we found our work and lives on the firm and unmovable Rock of Christ (Luke 20:17) and His Word (Mt 7:24-25).  And it is God who works His will through us.  It’s like farming.  We plant, till, and gather.  But God causes the plants to grow into an abundant harvest (Ps. 104:14).  Therefore, we need not worry about results as the secular employees do.  When we “commend ourselves and all of our lives to Christ our God” (Divine Liturgy), God will ensure that our labor is not “in vain.”  That is, it will not be empty and unfulfilled (Strong’s #2756, 137).  Thus, Paul promises, “And do not be weary in doing good, for in due season we shall reap if we do not lose heart” (Gal. 5:9).

 For Reflection

St. John Chrysostom compares the labor of Adam with the work of believers.  When God put Adam out of the Garden, human work became toil as a punishment for sin.  But the work of believers is no longer drudgery because of its rewards.  Therefore, Chrysostom says we should no longer call it “labor” because of its rewards and the help God gives it.  Adams’s work was for a penalty.  Ours is for service to God and the “good things to come” (NfPf1: 12, 257).  Yet we should not overlook those who endure toil, drudgery, and danger at work.  At this critical time, we should thank God for these underappreciated workers and give them the support they deserve.  Yet they too can dedicate their work to the Lord and know that in Him, it is not “in vain.”

 

Sharing One Mind and One Purpose (Fri. Oct. 13)

 The word of  the day is “mind.”  In today’s reading of Philippians 1:27-2:4, St. Paul begins to instruct his beloved congregation at Philippi on the way of life of the citizens of the Kingdom.  The Apostle writes, “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear that you stand fast in one spirit, with “one mind” striving together for the faith of the gospel” (vs. 27).

The Conduct of the Fellow-citizens of the Kingdom

Paul has disclosed his uncertainty about whether he will survive his trial.  But to reassure his favorite church, he raises the hopes that he will come to see them again.  Meanwhile, they are to be “worthy of the Gospel” in their conduct.  The word for “conduct” here is a complex term that refers to the proper behavior of citizens of a state (Strong’s #4176, 206).  In this sense, Paul addresses the Philippians as “fellow citizens with the saints and members of the household of God” (Eph. 2:19).

Citizens of a country have a typical way of being in the world.  For example, Americans have certain identifiable characteristics.  So also do those who belong to the “holy nation” of the reign of God (1 Peter 2:9).  Paul advises that the “People of God” should be known for their distinctive unity.  They are to be “like-minded, of one accord,” and of “one mind” (vs. 2:2).

Christ does not call the members of His Body to be identical to one another.  Rather, Paul teaches that they are separate parts of the physical body.  He asks rhetorically, “If the whole body were eyes, where would be the hearing” (1 Cor. 12:18)?  Moreover, Paul writes that these members have different spiritual gifts.  According to the Apostle, “…one and the same Spirit works… distributing to each one individually as he wills” (1 Cor. 12:11).

The “One Mind” Has Singleness of Purpose  

So then, what unites the individuals who make up the whole church?  In verse 27, the Apostle writes they are bound together with the “same love.”  They are “of one accord” (vs. 2:2).  Thus, believers share the same agape love of God.  And they have the same sentiment or attitude (Strong’s 4861, 239). 

But  the crowning characteristic of their unity is that they have the “same mind.”  Twice Paul uses the form of the same Greek word for this thought.  The “one mind” that the believers have in common does not have the exact thoughts.  But this “mind” thinks in a single direction (Strong’s #5426, 266-67).  Again, in verse 27, the OSB translates the Greek word psuché as “one mind.”  This word refers to the soul, the seat of our affections, feelings, and desires  (Strong’s #5590, 273).  The use of this term suggests that the “one mind” is set on common aspirations.

In summary, we might say that when the members of the Body of Christ have “one mind,” they set their hearts on the same thing.  They are united in a common direction of the will.  They are bound together in mutual understanding and singleness of purpose.

In his Conferences, John Cassian speaks about this sense of oneness.  He advises, “’For the Lord makes men to be of one mind in a house’ (Ps. 67 (68):7).  And therefore, love can only continue undisturbed in those in which there is but one purpose and mind to will and to refuse the same things” (NfPf2: 450). For example, Paul refers to one purpose that should unite the minds of believers.  It is “striving together for the faith of the gospel” (vs. 27).  Cassian speaks of another source of togetherness, the “like-mindedness and common purpose of concern for progress in the spiritual life” (NfPf2:451).

