Don’t Blame God (Mon. July 1)

The word of the day is "blame." Today's reading from Romans 2:28-3:18 involves us in Paul's complex discussion about the rejection of many Jews to the Gospel. The question is, who is to blame for the unfaithfulness of the Jews? God had given them his "oracles," His words (Strong's 3051, 152). In these messages, the Almighty showed them a special favor. St. John Chrysostom says that "the honor that God treated them was so great that even when He saw what would come thereof, He withheld not His goodwill toward them" (NfPf1:11, 373). Thus, God's forbearance demonstrated His faithfulness.

Unbelief Does Not Nullify the Faithfulness of God

Yet, according to Chrysostom, the Jews "made the honors bestowed on them a means of insulting Him [God] that honored them" (NfPf1:11, 373). The preacher charged that the Jews did not believe the words of God. And he asked, "Does this unbelief make the faithfulness of God without effect?" (OSB 3:3). Chrysostom answers that "our unrighteousness" confirms God's righteousness. His treatment of those who do not believe shows His divine benevolence, a manifestation of His love and kindness, in giving His Law, and His wrath in punishing those who disobey it (OSB 3:5). Therefore, Chrysostom says that should God be put on trial in court, He would be vindicated.

Some cynics would allege that God arranged that He would come out to be the winner no matter what. The whole thing is a setup. The Lord gave His teachings, knowing the people would not believe them. He gave the law, knowing that the people would disobey it. And then, when they both disbelieved and disobeyed, He punished them, calling it justice.

Chrysostom puts the question, "Why then (a man may say) am I to be punished, who have been the cause of His [God's"] victory by the despite [the contempt) I did to Him?" (NfPf1:11, 372). In other words, some would say that if by our unrighteousness, God is shown to be righteous, then we "ought not only to be exempt from punishment but even to have good done unto us (NfPf1:11, 373)

Why God and the His Law Are Not to Blame

Yet, as Chrysostom notes, this reasoning that blames God for the human disobedience of His Word is absurd. Let's illustrate. Suppose Sam is arrested for breaking the law, a jury convicts him, and a judge sentences him to prison. The judge and jury are not liable for Sam's crime or imprisonment. Sam is. In the same way, the unrighteousness of human beings shows God to be righteous in that He has every right to judge it.

On the other hand, God is not a trickster. He does not intend humans to persist in unrighteousness to demonstrate His justice. Again, suppose the legislature makes a law. The legislators expect the law to be broken by setting the penalty for breaking it. However, the lawmakers are not at fault for violations of the law, even though they know that it will be broken. St. Paul teaches, "Therefore the law is holy, and the commandment holy and just and good" (OSB Romans 7:12). God is not guilty of disobedience to the Law as Paul says, "Is the law sin? Certainly not" (OSB Romans 7:7).

The law exposes sin. It does not cause it. By the law, we know what sin is (OSB 7:7). The law, therefore, enlivens our conscience. It reveals that we are captive to sin (Romans 7:11-14) and subject to the "wages of sin," that is, death (Romans 6:23).

The Gentiles Are Neither Better Nor Worse Off

We have found that God is not to blame for His righteous judgment. And God's Law is not to blame for sin. But one more thing—the unrighteousness of the Jews does not mean that the Gentiles are better or worse off than the Jews. The unrighteousness of the Jews has nothing to do with the righteous or unrighteousness of the Gentiles. If Sam commits a crime, that does not mean that his friend Walter is also guilty of lawbreaking.

With these arguments, Paul dismantles the false human reasoning that would deflect the blame for sin by excusing some while condemning others. The Jews are a particular case because God had revealed His will to them. Yet now Paul returns to his central theme," Gentiles, as well as the Jews, do not meet the standards of God's righteousness. He declared, "For as many have sinned without [God's written Law] law will also perish without law, and as many as have sinned in the law will be judged by the Law" (OSB 2:12). This reaffirms the righteousness of God's judgment.

At this point, the apostle quotes the Psalmist, who says," There is none righteous. No, not one" (Romans 3:11; Ps. 14:1-3; Ps. 53:1-3). By His complex argument, Paul has cleared the way for the proclamation of the Gospel. The Gospel of salvation is his emphasis, not the degree of the decadence of human beings. The apostle reasons that if none is righteous, then humans cannot achieve it. It must be a gift of God's grace!¬

For Reflection

When sin is exposed, it excuses itself and blames others. When God confronted Adam with his sin in the Garden, the first human dared to blame God. When that did not work, he blamed his wife. He said, "The woman you gave me, gave me of the tree, and I ate" (OSB Genesis 3:12). So, it has gone throughout history. Humans have looked for the most available person or circumstance to blame. And ultimately, if they cannot attribute their fault to anything else, they will accuse God. Thus, the Book of Proverbs says, "When a man's folly brings his way to ruin, his heart rages against the Lord (RSV Proverbs 19:3).

Unbelief, disobedience, and indifference to the Gospel are not God's fault. If they were, God would be unjust in holding humans responsible for them. He would have no right to judge anyone for rejecting His Word of forgiveness and mercy. In this sense, blaming God for the state of one's soul is an affront to God's majesty and mercy.

Disregarding Diapproval for Christ's Sake (Sun. June 30)

The Word of the Day is "sake."  Which of these would we choose: worldly wisdom, strength, honor, and riches or their opposite: foolishness, weakness, dishonor, and poverty? Today, in our reading of 1 Corinthians 4:9-16, Paul speaks about the hardships that he and his colleagues are enduring for the sake of Christ. He contrasts these adversities with the boasting of the Corinthians who think that that they are wise, rich, and honored. The apostle's defense of his ministry puts a question before us. We can be wise or fools, strong or weak, distinguished or dishonored, rich or "hungry and thirsty, poorly clothed, beaten, and homeless" (vs. 11).

Blessed Are the Reviled and Persecuted For Christ's Sake

We could choose the good things that the Corinthians said they possessed. But consider the Word of the Lord Jesus:  "Blessed are you when they revile and persecute you and say all kinds of evil against you falsely for My sake" (Matthew 5:11). If we would choose to live for the sake of Christ as the apostles and saints did, and if we would live for Christ and the Kingdom as Paul and the martyrs and confessors did, then we would choose the second option.

The world despises the way of life that Paul describes. He states, "We have been made as the filth of the world, the offscouring of all things until now"1 Cor. 4:13   The term "offscouring" is unusual, but it refers to what is scraped off and means the leftovers that are thrown away (Strong's #4027. The metaphor is astonishing. Paul is saying that the entire world regards him and his colleagues as trash and scum. But remember that the Lord was crucified outside the city on Golgotha, "the place of the skull," where criminals were executed. The Gospel of John says that the grisly place was "near the city"  where passersby could read the inscription on the cross, "Jesus of Nazareth, the King of the Jews" (John 19"19-20). On that garbage heap, the Lord endured incredible public shame and degradation for our sake. But those who follow Him should not be surprised when they are also treated shamefully. When they suffer disgrace and persecution, they should remember that the Lord promised,  "When you are despised "for my sake," then "Rejoice and be exceedingly glad for great is your reward in heaven…" (Matthew 5:12 OSB).

Paul Urges "Imitate Me!"

In our reading, Paul applies the theme of faithfulness in humiliation to his congregation in Corinth and all who hear his teaching. He says, "Imitate me" as their father in the faith. Later in this letter, the apostle says, "Imitate me as I also imitate Christ" (1 Cor 11:1).

This teaching means that if we worship Christ and honor Paul and the martyrs, we should bear whatever disapproval and contempt we might face as disciples. Yet, in a larger sense, we should imitate Paul's entire manner of living in the world. Paul is not concerned about what others think of him. He only wants to serve Christ and to be the shepherd of his flock. Likewise, through all the challenges of life, we should follow his advice: "… whatever you do, do all for the glory of God" (vs. 10:31). We should not live and work for our glory, advantage, or comfort. And we should turn any adverse treatment into a positive opportunity, for witness as Paul said,  "Being reviled we bless; being persecuted, we endure; being defamed, we entreat" (vs.12).

For Reflection

There are great blessings in the way of life that Paul recommends. We do not have to worry about the opinions of others. And we can put everything we are and do in the hands of Christ, who directs our lives for good. Moreover, there is spiritual power in this approach to those who oppose or ridicule us. We turn hatred, insult, and offense around by blessing those who curse us (Romans 12:14). We transform their malice into good as St. Paul says, "Do not be overcome by evil but overcome evil with good" (Romans 12:21).

The Eleventh Commandment: Love Your Enemies (Saturday, June 29)

The Word of the Day is "enemy."   In our special reading of Romans 12:26, 27) Paul instructs the Romans to do good to their enemies. In verse 12:17 (OSB), he teaches,  "Repay no one evil for evil (OSB Romans 12:17). Instead of taking revenge, the apostle says, "Therefore "If your enemy is hungry, feed him; If he is thirsty, give him a drink"  (Romans 12:20 OSB) 

A Recurrent Theme

The love and care for the adversary is a recurrent theme in the scriptures. In today's study, we will find that the Lord's teachings resonate with St. Paul's words. For example, Jesus states. "But I say to you who hear: Love your enemies, do good to those who hate you" (OSB Luke 6:27).

To nourish an attitude of love for those who oppose us seems unnatural. Expressing that love in caring for their needs seems contrary to human nature. What should we do if our enemy assaults us? We naturally reply that the course is to hit back before we receive yet another blow. Furthermore, giving our adversaries something to eat or drink when they are weak would just make them stronger and more harmful.

The Witness of the New Testament

Yet the New Testament witnesses that this instruction is essential for followers of Christ. Luke records that Jesus said we should "Bless those who curse you and pray for those who spitefully use you" (Luke 6:28 OSB).

And Jesus continues, " To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either" (OSB Luke 6:29).  

Expressing the same thought in Matthew, Jesus says, "But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also." He continues, " If anyone wants to sue you and take away your tunic, let him have your cloak also. (OSB Matthew 2 5:9&10). 

We find another version of this thought in 1 Peter, where the apostle states, "not returning evil for evil or reviling for reviling, but on the contrary blessing" (1 Peter 3:9)

In summary, love should replace hate, mercy should replace vengeance, and kindness should replace retaliation. This repeated instruction is so prominent in the New Testament that we might regard it as the 11th Commandment. 

The Reasons For Loving One's Enemies

But why should we take this attitude and behavior toward those who wrong us? The scriptures agree on the principle but vary in motivation. 

You may be surprised that the thought of caring for one's adversaries is found in the Old Testament as well as the New. In Proverbs, we read, "If your enemies are hungry, give them bread to eat; and if they are thirsty, give them water to drink; For so doing you will heap coals of fire on his head, and the Lord will reward you"(OSB Proverbs 25:21-22). In our reading,  Paul quotes this verse exactly from the Septuagint, the Greek translation of the Hebrew scriptures. 

Yet, what does it mean to "heap coals of fire" on the enemy's head? Both the Hebrew (Strong's Hebrew #1513) and Greek (Strong's #440) refer to embers that are heaped upon the head. Many ancient and modern commentators suggest that burning coals are pains that pierce and smolder in the soul, such as remorse and shame. This reason for showing kindness to our enemies seems idealistic. What if the enemy is imperious to these nagging scruples?

As we look further for a reason to love our enemies, we find that Proverbs 25 mentions a reward for doing good to one's enemy, and in Luke, Jesus promises that those who loved their enemies who do not expect repayment on earth will receive a heavenly reward (Luke 6:35). 

In Matthew, however, the reason for showing kindness to our foes is more than to gain divine compensation. There, the Lord requires the love of the enemy "that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good and sends rain on the just and on the unjust" (Matthew 5:45 OSB). Likewise, in Luke, Jesus teaches that loving those who hate and abuse them emulates the Creator's indiscriminate kindness for those who are unthankful and wicked (Luke  6:35). Being like God. they are worthy to be called His children (Luke 6:35 OSB) (Matthew 5:56 OSB).

 

Overcoming Evil With Good

But there is a more practical reason for the love of the enemy. Note that Paul follows his quotation from Proverbs. In summary of his discussion about revenge against our adversaries, he states, "Do not be overcome by evil, but overcome evil with good" (Romans 12:21 OSB). Paul here identifies the one sure way to win the victory over our adversaries. They cannot dissuade us from loving them. They cannot force us to cease caring for them. As long as we do not let the attitudes of revenge overcome us, we are free of the passions of hate and retaliation, free to forgive as we have been forgiven, and free to show kindness as we have received mercy. 

For Reflection

Here is the ending of a prayer by St. Nikolai Velimirovich"]

Enemies have taught me to know what hardly anyone knows: that a person has no enemies in the world except himself. One hates his enemies only when he fails to realize that they are not enemies but cruel friends. It is truly difficult for me to say who has done me more good and who has done me more evil in the world: friends or enemies. Therefore, bless, O Lord, both my friends and enemies. A slave curses enemies for he does not understand. But a son blesses them, for he understands for a son knows that his enemies cannot touch his life. Therefore, he freely steps among them and prays to God for them. This prayer by St. Nikolai Velimirovich beautifully encapsulates the transformative power of love, kindness, and forgiveness.

+ St. Nikolai Velimirovich, Prayers By the Lake: A Treasury of Serbian Orthodox Spirituality, Volume 5)

God's Plays No Favorites (Fri. June 28)

The Word of the Day is "alike." Justice is impartial. It does not discriminate but treats all alike. That is our ideal. But does it apply to the judgments of God? In today's reading of Romans 2:14-29, Paul answers the Jews who "rest on the law." They boast that they "know His [God's] will]  and are "instructed out of the law" (OSB vs. 18). Therefore, they think that the Almighty Creator of the world treats them differently. His promises are for them and not others who are outside the covenant. If the Gentiles want a share in these promises, they must be circumcised and become Jews. Then, they would be qualified to be part of God's Chosen People to whom God sent Jesus as the Messiah.

WHAT COUNTS IN GOD'S EYES?

Today, we examine Paul's theological argument that circumcision is not necessary for membership in the church. He argues that what counts in the eyes of God is not the outward and visible mark of circumcision but the inner and invisible condition of the heart. Thus, he writes, "For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly and circumcision is that of the heart" (OSB vs. 29).

Let's begin by observing that Mosaic law includes the ritual, dietary, legal, and societal rules that govern the life of the Jews. Paul insisted that the Gentiles did not need to follow the regulations regarding Jewish identity. However, Paul never questions whether the Law of Moses includes moral commandments. And he consistently indicates that this morality is equally binding on the Jews and Gentiles alike. For instance, he writes, "Of this you can be sure: No immoral, impure or greedy person–such a person is an idolater–has any inheritance in the kingdom of Christ and of God" (NIV Ephesians 5:5).

THE QUESTION FOR ALL: DO YOU KEEP THE MORAL LAW?

Regarding the moral Law, the question is not whether one is part of the Chosen People. The question is whether one keeps the commandments. In our reading, Paul addresses the Jews who boast in their possession of the moral Law, "You, therefore, who teach another do you not teach yourself. You who preach that a man should not steal, do you steal? You who say, 'Do not commit adultery,' do you commit adultery…?" (OSB vs. 21-22).

Paul asks these questions to suggest that it is possible to disobey the Law even if you are bound to it by circumcision or even teach it. Conversely, it is possible for those who are not circumcised and do not possess the written Law of Moses to keep God's rules for righteous living.

Why is this the case? It must be that God has given both Jews and Gentiles the same moral Law. The circumcised know the ethical directives of God because they are written in the Scriptures, the "oracles of God" (OSB Romans 3:2). However, the uncircumcised pagans know the Law because it is written on their conscience (OSB Romans 2:14-15).

THE TEACHING OF THE NATURAL LAW

With this understanding in mind, the church fathers taught that there is a "natural moral law" that applies to all humankind. Fr. Stanley Harakas states: "Thus, the Eastern Orthodox Church accepts and teaches the reality of a natural moral law which is found in human beings, through which the fundamental rules and laws of human moral and social life are acknowledged. This Law has its source in the will of God, who created humanity in His own image and after His own likeness, and which may be discerned through experience and reason" (Harakas 1977, 42).

The moral Law of Moses and the "natural law" have the same source in the will of God. Moreover, there are not two sets of ethical rules, but one. Thus, Clement of Alexandria states, "Whether then he [Paul] speaks of the law given at birth, or that given afterward, whatever the case, it is from God; the law of nature and the law which is learned are one" (Clement of Alexandria quoted in Harakas 1977, 45).