For Reflection  

Our study of today’s readings suggests an essential characteristic of the unity of the church.  It is a common sense of aspiration, intention, and mission.  As Cassian suggests, the failure to nurture like-mindedness explains why churches become divided.  Indeed, there is “one Lord, one faith, one baptism, one God and Father of all…” (Eph. 4:5).  But those who profess the faith achieve a lasting unity only when they direct their hearts toward one overriding purpose.  This principle also applies to the family, which is a “little church.”  When family members work together to establish mutual values and goals, they grow strong in harmony and closeness to one another.   

Living In the World But Not For the World (Thurs. October 12)

 

The Word of the Day is “flesh.”  In our reading of Philippians 1:20-27, we find that St. Paul’s life is suspended while he waits for his trial before the Roman Emperor.  Paul continues to proclaim the Gospel with such power that the whole palace guard knows about his suffering for Christ.  Moreover, his example has encouraged his associates and even his opponents to preach Christ freely.

Torn Between Life on Earth and Life in Heaven

But Paul cannot see very far ahead because, at any moment, the guards might take him to his day in court—maybe to his death.  Thus, Paul is torn.  He does not know whether he will live or die.  And he is unsure about what is better.  He says that he is “hard-pressed between the two.”  “He yearns to leave this world and to be with Christ.  But he knows that his followers need him.  The former would be better for him.  The latter would be more helpful for his flock (vs. 23). 

If we put ourselves in Paul’s place, we would confront the question, which is better for us?  To most of us, the answer would be immediate.  We would cling to life on this earth.  We want to live a “full life” and then depart to be with Christ.  Why would we say this?  The answer is our “life in the flesh,” as Paul puts it.  Our fleshly life is not necessarily evil though it is susceptible to temptations.  But “flesh” refers to the material physical body contrasted with the immaterial soul.  It is, therefore, our base, “lower nature.”  It is natural but weak, created by God but subject to death (Strong’s #4561, 224).

Life in the Flesh

In Romans, Paul compares the life of the spirit with the life of the flesh:  “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit (Romans 8:5).  The flesh is of the earth.  It ties us down to this material world and leads to the sins of our carnal nature (Colossians 3:5-6).  The spirit is of God and releases us from the bondage to sin and death.  It leads to righteousness.

Then too, the Epistle of 1 John warns us not to be attached to the “flesh.”  It teaches, “Do not love the world or anything in the world.  If anyone loves the world, the love of the Father is not in him.  For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world” (1 John 2:16).  The Apostle adds, “The world is passing away, but he who does the will of God abides forever” (1 John 2:17). 

We Too Are Suspended Between Life on Earth and Life in Eternity

Hearing these verses, do we have a different answer about what place would be better for us?  Do we realize that, like Paul, we are suspended between our life in eternity with Christ and our life here on earth?  How then shall we live here in this world when what we should love is the Eternal God?  St. Isaac the Syrian suggests an answer.  He says, “While alive, the saints were dead; for though living in the flesh, they did not live for the flesh.”  As long as God wills it, we will live here on earth in this fleshly body.  Nevertheless, we can live for our eternal life in heaven.  We can “seek those things which are above, where Christ is sitting at the right hand of God” (Colossians 3:1).

For Reflection

If we live in but not for the world, then our life in the body can assume a new purpose.  Like Paul, we can devote ourselves to the relationships and needs of others.  Indeed, we can trust that God will give us life in the body as long as it is His will that we remain here to love those who need us.  

Philippians 1:20-27, living in the world but not for the world, in the world but not of the world, do not love the world

Only That God Be Magnified (Wed. Oct. 11)

The word of the day is “magnified.”  St. Paul writes our reading of Philippians 1:12-20 as he faces his trial and possible execution.  Paul spent two years under house arrest. Yet at any time while he was “in chains,” Paul could be taken to court before the Roman Emperor. Our reading suggests that Paul waited in uneasy anticipation throughout those years. He hoped and prayed that God would be magnified by his inevitable ordeal, whether in life or death.