NO DOUBLE STANDARD

God is just. Justice requires that like cases be treated alike. Thus, the God of Justice does not judge by a double standard. In his charge of the sinfulness of humankind, Paul addresses the whole human race, "Therefore you are inexcusable, O man, whoever you are" (OSB 2:1). And again, he writes, "for all have sinned and fall short of the glory of God (OSB Romans 3:23). The moral Law, therefore, applies to both the circumcised Jews and the uncircumcised Gentiles. The Almighty judges both Jews and Gentiles by the same ethical criteria.

Therefore, note Paul's logic: Concerning the moral Law, circumcision does not make any difference. If it did, God would be playing favorites. However, Paul states if a circumcised person sins against the moral Law, then he might as well be considered uncircumcised. Conversely, if an uncircumcised person keeps the "righteous requirements of the Law," then he might as well be deemed circumcised (OSB vs. 26).

FOR REFLECTION

What, then, is the standard by which all shall be judged? Earlier in the same chapter as our reading, Paul states that God "will render to each one according to his deeds."  Yet here, he says that God's justice is a matter of the heart. He states, "…but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter" (Romans 2:29).

The source of the deeds that God will evaluate is the heart. And the Lord said, "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies" (NKJV Matthew 15:19). The prophet Jeremiah said, "I, the LORD, search the heart, test the mind, even to give every man according to his ways, according to the fruit of his doings" (Jeremiah 17:10). If our heart is good, our actions will be good. If our heart is evil, our actions will be evil. Therefore, God will scrutinize the state of the heart of every person.

If God judges solely by the state of the heart, we can claim no exceptional standing before God. God looks beneath the appearance of status, wealth, power, reputation, achievement, social class, ethnic background, and group membership. As both Paul and Peter say, "God shows no partiality" (Romans 2:11 and Acts 10:34). If God does not show favoritism, we should not expect it for ourselves nor treat others according to it.

WORKS CITED

Harakas, Stanley S. 1977. "EASTERN ORTHODOX PERSPECTIVES ON NATURAL LAW."  Selected Papers from the Annual Meeting (American Society of Christian Ethics):41-56.

No Excuses: Only Repentance (Thursday, 27)

The Word of the Day is "repentance."  Repentance is not just a mere acknowledgment of sin but a deep, heartfelt sorrow for it, a turning away from it, and a resolution to live a life more in line with God's will.

In contrast to repentance, sin not only commits transgressions but also tries to excuse them. Humans have various ways of rationalizing, overlooking, and trivializing their wrongs and offenses, even when judging others who do the same. But in our reading of Romans 1:28-2:9 today, Paul declares unequivocally, "Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself" (OSB vs. 2:1).

Today, Paul cuts through all the ways that humans dismiss the seriousness of their sins and disregard the certainty of divine judgment against them. We learn from Paul that we might think we have escaped God's anger for our transgression. But God's judgment is inevitable and inescapable. The reason for the Almighty's forbearance is that He is giving us time to repent and amend our lives.

The folly of Condemning Others While Excusing Ourselves

It is the height of foolishness to condemn others for doing what we ourselves have done. Criticizing, blaming, and accusing others is a sure sign that we have stored our sins away in a forgotten chamber of our minds and banished the thought of God's righteous judgment.

We may excuse ourselves by thinking that our sins are not "that bad" or that the Almighty will overlook them. But in our reading, Paul repeats a clear and undisputable Word of scripture: "God… will render to each one according to His deeds" (OSB 2:6). The Lord himself said the same: "For the Son of Man will come in the glory and His Father with His angels and then He will reward each according to his works" (OSB Matthew 16:27).  

We Must Appear Before the Judgment Seat of Christ 

So, likewise, Paul said, "For we all must appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad (OSB 2 Cor 5:10). And in John's revelation, the Book of Life was opened, "and the dead were judged according to their works, by the things which were written in the book" (OSB Revelation 20:12).

No, God's final evaluation of our lives is as certain as our death. His judgment is assured because our sins are, in fact, an affront to His holiness. St. John Chrysostom says, "If men do not overlook these things [our wrongs], how should God make an oversight?" (NFPf1"11, 361-62).

For Reflection

Therefore, we should not discount the certainty of God's judgment. Yes, God is longsuffering, but God has suspended His case against us only to give us time for repentance. If God has not yet punished us, it is because of his goodness. 

Our Only Recourse and Defense 

Since we cannot put it off, we have only one recourse, only one "good defense before the awesome Judgment Seat of Christ" (St-Tikhon's 1984, 74). That last resort is the Cross of Christ. Thus, Paul says that the Lord Jesus "Has made us alive together with Him, having forgiven you all trespasses)  (OSB Colossians 2:1). Moreover, Paul teaches that the Lord has erased the handwriting of requirements against us, which was contrary to us (OSB Colossians 2:14). The word handwriting refers to a legal bond, a signed document of the obligation to pay a debt (Strong's #5498, 271). The Lord not only bore our sins on the cross (1 Peter 2:24), but he "wiped away" the debt God required of our sins. He expunged the conviction of the Law that once consigned us to His wrath. Consequently,  Paul declares, "There is therefore now no condemnation to those who are in Christ Jesus" (Romans 8:1).  

But note that we can only access this release from the divine censure of our sins through repentance. When we face the wrath of God over our sins, we can only appeal to the mercy of God in Christ. But with repentance comes the amendment of life. The sincerity of our repentance is shown by our tears of sorrow over our offenses against God and our change of life. Therefore, Chrysostom says, "God showeth His goodness that you may get free from your sins, not that you may add to them" (NfPf1:11, 361).

Repentance does not excuse sin, nor does it presume on the mercy of God. But as it recalls and admits wrongdoing, it remembers and confesses the faith in the work of Christ for our salvation. 

Shame Prompts Repentance

St. Nicholai Velimirovic said: 'Repentance is the abandoning of all false paths that have been trodden by men's feet, and men's thoughts and desires, and a return to the new path: Christ's path. But how can a sinful man repent unless he, in his heart, meets with the Lord and knows his own shame? Before little Zacchaeus saw the Lord with his eyes, he met Him in his heart and was ashamed of all his ways' (St. Nikolai Velimirovic). A sinful man has shame when he knows his guilt and fears the Lord, who has seen all he has done. This shame is not to be feared, but embraced, for it is the first step towards repentance and a return to Christ's path.  

Works Cited

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

St. Nikolai Velimirovic, "The Thirty-Second Sunday After Pentecost: The Gospel on Repentant Zacchaeus (Luke 19:1.)

Slaves of Idols or Priests of God? (Wed. June 26)

The Word of the Day is "worship."  What is sin? What is so wrong in God's sight that it merits His judgment and wrath? Some might answer killing, stealing, sexual immorality, lying, and coveting. Others might say hate,  prejudice, and injustice. Others might answer sloth, lust, despair, and idle talk. But note what St. Paul says in our reading: of Romans 1:18-27, [They] exchanged the truth of God for the lie and worshiped and served the creature rather than the Creator, who is blessed forever. 

All People Are Called to Be Priests

The sins that deserve the judgment of God have to do with worship. They are not sins against our neighbor but sins against what is due to the Almighty and All-Holy God. Fr. Alexander Schmemann wrote that human beings are not, first of all, "homo sapiens" but "homo adorans."  We are made to worship and adore our Creator.   Thus, as Schmemann says, we are not just ordinary beings but created to be priests of the Most High. Our role in creation is to stand before God and "unify the world by blessing God as we receive the world from God and offer it back to Him" (Schmemann 1973, Chapter 2). 

The Worship of the Creature, Not the Creator

But, here is the tragedy of human existence. Fr. Schmemann says that humans gave up their calling as priests of the world to become slaves of the world (Schmemann 1973, Chapter 3). This slavery is reflected in today's reading, where St. Paul says that humans "worshiped and served the creature rather than the Creator" (Romans  1:25). This means that instead of giving our highest esteem and reverence to the Creator, we direct these expressions of honor due to God towards the things of this world. This exchange is a primary sin because it distracts us from our true purpose of worshiping and serving the Creator. 

These words do not merely apply to those who make idols out of wood or stone. It applies to all who give their highest honor, esteem, and reverence to the things of this world. Whatever we worship--that is, whatever we hold in highest regard-- that is, what preoccupies and controls us. God is the only giver and sustainer of life.   And if we worship something else, we are possessed with what is not life but death. 