In our reading, the Apostle states he is “appointed for the defense of the gospel” at his trial (vs. 17). Therefore, he asks for the prayers of his beloved congregation. Because of their prayers and the work of the Spirit, Paul hopes that the case against him will turn out for his “deliverance” (vs. 19).  But that does not mean he will survive the ordeal---not at least “in the body.”

 Whether in Life or Death, God Would Be Magnified

The Greek word for “deliverance” is the term generally used for “salvation” (Romans 1:16).  But it has the basic sense of rescue and preservation (Strong’s 4992, 246). In this case, Paul’s “rescue” may mean his death.  Thus Paul asks that the prayers for him be aligned with his “earnest expectation and hope” that he will not be put to shame and that Christ will be “magnified in my body, whether by life or death” (vs. 20).  Thus, as the Mother of God magnified the Lord in her song of praise (Lk. 1:46), so Paul deeply desires that his trial and its result will enlarge the greatness and glory of Christ  (Strong’s # 3170, 158).

Looking at this passage from Paul’s point of view, we note that St. Paul’s overriding concern is the “furtherance” of the Gospel so that Christ may be glorified. Remember Paul’s distress about his rivals? In 2 Corinthians, he warns against the deceit of a preacher of “another Jesus” (vs. 2 Cor. 11:4).  And in Galatians he curses those who would preach “another Gospel” (Gal. 1:9). Now, even in Rome, Paul has opponents. Paul says that they are preaching Christ from “selfish ambition” and the desire to “add to Paul’s affliction in chains” (vs. 15).  St. John Chrysostom suggests that they were trying to incite the Emperor ‘s anger over the spread of the Gospel. The result would be that he would inflict his wrath on Paul (NfPf1: 13, 190).  Whatever the explanation, we only learn from Paul that they were preaching the Gospel out of “envy and strife” (vs. 15).

Nothing Matters Except the Progress of the Gospel

But now how does Paul react to his contenders?  Facing his day in court and possible execution, Paul takes the long view.  He responds to his opponents with equanimity.  Nothing matters to him except the advance of the Gospel.  And if that results from his opponents’ jealousy, then Christ will be magnified, and Paul will rejoice (vs. 18).

For Reflection

In his comment on this passage, Chrysostom praises Paul’s noble attitude toward his contenders. The preacher thinks it remarkable that the Apostle could rejoice over his opponent’s success in preaching the Gospel. The preacher writes: “Not one of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy” (NfPf1: 13, 193).  

It is not so hard to believe that God is magnified when we and our friends are successful in spreading the Gospel and serving the Lord.  But what if our opponents are also effective in the same endeavors?  What attitude does it take for us to say that the Lord is magnified even in the success of our adversaries? 

  

Making the Witness of Faith Evident (Tues. Oct. 10)

 Making the Witness of Faith Evident

The word of the day is “evident.”  Paul writes his letter to the Philippians while under house arrest in Rome.  We can imagine that his guards would come and go day and night.  Among them, St. Paul says, “…it has become evident that my chains are in Christ” (vs. 13).  The Greek word for “evident” that Paul uses in today’s reading of Philippians 1:8-14 is derived from the sense of shining.  It means that something has come to light (Strong’s #5318, 261).  Thus, Paul is reporting that it is manifest throughout the “palace guard” that his imprisonment is for the sake of Christ.

Because Paul’s witness to Christ is so open, many “brethren,” Paul’s associates, are becoming bolder in their preaching of Christ.  They now dare to freely speak the word of the Lord without fear (Strong's, #870, 49).

Evident in the Clear Light of Day

According to the Orthodox Study Bible translation, Paul prays that the Philippians may be “sincere” according to the OSB translation.  But a more precise sense of the term refers to the action of showing something to be good in the full light of day (Strong’s #1506, 78).  Thus St. Paul prays that it would be evident that his beloved congregation would be pure, faultless, and “filled with the fruits of righteousness” until the Judgement day.  They are to be just as “transparent” as Paul so that their virtue might be made evident to the glory of God (vs. 11).