For Reflection

All sins have one fundamental source: humans worship and devote themselves to what is not the Holy and Almighty God, the Creator. This can manifest in many "idols" of prestige, wealth, power, pleasure, or luxury. When we worship these false gods, we become their servants. But thanks be to God that our human nature has been restored to its true calling in Christ. In Him, we are part of the "royal priesthood " that "proclaims the praises of Him who called you out of darkness into His marvelous light" (1 Peter 2:9). Today, may we realize our calling to be priests who worship the Holy Trinity in "spirit and truth." 

Works Cited

Schmemann, Alexander. 1973. For the life of the World Kindle ed. Crestwood, NY: St. Vladimir's Seminary Press.

 

Not Ashamed of the Gospel (June 25: Part 2)

The Word of the Day is "ashamed."  In this era of cynicism, we may be inclined to suppress our testimony to our faith due to the fear of being misunderstood or ridiculed. However, if we find ourselves facing such a temptation, we should take heed of St. Paul's words in our reading of Romans 1:1-7; 13-17. St. Paul commences his epistle with a resolute declaration, "For I am not ashamed of the Gospel" (OSB vs. 16). Today, as we delve into Part 2 of our reading of Romans for Tuesday, June 25, we encounter the content of the epistle. We begin with the profound insight that when the Gospel is proclaimed boldly, it carries immense power. Conversely, if it is preached in conformity to the world, it loses its strength.

Glorying in the Gospel

St. Paul's letter to the Romans is the nearest thing to a theological treatise in the scriptures. In this epistle, St. Paul plunges into the depths of the nature of sin and ascends to the heights of the Gospel of salvation. He speaks forcefully of  Law and Gospel, sin and grace, faith and works, flesh and Spirit, and discord and unity in Christ. But in the whole fabric of this crowning work of his career, St. Paul weaves a thread of soaring hope and faith in the Gospel of Jesus Christ. Thus, after he introduces himself, he begins boldly:  "For I am not ashamed of the Gospel…" (Romans 1:16).

In Greek, the term translated as "ashamed" has a sense of dishonor, even humiliation. (Strongs #1870). Accordingly, Paul insists that the Gospel does not disgrace him, nor is he embarrassed to be its apostle. Instead, he glories in the Cross of Christ that the Gospel proclaims (Galatians 6:14). Why does St. Paul begin his letter in this way? Why does one become ashamed of the Gospel? 

The Folly of This World and the Wisdom of God

St. Paul recognizes something that we who live in a society of religious toleration and indifference might forget. He puts it bluntly in 1 Corinthians:  "The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). This stark contrast is crucial to the witness to Christ. We must understand the absolute difference between the wisdom of the world and the wisdom of God. If we try to accommodate the wisdom of the Gospel of salvation to the wisdom of this world, our hearers will see it as folly. And ultimately, we will feel disgraced by it as if one must be a fool to believe it. But if we hear and believe the Gospel in its spiritual terms, it will be the power of God to save us and to reach the hearts of those who hear our testimony.

For Reflection

Chrysostom warns, "There is nothing worse than that man should measure and judge of divine things by human reasoning" (NfPf1:13, 479). The great preacher says that heresies flow from attempts to apply human thinking to the divine will and works of God. We might add that when the Gospel is preached in terms that conform to human ways of thinking, it loses its power.

The casual Christianity that is so prevalent these days is a prime example of this powerlessness. Preaching that strives to conform to the world's standards does not convict, and hearing without conviction does not bring about a change of heart.

In today's reading, St. Paul announces that he is about to proclaim the Gospel in the boldest, most daring, and most forceful way. Let us pray for the Holy Spirit to grant us wisdom from above to hear and believe what he is about to say. And let us pray that our hearing of the Gospel and the testimony of our faith will also be without shame or reservation.

Blessings Multiplied When We Meet Together (Tues. June 25)

             

The word for today is “mutual.” Before the COVID-19 pandemic, many of us had a casual attitude toward attending worship with others. But now that the Lord has fulfilled our longing to get together with our fellow members, we have a deeper appreciation of the blessing of worshipping together with others.

In today’s reading of Romans 1:7-12, we find that Paul expresses his eager hope to meet in person with the believers in Rome. Our own experience confirms Paul’s insisght that mutual encouragement is one of the most precious blessings of joining with others in worship, study, and fellowship.

Today’s passage takes us back to the beginning of the Epistle to the Romans. To begin his letter, St. Paul introduces himself as a servant of Christ and an Apostle. Then he addresses the faithful in Rome with the most cordial greeting, “Grace and Peace to you from God our Father and the Lord Jesus Christ” (Romans 1:1). He then writes that he thanks God that their faith is known throughout the world, and says that he constantly prays for them.

Paul’s Desire to Meet the Romans in Person

After that greeting, St. Paul comes to the point. It is his earnest desire to visit the congregation in Rome. From this introduction to his letter, we find that St Paul has never visited Rome, and the faithful in Rome do not seem to know much about him. However, St. Paul wants to preach the Gospel to them and so produce the fruit of the proclamation of Christ in the capital city of the Empire.

St. Paul writes that the purpose of his visit is “that I may be encouraged together with you by the mutual faith of both you and me” (Romans 1:12). Note that the faith of both Paul and the Romans is mutual. It is a shared faith that binds them together as one in Christ, even though they have not met face-to-face.

Accordingly, we understand that Paul yearns to meet with the Roman church in person, not so that they can create this unity in Christ, but so that they can realize it. Like St. Paul, in the Covid pandemic, we experienced what we miss when we cannot gather together others in the Body of Christ. Yet the apostle assures us that even in times of separation from each other, we are still one in Christ. Yet when we come together in person, the faith that we share is magnified.

For Reflection

Recall that the Lord has promised, “For where two or three are gathered together in My name, I am there in the midst of them” (OSB Matthew 18:20).” However, at His Ascension, He pledged, “Lo, I am with you always, even to the end of the age (OSB Matthew 28:20). Wherever we go, the Lord is with us. So why does He say that when believers gather, He is in their midst?

Then too, remember that the Lord said, “I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven” (OSB Matthew 18:19).  Does this mean that the Lord does not answer the prayers that we ask privately?

The answer to these questions is the same. When believers meet together and their spirits are united in Christ, there is a common sharing of the Holy Spirit, and the “energies” of the Spirit are multiplied in the shared interaction between those gathered.

Thus, the Risen Christ  most often appeared to the disciples when they were gathered together. And the Holy Spirit was given when “all the believers were gathered together in one place” (OSB Acts 2:1). If we neglect to assemble together, we lose that multiplier effect. We deprive others as well as ourselves of the encouragement of the Holy Spirit that our fellowship gives (Hebrews 10:25).

  

 

 

The Armor Needed for Spiritual Struggle (Mon. June 24)

 The Word of the Day is "armor."  In our reading of Romans 13:11-14, St. Paul announces that the Day of Christ's return is "at hand" (vs. 12). When that time comes, we will be clothed with the white robe of victory. We will stand before the Throne of God and glorify the God of salvation (Revelation 7:9). But though it is near, that glorious moment has not yet arrived. Therefore, Paul says we must wear the armor of conflict instead of the white robe of triumph. He writes, "The night is far spent, the day is at hand. Therefore, let us cast off the works of darkness and put on the armor of light" (vs. 12). Today, as we begin the Pentecost season, we consider the metaphor of armor and why we need to wear it in the spiritual struggles to come.

Dressed for Struggle

The image of armor suggests that we must be dressed for war. St. Paul uses the metaphor of wearing armor to encourage us to engage in spiritual struggle and to teach us how to wage it against the forces of evil.   In Ephesians, Paul describes how fierce the battles of this conflict are. He writes, "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).

The Orthodox Study Bible translates the Greek word "wrestle" literally. However, the New Testament often uses this term figuratively to refer to spiritual "struggle" and "fighting" (Strong's #3823, 187). Our reading teaches that we must be adequately armed for our fierce conflict against evil powers and their temptations. If we are not dressed for battle, we are vulnerable and defenseless against the attacks of spiritual forces beyond our strength.

Putting on the Armor of Light

Therefore, today's reading urges us not just to understand the metaphor of putting on the "armor of light" but to actively wear it. This phrase may seem like an odd combination of images. Yet, the conflict is between the powers of darkness and the forces of light. In this view, the metaphor makes sense.