St. Paul prays “that you may approve the things that are excellent.”  English speakers may find this phrase unclear.  How are they to reach that state of sincerity?  We no longer use “to approve” to mean “to demonstrate” or “to certify as good.”  To find the meaning of “approve,” we should consider the beginning of the sentence.  Paul prays “that your love may abound still more in knowledge and all discernment…” (vs. 9).

Testing to Find What Is Excellent

The Greek word that the OSB translates as “approve” comes from the thought of testing (Strong’s 1381, 71).  The Philippians are to test everything and to judge what is to be approved.  That is, they should recognize by examination what is best.  When they choose what is excellent, they would become “filled with the fruits of righteousness” (vs. 11).  What is the result of this judgment of discernment?

We learn from this passage that our witness to our faith in Christ should be as open as Paul’s testimony to the Gospel.  What we believe and act on should be “transparent” because it shines through our lives.  And this transparency is the result of our choice of what is excellent, that is, what is good and right and true.

For Reflection

In the Roman Empire of Paul’s day, many “mystery religions” led people astray.  These cults practiced secret rituals known only to their members.  And they often fostered altered states of consciousness to elevate the mind to a new level.  But secrecy ensured that only those who were chosen initiates knew of these esoteric states of awareness and the rituals that produced them.

 In contrast, Paul, the apostles, and the early church leaders proclaimed their message openly in the synagogue, the marketplace, and the courtroom.  The transparency of their teaching followed the example of the Lord Jesus.  When the high priest interrogated Jesus about his teaching, he answered, “I spoke openly to the world.  I always taught in synagogues and the temple … and in secret, I have said nothing” (John 18:20). 

Among those who follow Christ, secret knowledge, practices, and states of mind are signs that those who keep these confidences have left the open, clear, and straightforward way of the Gospel.

Happiness is Fleeting; Joy is Lasting (Monday, October 9)

 

The word of the day from our reading of Philippians 1:1-7 is “joy.”  We know more about St. Paul than any of the other apostles.  Not only the Book of Acts but his letters give us a well-rounded picture of him.  The frames of mind of his epistles range from sorrowful in parts of 1 Corinthians, relieved in other parts of 1 Corinthians and 2 Corinthians, theological in Romans,  emphatic in Galatians, mystical in parts of Ephesians and Colossians, instructive in other parts of Ephesians and Colossians, reassuring in 1 Thessalonians.

The Exalted Mood of Joy

But in Philippians, St. Paul writes in an exalted mood of joy.  In today’s reading, he begins his letter to his beloved congregation in Philippi, “I thank my God upon every remembrance of you, always and in every prayer making the request for you with all joy…” (Vs. 4).  The congregation at Philippi was the first church that Paul gathered in Europe.  That was 50-51 AD (OSB “Introduction to Philippians).  Now St. Paul writes about ten years later while imprisoned in Rome.

Paul esteems the Philippian church not only because they have been loyal to him from the beginning (vs. 5) but because they gave exceptional support to his ministry (vs. 4:15).  The Greek word that the OSB translates as “fellowship” is the familiar term koinonia.  The basic meaning is that of sharing (Strong’s #2842).  The Philippians have “shared” in Paul’s missionary work.  Some versions translate the phrase as “partners in the Gospel” or “participation in the Gospel” (NIV, English Standard, Berean, New Am. Standard, Chr. Standard).  Rather than “fellowship” (OSB) or “communion” (OSB fn. on vs. 5), these phrases express the sense that the Philippians have actively taken part with Paul in his planting of churches.

The Gladness of Joy

Paul says that he prays for his beloved partners in the Gospel with joy.  The Greek term has a basic sense of gladness, cheerfulness, and serene happiness (Strong’s #5479, 269).  The most frequent translation of the verb is “to rejoice” (Strong’s #5463, 26).  Even though Paul is in prison and awaiting what might be his martyrdom, the very thought of the Philippians fills him with joy.  Thus, the mood of his prayers is not anxiety or concern but rejoicing.

For Reflection

Happiness is an emotion that comes and goes.  But joy is a lasting state of mind and heart. Suffering and hardship ruin our happy moods.  But joy endures in good times and bad.  Thus, the letter of James says,“ Consider it pure joy, my brothers, whenever you face trials of many kinds because you know that the testing of your faith develops perseverance” (James 1;2-3).  Joy is the life raft that can keep us afloat through the stormy seas of life.  Today, let us pray for lasting joy rather than temporary happiness.  