The apostle says that we should "cast off the works of darkness" (vs.12). In the night, when evil sneaks around unseen and unchecked, we are subject to temptations such as "revelry and drunkenness, lewdness and lust, strife and envy" (vs.13). If we do not contend against them, these "works of the flesh" will clothe our souls with their filthiness. But Paul says the day has dawned. In the daylight, we need to strip off our souls' dirty clothing.

Then, we should dress our souls in new clothing, the garments of light. You see, darkness and light are opposites. Wherever there is light, there can be no darkness. So then, if we clothe ourselves with light, it will be like armor for our souls. The light of the day will ward off the darkness of temptation and sin.

Putting on the Lord Jesus Christ as Armor

Paul's idea of the "armor of light" becomes more explicit in the following verse:  "But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts" (vs. 14). His image recalls our baptism when we "put on Christ" (Ephesians 3:27). And it also refers to our "new nature" as St. Paul says "…put on the new man which was created according to God in righteousness and holiness" (Ephesians 424).

Now, we can make the connection between "putting on the armor of light" and "putting on Christ."  When we "put on Christ," we arm ourselves with the divine and invincible "armor of light."  About the incarnate Word of God, Jesus Christ, the Gospel of John declares, "In Him, was life and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it" (John 1:5).   The Orthodox Study Bible comments, "The word translated comprehend means both 'understand' and 'overcome.' Thus, darkness can never overpower the light of Christ, nor can it understand the way of love" (OSB comment on John 1:5). Christ is pure, sinlessness, righteousness, truth, and goodness. Where He abides, there can be no sin, unrighteousness, falsehood, or evil. Accordingly, He is our sure defense against the attacks of the devil and the assaults of evil principalities and powers. When He enters into our souls, He cleanses our hearts and banishes evil by the very presence of His holiness.

For Reflection

Here is a quotation from St. Theophan, the Recluse, concerning spiritual warfare, which St. Paul teaches in our reading: 

"Know that our enemies, with all their wiles, are in the hands of our divine Commander, our Lord Jesus Christ, for Whose honour and glory you are waging war. Since He himself leads you into battle, He will certainly not suffer your enemies to use violence against you and overcome you if you do not yourself cross over to their side with your will. He will Himself fight for you and will deliver your enemies into your hands when He wills and as He wills, as it is written: 'The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee' (Deut. xxii, 14). (St. Theophan the Recluse and St. Nicodemus of the Holy Mountain, Unseen Warfare.)

Thus, St. Theophon assures us that the Lord will work in our hearts to deliver us from temptation and all evil in our spiritual struggles. Therefore, let us "be strong in the Lord and the power of His might" (Ephesians 6:10) as we look to Christ to be our "armor of light" until He comes again in glory.

The Holy Spirit Is Given to All but Received by Each (Sun. June 23)

The Holy Spirit Is Given to All but Received by Each (Sun. June 23) 

The word of the day is "each." Today is the momentous day of Pentecost when the Holy Spirit was poured down upon those gathered in the Upper Room. Yet as we celebrate, we might ask who it was who received the gift of the Holy Spirit at that festival. Just the twelve disciples? And who is given the Holy Spirit today? Only those whom we call the saints? In our reading of Acts 2:1-11, Luke records that when a mighty wind blew, "There appeared to them divided tongues, as of fire, and one sat upon each of them" (OSB vs. 3). Today we emphasize that all the baptized are given the gift of the Holy Spirit. The Holy Spirit does not belong to selected believers as their special possession, while the rest of us must do without the "power from on high."

The Spirit Poured Out on All

St. John Chrysostom asks the critical question of this day, "Was it upon the twelve [disciples] that it [the Holy Spirit] came. Not so, but upon the hundred and twenty," those who were gathered in the Upper Room" (NFPF 1:11, 25). Chrysostom notes that Peter quotes the prophet Joel, who said that believers of all ages would receive the Spirit. The prophet wrote, "In the last days, I will pour out my Spirit upon all:  your sons and daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams (Joel 2:29). Accordingly, the Spirit would no longer be limited to the prophets who briefly receive the inspiration of the Spirit. And it would not be restricted to the original twelve disciples of the Lord. The significance of Pentecost was that it marked the permanent and universal distribution of the Spirit made available to all who believe and are baptized.

Chrysostom says that no one should grieve that one was not specially chosen. For instance, Justus lost the election to be numbered among the twelve disciples in the place of Judas Iscariot, the betrayer (Acts 1:23-26). But no matter. Justus, like Matthias, "not merely received the grace of the Spirit, but [was] filled with the Holy Spirit" on the day of Pentecost (NfPf1:11, 25-26).

The Spirit Received by Each

Yet if we read this passage carefully, we find that though the Spirit is given to all, it must be received by each individual. When the apostles proclaim the Gospel for the first time, Luke, the writer of Acts, emphasizes that everyone heard it, "each in his own language" (vs. 8). Moreover, Peter urged the crowd, "Repent and let every one of you be baptized in the name of Jesus Christ for the forgiveness of sins, and you shall receive the gift of the Holy Spirit (vs. 38).

In these important cases, Luke uses the Greek term translated as "each," meaning everyone (Strong's #1538, 79). But this term does not imply that the Spirit was given to the whole as if it were a general esprit de corps like the team spirit of football team fans. No, the word each means that the Spirit was given separately or serially.

Peter proclaims that each one of you must repent. That means that each of us is responsible for hearing the Word of God and responding to the Gospel. No one and no group can believe us. Peter also says that each one of you must be baptized. We can sponsor those who are candidates for baptism, but no one can be baptized for another.

Each one receives one's own gift of the Spirit, as St. Paul says, "The Holy Spirit gives different gifts to each of us according to the grace that is given to [each one] of us" (Romans 12:6). These endowments are given for the common good. Still, they are distinct to the individual (OSB 1 Corinthians 12:7). Therefore, Paul writes, "But one and the same Spirit works all these things [the various ministries of the Spirit], distributing to each one individually as He wills" (OSB 1 Corinthians 12:11).

Therefore, what unites us in Christ is not a joint hearing of the Gospel. It is not a communal baptism. It is not the same gift of the Spirit. But what joins us together in Christ is the Holy Spirit, who is dispersed among us. Thus, the hearing of faith, the New Life of baptism, and the spiritual gifts of the Spirit all come from "one and the same Spirit who works in these things" (1 Corinthians 12:11).

For Reflection

The Almighty God bestows His mercy on each one of us individually according to our particular needs. Moreover, each one of us has the same value in His sight. Each believer is an equal member of the Body of Christ. The gifts of the Spirit given to each one of us are equally needed in the Body of Christ.

NOTE: you can now receive "Father Basil's ''The Word of the Day" in a new and better format.  Finally, I have found a simple program that will allow you to subscribe and to receive the latest version of "Father Basil's The Word of the Day in your daily email or on the Substack app.  You will have to subscribe to sign up for the daily posts, but be sure to do it so you won't miss any of the understanding and insights for every.  Just go to <thewordofday.substack.com> (Note the URL has only one "the.")

Acts 2:1-11, Pentecost, Spirit poured out, tongues of fire, each received the gift of the Spirit, repent and be baptized, receiving the gift of the Spirit.

Understanding the Ending of Acts: The Gospel Unhindered (Sat. June 22

The word of the day is "unhindered." In the Divine Liturgy, we pray for our civic leaders "that we in their tranquility may lead a calm and peaceful life in all godliness and sanctity" (St-Tikhon's 1984, 71). In other words, we pray for equilibrium in our lives, free of contention, strife, and discord. In such a balanced situation, we can grow in what is godly and holy.[i] Today, in our reading of Acts 28:1-31, Luke, the writer of Acts, closes his early church history with such a sense of stability. He says that Paul lived in a rented house in Rome for two years, "preaching… and teaching…with all confidence, no one forbidding him" (OSB vs. 31).

We might ask, "Is that all?" Since his shipwreck, the apostle has demonstrated remarkable resilience. He survived a bite by a poisonous snake (Acts 28:3), healed the sick on the island where he landed, and sailed from Malta, Syracuse, Rhegium, and Puteoli to reach Rome. His journey is a testament to the unwavering faith and determination of the early church.

He has had his last confrontation with the Jews. For the last time, he has announced that he was taking the Gospel to the Gentiles (vs. 28). Now, in Rome, he is free to preach the Gospel without hindrance. True, he is under house arrest. But he is "receiving," that is, "welcoming" (OSB vs. 30) (Strong's #588) all who come to visit him in his rented quarters. And no one is "forbidding him" (OSB vs. 31) to proclaim the Risen Christ. The Greek means he is "unhindered" (Strong's #210, 13). No one is restraining his mission to the Gentiles.

Paul is in Chains: The Gospel is Unchained

Thus, we find that Paul is in chains in Rome, but the Gospel is now unchained. Paul writes in Philippians, "I want you to know that the things which happened to me have turned out for the furtherance of the Gospel" (OSB Philippians 1:12). He writes from his house arrest to his congregation in Philippi that the whole palace guard knows that he is incarcerated for the sake of Christ. Moreover, he notes that his fellow believers "have become confident by my chains and much bolder to speak the Word without fear" (OSB Philippians 1:13-14). The Greek text expresses that they preached "more abundantly" (Strong's #4057). They proclaimed their faith boldly, courageously (Strong's #5111), and fearlessly (Strong's #5111).

Thus, Luke ends his history on a triumphant note. All that Paul has endured, all the hardships that he has endured, all the brutality that he has suffered, is now behind him—for the moment. The Lord has given him the equilibrium of two years of peace, security, and productivity.

Unanswered Questions

What about what lies ahead of him? The book may seem to be incomplete. Paul writes with the confidence that "I know that this [imprisonment] will turn out for my deliverance through your prayers and the supply of the Spirit of Christ (OSB Philippians 1:19). But we have unanswered questions. What will happen to St. Paul? Will he get to faraway Spain as he hoped (Romans 15:24)? How will he be martyred? Luke does not say. But the writer of Acts is satisfied to tell us that the conditions have been met for the Gospel to be proclaimed "to the end of the earth" (Acts 1:8).

 A Fitting Ending

From another perspective, Luke provides a fitting end to the Book of Acts. Luke does not tell us what happened to Paul because he intended to tell the story of how the Lord's Word was fulfilled: "You shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth" (OSB Acts 1:8).

The proclamation of the Gospel has crossed over from its Jewish foundation to the wider world of the Gentiles (Acts 28:28). This astounding success was not due to human effort alone but by the power of the Holy Spirit. The Word of God can now spread from the center of the Empire to its furthest reaches. It can now be proclaimed with unrestrained boldness. And countless numbers of people of all nations throughout the world will believe it and be saved. What a note of absolute confidence in the work of the Holy Spirit! 

For Reflection

What seems to be a strange ending is a description of a new equilibrium. The Holy Spirit has worked through the apostles such as Peter and Paul, event by event, proclamation by proclamation, challenge by challenge. Through the efforts of the apostles and saints, the Spirit has created a world in which the Gospel of Jesus Christ is becoming known to everyone.

The world that Luke describes in the last verse of Acts is where we live and serve God. Without the history we have studied in Acts, we would be living in a far different universe. We know that countless challenges to the faith and the church lie ahead. Yet, in every situation, the Holy Spirit will use faithful believers to meet the challenge and restore the state of affairs to the best condition for proclaiming the Word of God. This reassures us that no matter the challenges, the Gospel will continue to spread.

Works Cited

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

Notes

[i] The literary theory of Tzetal Todorov, a Bulgarian literary professor, suggests today's discussion. That theory proposes that works of literature begin with upsetting a state of equilibrium. A state of disequilibrium follows, and forces clash until a new state of equilibrium is reached. 

 Cutting Our Lifeboat Loose To Trust in God (Fri. June 20)

The word for today is "skiff." Today, in our reading of  Acts 27:1044, we The Word of the Day is "skiff."  Today, in our reading of Acts 27:1-44,  we hear Luke's exciting account of the shipwreck that St. Paul endured on his way to Rome. Against the wisdom of the mariners and St. Paul's warning, the captain set out to sea in the dangerous winter season. Soon, they were caught in a violent winter story. They did everything to save themselves: strengthening the ship with cables, throwing the ship's tackle overboard, taking down the sails, and letting the wind and waves drive the boat. Nothing worked. But they had one means of safety in reserve, a skiff they had towed behind the ship. When they were close to shore and in danger of shipwreck, some sailors let down the small boat in a desperate in an attempt to abandon the ship and leave the passengers to their fate. But St. Paul told the Centurion in charge of St. Paul and the other prisoners, "Unless these men stay in the ship, you cannot be saved" (Acts 27:31). So the soldiers cut the ropes of the skiff and let it drift away. Now, their last means of salvation was gone. They had to trust in the promise of God that St. Paul had spoken to them.

Just like St. Paul,  we too often find ourselves in the midst of life's storms and uncertainties. We exhaust all our efforts to save ourselves, only to realize that our human strength is not enough. Yet, instead of turning to God and placing our complete trust in Him, we hang onto something we believe will rescue us. It could be our wealth, our knowledge, our skills, our relationships, our status, or our wit. But unless we release this fragile lifeboat, we cannot fully embrace the grace of God. We must learn to rely on His promise, for that is where we will find our true deliverance.

For Reflection: 

The Psalmist's words, "God is our refuge and strength, a very present help in trouble" (Psalm 46:1), resonate deeply with the story of St. Paul's shipwreck. In the face of imminent danger and uncertainty, it was God's promise that provided the ultimate refuge and strength for St. Paul and his fellow passengers.  

How can we hold on to God's promise in times of distress? What actions of faith can we take to release our worldly 'lifeboats' in complete reliance on Him? Let us ponder these questions and contemplate how you can incorporate the teachings from St. Paul's story into your own life. Let us always remember that it is in trusting in God's promise that we find our true and only salvation.

Jesus Christ is Alive, but What Does That Mean? (Thurs. June 20)

The Word of the Day is "alive." We confess that the Risen Christ is alive.  But what does it truly mean to say that Jesus Christ is alive? We often take this concept for granted, assuming its meaning is universally understood. But have we ever stopped to consider how we would explain it to someone who was not raised in the faith? In our reading of Acts 25:13-19, a pagan Roman governor has questions about a "certain Jesus" who "had died whom Paul affirmed to be alive" (OSB vs. 19). Today, we explore the testimony that Jesus is alive with fresh eyes, seeking to discover the profound meaning of His resurrection anew.

 In today's reading, Roman soldiers have rescued St. Paul from a mob and taken him to Caesarea. He has been imprisoned there for two years. Now, a new governor has arrived. The Jewish authorities in Jerusalem have taken the opportunity to pressure the new governor to execute St. Paul. But in response to the danger of being tried in Jerusalem, Paul has appealed to his Caesar, that is, to an "imperial tribunal in Rome"(OSB note on Acts 25:12).

Paul's Case Bewilders the Roman Governor 

In our reading, the new governor, Festus, presents the case to King Agrippa II and his sister Bernice. The governor, after trying St. Paul according to Roman law, finds that the accusations against the apostle seem to be merely issues about the 'religion of the Jews' and 'a certain man named Jesus' (vs. 18). The magistrate is perplexed that these matters would stir up such intense animosity, showing the depth of his misunderstanding.

The governor asks King Herod Agrippa II about the case because Agrippa is the ruler of Galilee and knows Judaism better than he does. As a pagan Roman, Festus admits that he knows little about the Jewish "religion."  The Greek word that The New King James Version translates as "religion" means the "fear of the gods" (Strong's #1175). It can signify respect for the gods or the fantasy of believing in them. The King James Version chose to translate the word as "superstition."  That makes more sense than The New King James Version's more neutral translation. Without any background or knowledge of Judaism, the pagan ruler naturally would think that the matter was no more than a conflict over irrational beliefs and magical thinking. 

The First Reports of the Resurrection Were Considered Fantasy

In the Gospel of Mark, the disciples initially struggle to believe Mary Magdalene when she tells them that 'He was alive and had been seen by her' (Mark 16:11). Similarly, in the Gospel of Luke, the followers of Christ also doubt Mary Magdalene and other women who claim to have found Jesus' tomb empty and seen 'a vision of angels who said He was alive' (OSB Luke 24:4). Luke reports that 'their words seemed to them [the disciples] like idle tales, and they did not believe them' (Luke 24:11), 

Moreover, the two disciples on the road to Emmaus did not initially recognize the Risen Christ. They told him that some women had found Jesus' tomb empty and had seen "a vision of angels who said He was alive" (OSB Luke 24:23-24). They were as perplexed about the report of Jesus' return to life as Festus was. 