Philippians 1:1-7, Lasting Joy, Joy, gladness, cheerfulness,

What Belongs in the Church and What Must Be Left Outside It

The word for the day is “outside.”  Today’s society presents us with a choice:  either prejudice or toleration.  To avoid prejudice, is our only option to accept anything or anyone as part of our fellowship?  In our reading of 1 Corinthians 5:9-6:11, Paul teaches that we must draw a line between who and what are “inside” and “outside the church.”  Paul says, “I wrote to you in my epistle not to keep company with sexually immoral people.  Yet I certainly did not mean sexually immoral people of this world, or with the covetous, or extortioners, or idolaters since then you would need to go out of this world” (OSB vs. 9-10).

 Today we will review the cases that reveal the need for discernment about what should be accepted “inside” of the Body of Christ and what should remain “outside.”  Furthermore, we will learn how we should relate to “insiders” and “outsiders”  according to the principle that we live “in” but are not “of” the world.

What is “Outside” the Church Must Not Be Allowed “Inside” It

In our reading of 1 Cor. 5:9-6:11, we learn more about St. Paul’s anguish over his church at Corinth.  His first concern is the presence of openly immoral people in the congregation.  He has already described the conduct that he finds abhorrent (1 Cor. 5:1-5).  For one thing, the Corinthians are partaking of the holy gifts of Communion with a member who is openly engaging in gross immorality.  Thus, they are uniting themselves with him and his unrighteousness.  But the apostle had directed that his flock should not keep company with “anyone named a brother, who is sexually immoral, covetous, extortioners, and idolaters” (1 Cor. 5:11).   

Now, however, St. Paul finds that he must clarify his counsel.  In this letter (titled “1 Corinthians), the apostle explains that he did not mean that the faithful should avoid contact with anyone who is outside the congregation.  In the culture of the time, that would have been impossible.  But he said that he had referred to the tolerance of immorality inside the church. 

What Is "Inside" the Fellowship of Faith Must Not Be Taken "Outside" of It

Paul’s second concern is that members in the congregation are judging one another.  Not only that, but they are taking each other to the civil court over their differences and allegations of cheating and other wrongs.  But the magistrate in this court is a pagan who is called on to judge the members of the Body of Christ.  The apostle says that it would be better for believers to accept wrongs than take their fellow members to a pagan court outside the circle of faith.   The Orthodox Study Bible comments, “Love of litigation is a love of greed, hatred, and retaliation.”  Christians ought to be possessed of generosity, mercy, and forgiveness” (OSB on 1 Cor. 6:7).  Accordingly,  Paul expects that the members of the Body of Christ can handle their affairs inside the fellowship of believers.

In summary, Paul teaches that the church should treat the transgressor who is engaging in open sexual and unrepentant immorality as someone who is “outside “the congregation.  But he says that their lawsuits against one another should be handled “inside” the congregation.  Therefore, we see that Paul draws a clear line between those who are inside and those outside the fellowship of faith and the communion of the faithful. 

For Reflection

How can the faithful relate to others who are outside the church and yet honor the distinction between those inside and outside it?  In Galatians, St. Paul teaches, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10).  Our relationships with those outside the fellowship of faith are essential for bringing others into the church.  But that does not mean that we accept the world’s thinking, attitudes, and behavior around us.  

In the World but Not of the World

The Lord said that those who are His own are “in the world” but “not of the world” (OSB John 15:19; 17:14). Thus, we exist in the world.  But we do not share the belief, values, attitudes, and ways of life of the world.  We should not bring the leaven of the world’s ways into our fellowship in Christ lest it corrupts the whole loaf of our fellowship.  Yet, we should relate to those who are “of the world” for their salvation that they come to know Christ through us.  The difference between our life in Christ and the life of this world is the difference between living in the light and living in darkness.  Let us so live that those who are in the dark may see the light of faith and love in us.      

The Word of the Day (Friday, October 6)

 Watchfulness in Prayer

The word of the day is “watchful.”  St. Paul closes his letter to the Ephesians with insights on prayer in today’s reading of Ephesians 6:18-24.  In the verses before our reading, Paul described the weapons that believers should use against the forces of wickedness (vs. 12).  Then fully armed, believers must stand guard.  Watchfulness means they must pray at all times ‘with all prayer and supplication in the Spirit” (vs. 18).  They must be “watchful” as the Lord admonished Peter in the Garden of Gethsemane on the night of His arrest (Matt.  26:41). 