For Reflection

All these reports suggest that the message that Jesus is alive does not stand alone. One can only understand it in context. Thus, the case of the travelers to Emmaus is the paradigm for learning the meaning of Christ's overcoming of death. The Risen Christ himself put His crucifixion and resurrection into the context of the scriptures. "He expounded to them in all the Scriptures the things concerning Himself" (OSB Luke 24:25). 

The Living Christ Holds the Keys to Hades and Death 

In the Book of Revelation), John, the seer, provides a fundamental understanding of what it means that Christ came back from death to life. John sees a vision of the Lord Jesus, who applies the prophecy of Isaiah 44:6 to Himself. He declares, "… I am He who lives, and was dead, and behold, I am alive forevermore. And I have the keys of Hades and Death" (OSB Revelation 1:18). 

 There are two parts to this thought. The meaning of the first part (that He is alive forever) is given in the second (that He holds the keys to Hades and Death). 

The risen Christ summarized the Scriptures, saying, "Ought not the Christ to have suffered these things and to enter into His glory?" (OSB Luke 24:25). The Lord rose from the dead to reclaim His glory with the Father and the Holy Spirit. He returned from death to sit at the right hand of God as Lord and Judge of all.  

Therefore, Christ possesses the keys of Hades and Death. He is the judge who will decide between death and life. For some, it will be the Hades of death and eternal separation from the God of life and love. For others who accept the grace of Christ by faith, it will be everlasting life beyond death in communion with the Living God and His saints. 

Therefore, He is alive, and He possesses all authority.  He has power to open or shut, to raise up or cast down, and fto orgive or withhold forgiveness. His resurrection proves His divine role as the ultimate judge, deciding who will enter the Kingdom of blessedness with Him and who will remain forever imprisoned in the realm of death, underscoring the profound implications of His resurrection for our salvation.  

So, let us not just acknowledge but rejoice with the angels, disciples, and saints that Christ is alive. Let us put aside our unwavering faith in Him.  Let us firmly trust that He will save us from condemnation and that He will open the gate for us into His everlasting Kingdom on the Last Day. 

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Beneath Our Striving God is Working (Wed. June 19)

The word of the day is "beneath." When we are under duress, we call for the Lord's mercy. Yet, what do we do when we have been delivered from disaster? As time passes, remembering how the Lord answered our prayers often fades into the background. Instead of God's mercy, how we endured and overcame the calamity remains in our memory.

In today's passage (Acts 23:1-11), we read Luke's report that Paul stood before the high priest and council of the Jews. The Jewish leadership was determined to put an end to Paul and his teaching. The apostle did not have a chance to defend himself. But Paul found a way to divert the fury of his persecutors. Paul's words raised such a commotion that the Roman commander, "fearing lest Paul might be pulled to pieces, commanded his soldiers to go down and take him by force among them, and bring them into the barracks" (OSB vs. 10). Thus, Paul was saved for another day.

Today, we reflect on how God works invisibly beneath our actions to deal with desperate circumstances. He uses our striving to face troubles and perils to carry out His will.

Roman Soldiers Rescue Paul from a Mob

In today's reading, we find that Roman troops saved Paul from the rage of the Jews, who believed that he had defiled their temple. The commander of the occupying Roman forces tried to deal with the uproar and restore peace in the city, but he could not find out what was happening (OSB 21:31-34). The Roman officer stopped the mob from beating Paul and even let him speak to the crowd to understand the situation. At Paul's preaching, though, the mob went wild. But the commander still wanted to know the reason for the commotion. So, he whisked Paul away from the crowd and brought him into his garrison.

The commander intended to scourge Paul to get him to divulge why he had caused such commotion. But Paul appealed to his Roman citizenship. He reminded the centurion of the prohibition of scourging Romans without convictions. The next day, the commander ordered the chief priests, the council, and Paul to appear before him. Immediately, Paul got into an altercation with the high priest (Acts 23:2-3). And the fury of the Jews against him only intensified.

Paul Causes a Division Among His Accusers

But then, Paul noticed that part of the group consisted of Sadducees who did not believe in the resurrection and the other part was made up of Pharisees who did. So, to deflect the anger against him, the apostle claimed that he was a Pharisee and that he was arrested because he believed in the resurrection. With that, the Sadducees and Pharisees began fighting among themselves. The Pharisees turned from accusing to defending Paul as one of their own. They said that if "a spirit or an angel has spoken to him, let us not fight against God" (OSB vs. 23: 9).

At that point, the argument became so fierce that the commander again feared the mob would tear Paul apart. So, he ordered Paul to be rescued from them and returned to the barracks. Again, Paul was saved.

If we read on, we would find that Paul's nephew learned that some Jews had vowed not to eat or drink until they had killed Paul (OSB Acts 21:23). In response, the commander decided to get Paul, a Roman citizen, out of danger. So, he arranged for an escort of 200 soldiers, 70 horsemen, and 200 spearmen to take Paul to the legion headquarters in Caesarea.

For Reflection

This series of episodes is like an action movie, full of riots, intrigue, plots, courtroom debates, and armed bodyguards. We might be impressed not only with Paul's bravery but also his cleverness. He has a remarkable presence of mind and uses the situation to his advantage.

Paul Has a Divine Vision

But lest Paul's cunning would overly impress us, Luke reports that Paul had a divine vision, "Be of good cheer, Paul, for as you have testified for Me in Jerusalem, you must also bear witness in Rome" (OSB vs. 11). This message reminds us that it is the will of God and the power of the Spirit at work here. The Almighty was in control. Indeed, the commander was not in charge despite all the men and arms at his disposal. The high priest and the council were not in control, for they were beside themselves with rage, and they had to obey the commands of the clueless Roman commander. And Paul, as clever as he was, was not directing the action. First, he was bound with chains. And then the soldiers had to carry him through the angry crowd. After that, the soldiers bound him with thongs and took him to their barracks. He was beaten and almost scourged, hauled into court to face the false accusations of the Jews, and removed from the same court by force.

The director of this action movie can only be God, who has the script. His will is that Paul should get to Rome, and we must hold our breath at everything that will happen to get him there.

Likewise, it is the same with us. We may act skillfully or clumsily, live wisely or foolishly, or be clever or clueless, but the Almighty is with us. He is always working beneath what we do to fulfill His will in our lives. So let us abandon our pride and give Him the glory, whether what we do turns out well or badly. Thus, let us trust that, ultimately, His will be done in our lives. 

What Defiles and What Is Defiled (Tues. June 18)

The word of the day is "defile."  What makes someone, something, or somewhere holy or unholy? In our reading of Acts 21:26-32, that question put Paul in jeopardy of his life. When Paul entered the temple in Jerusalem, the Jews thought he had brought a Gentile into their holy place. Thus, he had defiled it.

Seeing Paul in the temple courts, "some Jews from Asia" cried, "Men of Israel, help! This is the man who teaches all men everywhere against the people, the Law, and this place, and furthermore, he has brought Greeks [Gentiles] into the temple and has defiled this holy place" (OSB 21:28). The claim about the defilement was false, but it started a riot. Paul was saved from death only when the Roman commander sent his soldiers to rescue him. Today, we consider what it meant to the Jews to defile the temple and how the faith in Christ has altered what the temple means and how it is defiled.

We find in our reading that Paul has arrived in Jerusalem, and the leaders of the Jerusalem church have received his visit (OSB Acts 21:17). However, when Paul told them about all that God had accomplished among the Gentiles, they wanted to test whether Paul was faithful to his Jewish roots. Setting aside the question of the Gentiles, was he keeping the Law of Moses (OSB vs. 21-22)? Therefore, they proposed that Paul join a group of four men who had taken some vow. Further, they stipulated that he sponsor these pious Jews.

Paul Is Falsely Charged with Defiling the Temple

Paul willingly purified himself, shaved his head, and fulfilled all that the Law of Moses required. At the end of the days of purification, Paul went into the temple with the men to mark their vow's fulfillment and make an offering for each one (OSB 21:26).

But when some Hellenistic Jews from Asia spotted Paul in the temple, they supposed that he had taken one of his companions, an uncircumcised Gentile from Ephesus, into the temple. They claimed that Paul was preaching "against the Law and this place" (OSB vs. 28), and when he brought Trophimus into the temple, he proved it. Moreover, he defiled its holiness.