The Greek word for “watchful” refers to being awake and alert, not merely to ward off sleep but to achieve a purpose (Strong’s #69, 4).  Thus, we must stand in prayer like the guardians of a king.  With perseverance, we must “pray in the Spirit.”  When we pray, we must not be slothful or preoccupied with the affairs of this world.  Nor should we be fearful or cowardly.  But we should be diligent, single-minded, bold, and courageous.  And we should persist through all temptations within and turmoil without. 

Watchful In the Evil Day

Without any threat, we would not have to stand so unmoved and unshaken in prayer.  But Paul writes that we must put on the “whole armor of God, that you may be able to withstand in the evil day and having done all to stand” (vs. 13).  What is the evil day?  In the previous chapter, Paul writes, “See that you walk circumspectly… redeeming the time because the days are evil” (Eph. 5:15).  The “evil day” is whenever the devil works actively to effect harm (Strong’s #4190, p. 207).  In prayer, believers must be ever on guard to “withstand,” that is, “to set themselves against,” the attacks of the devil, for they will surely come (Strong’s #2480, 122).

Always Ready to Make Petitions to God        

When they take the posture of readiness in this way, then believers are prepared to make their supplications to God (vs. 18).  The Greek words for petitions refer to two types:  the general and the particular (Strong’s #1162, 63).  Paul here urges the Ephesians to make specific requests to God.  He states in Philippians, “Be anxious for nothing but in everything by prayer and supplication with thanksgiving, let your requests to be made known unto God” (Phil. 4:6).  “Supplication” means specific appeals and requests for what is needed or required (Strong’s #155, 9).  Thus, Paul asks his flock to pray that he would speak the “mystery of the Gospel” boldly at his trial (vs. 19).  But watchfulness is the attitude that guards the door when believers bring their needs and concerns to God.  Without watchfulness, the Ephesians’ petitions would be mixed with impure motives.  They would be polluted with selfish appeals that are not worthy of being delivered to the Throne of Almighty God.

For Reflection

Today we learn that the devil is near us when we pray.  Prayer stirs up Satan, for there is nothing more hateful to him than that we should ask for and receive the blessings of God.  Therefore, as we pray, we must beware of the Evil One’s schemes.  To interrupt and spoil our prayers, the devil has the “darts” of distractions, wayward thoughts, disturbing remembrances, and the moods of boredom, restlessness, and coldness of the heart.  Accordingly, the words of Paul about “watchfulness” are vital to our prayer life.  Let us resolve to “put on the armor of God” (OSB Ephesians 6:11) and to be alert, watchful, and steadfast in prayer.  As we do so, we will turn away from evil and turn to the God of grace, who is ever ready to hear the prayers of all who call upon Him whole heart.

 

Whatever Work You Do: Do It “as to” the Lord (Thurs. October 5)

The word of the day is “slaves.”  From today’s reading of Ephesians 5:33-6:9, we learn that whatever work we do, we should do it  “as to the Lord.”  In this passage, St. Paul addresses “bondservants,” that is, slaves (vs. 5) as well as their masters (vs. 9).  The Orthodox Study Bible comments, “As with marriage, Paul does not seek to alter the existing social structure…” (OSB fn. on vs. 6:9).  Thus, Paul’s letters presume slavery but do not approve of it.  That is also true of many of the parables in the Gospels, where English versions translate the Greek word for slave (doulos) as “servant” (Strong’s #1401, 72).  Despite taking slavery for granted, Paul favors the status of freedom.  He teaches that given the imminent return of Christ in glory; all should remain in the same social role.  But he makes an exception for those in bondage.  If they have an opportunity to be freed, they should take it (1 Cor. 21-22).

But the OSB comments, “… both marriage and the master-slave relationship are different when Christians are involved” (OSB fn. on vs. 6:9).  According to the Roman attorney Gaius in the 2nd Century AD, masters had the power of life and death over their slaves.  And whatever the slave obtained was the owner’s.  But there were limits to the owner’s authority.  According to the Roman lawyer, masters had no right to use excessive force or brutality.

Neither Slave Nor Free

Yet in reading Galatians, we find that the early Church in the Roman Empire was baptizing both free persons and slaves.  There was no discrimination as St. Paul states, “There is neither Jew nor Greek, neither slave nor free, there is neither male nor female, for you are one in Christ Jesus” (Galatians 3:28).  Moreover, the OSB notes, “’Before Christ’” master and slave are equal” (OSB fn. On vs. 6:5-8).  Imagine!  The implications of Paul’s statement meant that both slave and master were united in the same Creed, took part equally in the same fellowship meal, and received the Holy Gifts of Christ’s Body and Blood from the same chalice.

Slaves Should Serve “As To” Christ

With this in mind, we note in our reading that St. Paul instructs slaves to do their work as slaves of Christ.  They should obey their masters with singleness of heart, not with duplicity and guile (vs. 5)  (Strong’s #573, 34).  They should obey their overseers not to serve them but to serve the Lord (vs. 6).

But their masters should “do the same things” with the same attitude (vs. 9).  That is, in their treatment of their slaves, they should serve the Lord and carry out His will with a good heart (vs. 6-7, 9).  Whether they are masters or slaves, those who do good will receive a reward from the Lord in return (vs.8).

The Same Master in Heaven

Both masters and slaves have the same master in heaven.  He is not “respecter of persons” but treats all rich or poor, powerful, or weak, higher class or lower class, master or slave impartially with the same compassion.  And those who are baptized are fellow and equal members of the Body of Christ.  All that they say and do should be done “as to the Lord” to serve Him.

For Reflection

In the Divine Liturgy, the deacon repeats several times, “Commemorating our most holy, most pure, most blessed and glorious Lady Theotokos and Ever-virgin Mary, with all the saints, let us commend ourselves and each other, and all our life unto Christ our God” (The Service Books of the Orthodox Church.  Third Edition.  St. Tikhon’s Seminary Press. 1984).  Other service books say, “let us commit ourselves.”  Whether we use the word “commend” or “commit,” when we pray this petition, we are entrusting and dedicating all that we have and do to the Lord.  This commitment includes our “work” whether paid or unpaid, recognized or unrecognized.  We might ask ourselves to what are we devoting our “work”?  What difference does it make to do it “as to the Lord.

Ephesians 5:33-6:9, commending ourselves to each other, do it as to the Lord, dedicate whatever you do to the Lord

  

The Word of the Day (Tuesday, October 3)

 

Serving One Another (Tuesday, October 3)

The word of the day is “submit.”  In today’s reading of Ephesians 5:20-26, St. Paul begins to outline the duties of family members in the “Household Codes.”  The Apostle writes, “… giving thanks always to God the Father in the name of our Lord Jesus Christ, submitting to one another in fear of Christ” [1] (vs. 20 NAS). We should note that this verse is the transition to the “Table of Household Duties” section of Paul’s letter that follows. But it is more than that. It is the heading of the Code. If so, then, whatever their separate duties may be, all household members should serve one another “out of reverence for Christ”  (NIV).

The word for “submit” in Greek has the sense of to “put under,” or “to put in subjection.”  Thus, the Apostle wrote that God raised Jesus Christ from the dead, “seated Him at His right hand” above every principality…, and “put all things under His feet (Eph. 1:22). Thus, all the powers of heaven are subject to Christ as He reigns with the Father in heaven.

The Apostle writes that the faithful should “subject themselves” or “put themselves under” one another. In humility, each one should give way to and serve the other in love. They should do so in reverence to Christ who humbled Himself, and  being human, submitted himself to the obedience of suffering and death for our sakes (Philippians 2:8).

 Indeed, Christ Himself commanded His disciples to “put themselves under” one another. The Son of God, under whose feet God has every authority and power, put Himself under the feet of His disciples. At the Last Supper, he got up, took off his outer garments, and wrapped a towel around his waist. He then filled a washbasin with water and stooped down to wash each of His disciples’ feet. Thus, He set the example of our mutual subjection to one another as He commanded his followers to “wash one another’s feet” (John 13:3-15).

The image of the Lord as he washed his disciples' feet is an unforgettable lesson in lowliness. Those who would follow Christ must serve one another. They should put themselves under each other out of reverence to the “Suffering Servant.” They should emulate the Master who attended to humankind in meekness even to the extent of death on the cross.

For reflection:  St. John Chrysostom says that we should follow the Lord’s example of mutual subjection for three reasons: “… in order that we may subdue the passions, be servants of God, and preserve the love we owe one another” (Chrysostom NPFP1 13:142). If we put ourselves under one another, he says that God will deem us worthy to receive His far more abundant kindness.

Ephesians 5:20-26, Paul’s Household Cods, Washing One Another’s Feet, All Things Under the Feet of Christ

Notes

1)     In the Nestle-Aland “Novum Testamentum Graece 27th Ed. 1993, the word is “Christ”, and it is preferred instead of “God” which the OSB’s  New King James

 

Ephesians 5:20-26, Paul’s Household Cods, Washing One Another’s Feet, All Things Under the Feet of Christ

 

 

 

 

The Word of the Day (Monday, October 2)

 Putting Off Vices and Putting on Virtues

The word of the day is “put.” Who would continue to wear old, dirty, and worn-out clothing when we have brand-new clothes in our closet?  Yet unless we are intentional about our spiritual way of life, this is what we might do.   In our reading of Ephesians 4:25-32, Paul gives examples of how the faithful at Ephesus are to live and grow according to the calling of their baptism. The apostle continues to use the metaphor that is taken from the exchange of the old, soiled garments and the new robe of righteousness given in baptism.  The baptized puts off the one set of clothes and puts on the other.

The Rhetorical Pattern of Putting Off and Putting On

The rhetorical structure of the change of clothing depicts the way of life of the baptized.  We see this device in the two-fold set of vices and virtues in verse 25: “Therefore putting away lying, let each one of you speak truth with his neighbor.” This teaching adapts the sentence construction that would read in full: “putting  away lying and putting  on speaking the truth.”

Again, we see the same sentence structure in verse 31: “Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice, and be kind to one another, tenderhearted, forgiving one another even as God in Christ forgave you.”  That is, according to the rhetorical pattern, put away bitterness, etc. and put on kindness, etc.

We find his balance of vices and virtues throughout, even though Paul uses the phrase “put off” only twice and never uses the term “put on”  But these phrases from verses 22-23 set the pattern for the reader’s thought.

Pulling Up Weeds and Planting Flowers

This rhetorical analysis teaches us an important insight into the new life of the baptized as St. John Chrysostom points out.  He states, “And therefore the blessed Paul also, in leading us away from sin, leads us on to virtue” (NfPf1:13, 126).  He asks, “What is the use of pulling up the weeds of vice but failing to sow the seeds of virtue” (NfPf1:13, 126)?  When we do the one but fail to do the other, we will find that we are caught in the same vice again.  If we try to stop our tendency to tell falsehoods but do not replace it with a commitment to tell the truth, we are bound to fail. If we attempt to root out the heart’s bitterness but do not nurture the growth of kindness, we will not succeed.  Something is always growing in the field of the soul, whether it be a crop of evil or good.

Replacing Vices with Virtues

Chrysostom explains why this is so.  Speaking of the vices and virtues, he says, “For all these, are habits and dispositions. And our abandonment of the one thing is not sufficient to settle us in the habitual practice of the other” (NfPf1:13, 126-27).

The question is whether we will continue the way of life of the “old self” in Adam or the way of the “new self” in Christ?  For example, should lying or telling the truth be our style of living?  Either one is a habit that inclines us to think and act accordingly. Or should harboring bitterness or kindness be our lifestyle? Either one is a habit and a tendency to think and act in that manner

Note that we must choose one or the other way of living.  As Chrysostom says, “He that is not “bitter” is not necessarily “kind,” neither is he that is not “wrathful” necessarily “tenderhearted” (NfPf1:13, 127)

For Reflection

In summary, we learn from today’s reading that we should be intentional about our growth in the new life of Christ.  As Chrysostom says, “There is need of a distinct effort, in order to acquire this excellence,” of replacing vices with virtues (Chrysostom NfPf1:13, 127). To advance in the baptized way of life, we must be sure to “weed out” the negative while cultivating the positive.