The Temple: The Crux of the Difference

The temple was the crux of the differences between Judaism and the way of Christ. The Lord had driven out the vendors and money changers of the temple, charging that they had made this "house of prayer for all nations" a "den of thieves" (OSB Mark 11:17). Moreover, one of the charges against Jesus at this trial was that he would destroy the temple and, within three days, build another made without hands (OSB Mark 14:57).

The temple was constructed to separate the ritually pure from the impure. The Gentiles and those Jews who were ritually "unclean" were only allowed in the outer "Court of the Gentiles." A five-foot wall and fourteen steps separated this courtyard from the inner courts. The second court excluded all but Jews; the third, all that were not ritually clean and purified; the fourth, all but priests in their vestments; and the fifth, the Holy of Holy, everyone but the High Priest and then only once a year.

The Background of the Concern for the Purity of the Temple

The Jews were especially sensitive about the temple because of their history. In the Hellenistic era after Alexander the Great, the Seleucid (Syrian) Emperor Antiochus III appointed his deputy to raid the temple treasury[i] (2 Maccabees 3:17). But in response to the people's prayers, a terrifying vision struck down the emperor's agent as he tried to enter the temple (2 Maccabees 3:23-29).

However, to unify his empire, the emperor's successor, Antiochus IV (Epiphanes), declared himself to be a god. Unlike his deputy, he entered the temple (2 Maccabees 5:15) and plundered its treasury (2 Maccabees 6:21). Then Antiochus Epiphanes made the holy temple of Almighty God into a shrine to Zeus (2 Maccabees 6:2) and sacrificed a pig upon the Altar of Incense (Josephus 1960, Chapter 5). This pollution of the temple was the precipitating event of the Maccabean Revolt.

This background explains why the Jews were so angry about the supposed defilement of their temple. A sign on the wall separating the Court of the Gentiles from the inner courts pronounced that "no alien" should enter within, and those who did were to be killed. Thus, the Jews intended to execute Paul. So that they would not pollute the holy place with violence and death, they dragged the apostles out of the temple and closed the doors behind them (OSB vs. 30).

What Defiles Someone or Someplace?

But what makes something, someone, or someplace common, unclean, and defiled? The Greek word "defile" means to make common instead of sacred (Strong's #2839, 141). But the term " defile "has a moral connotation. It means that what was dedicated to God and thus made "uncommon" or "sacred" was now polluted.

The Lord responded to the Pharisees who charged that his disciples ate without ritually washing their hands in the "tradition of the elders" (Mark 7:5). He said that the ceremonial washing of pots, pans, and couches and many other rituals are only outward acts. And they are unnecessary because these objects cannot make anyone unholy or holy since they are external. He said that what corrupts is what comes out of a man's mouth (Mark 7:1-15). The mouth expresses the inner nature of the speaker. Dirty talk is a sign of an unclean heart. Thus, from within, out of the heart of men, proceed evil thoughts and every kind of evil (Mark 7:21). "All these evil things come from within and defile a man" (Mark 7:23).

The Book of Hebrews applies this teaching of what defiles to the sacrifices in the temple. The apostle says that the restriction that the High Priest can only go into the Holy of Holies once a year is symbolic. It means that the "gifts and sacrifices" offered in the temple cannot make those who offer it "perfect" in conscience (NKJV Hebrews 9:9). They only concern "foods and drinks, and various washings, and fleshly ordinances which were given until the "present reformation," that is, until the Christ fulfilled the Law (NKJV Hebrews 9:10).

The Sacredness of the Temple Was Ceremonial

In other words, the sacredness of the temple was a ceremonial holiness. The temple sacrifices dealt with the external status of worshippers according to the labels of ritually "clean" or "unclean," sacred or profane. They did not change the inner condition of the hearts of those who offered them.

The psalms and the prophets also taught this distinction between outward rituals and the spirit of inner repentance. The psalmist said, "The sacrifices of God are a broken spirit, A broken and a contrite heart— These, O God, You will not despise" (OSB Psalm 51:17). And the prophet Jeremiah said, "Jerusalem, wash your heart from wickedness, That you may be saved. How long shall your evil thoughts lodge within you" (Jeremiah 4:14)?

Therefore, the defilement of the temple was ceremonial. It was a sin against the ritual rules of the Law of Moses. The ritualism of the Mosaic Law established the identity of the Jews as the Chosen People of God. The debasement of the temple was, therefore, a transgression against their unique identity.

But now that the Messiah had fulfilled the Law, true worship would not be in the temple on Mt. Zion of the Jews nor the temple on Mt. Gerizim of the Samaritans. But the Lord said, "True worshippers will worship the Father in spirit and in truth" (John 4:23).

For Reflection

Elder Paisios of Mt. Athos said, "But for one who is praying, it should make no difference if he is on the train, in the cave, or on the road. God has made each one of us into a small temple, and we always have it wherever we go" (Paisios, 114).

The Temple That Replaced the Temple in Jerusalem

Indeed, there is a temple that has replaced the temple in Jerusalem. Paul said, "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own (1 Corinthians 6:19)? We should guard the sacredness of this temple as fiercely as the Jews guarded their temple against defilement.

Works Cited

Josephus, Flavius. 1960. "From the Death of Alexander the Great to the Death of Judas Maccabeus." In Complete Works of Flavius Josephus: The Antiquities of the Jews Grand Rapids, MI: Kegel Publications.

Paisios, Elder. Spiritual Counsels Vol. II: Holy Cross Monastery.

Notes

 [i] The Temple kept the collections for the poor and widows and served as a bank for deposits. The rumor was that it had guarded vast sums of money. But Antiochus also pillaged the temples of pagan gods throughout his empire.

cts 21:26-32.

Antiochus IV, Paul charged with bringing a gentile into the temple, sacredness of the temple was ceremonial, worship the Father in spirit and in truth. 

When Others Discourage Us from Fulfilling Our Calling (Mon. June 17)

 The Word of the day is "discourage."  If others try to discourage us from doing something we believe that God has called us to do, do we listen to them? How do we tell whether our resolve is not mere stubbornness? In our reading of Acts 21:8-14, Paul is bound to go to Jerusalem, although a prophet tells him that in the Holy City, the Jews will "bind" him and hand him over to the Gentiles. But Paul replies, "I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus" (OSB vs. 13). Today, this incident suggests how we can tell that our purposes are right even if the opinion of those we love and respect is against them. 

A Symbolic Prophecy of Warning 

When Paul met with Ephesian elders, he said that if I go to Jerusalem, "the Holy Spirit testifies in every city, saying that chains and tribulations await me"(OSB Acts 20:23).  On the doorstep of Jerusalem, in Caesarea, a prophet bound Paul's hands and feet with his sash. This symbolic action signified that the Jews would bind the apostle and deliver him to the Gentiles. In other words, he would be arrested, tried, and possibly killed in the Holy City. Luke says that out of concern for their leader, "Both we and those from that place pleaded with him not to go up to Jerusalem" (OSB vs.12).  Note that "we" indicates that even Luke joined in the appeal for Paul to change his plans. Thus, Paul stood alone in his resolve to go to Jerusalem to present the money he had collected for the poor in the Holy City to the church leaders there. 

Paul was distressed but not dissuaded by these appeals. He stated, "What do you mean by weeping and breaking my heart?" (OSB 13). The Greek text reveals Paul's feelings as he responds to his friends' advice. It uses the Greek term "to do," which means to make, cause, or produce (Strong's #4160, 205). Thus, instead of translating the sense of Paul's response as "What do you mean?" other versions say more strongly, "What are you doing…."? This rendering expresses Paul's exasperation with his followers' weeping. Their dismay is breaking his heart. The Greek term breaking comes from the idea of crumbling and means breaking into pieces or crushing. Thus, the misgiving of Paul's followers is crushing his spirit. 

Paul's Resolve Does not Weaken

But is it weakening his resolve? Paul's reply cuts off this possibility. Just as the Lord said, "Get behind me, Satan" (Matthew 16:23), when Peter tried to dissuade Jesus from taking the way of the cross, so Paul answered with quick resolve. He says, "I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus" (OSB Acts 21:13). Thus, Paul puts away any thought turning back from his plans. His fellow believers can only accept his resolution saying, "The will of the Lord be done" (OSB vs. 25) 

When Others Undercut Our Sense of God's Call

What should we do when others try to undercut our good intentions? Paul's response to his detractors suggests helpful ways to test our resolve. First, Paul has an inner conviction. He says to the elders of Ephesus, "I go bound in the Spirit to Jerusalem (OSB Acts 20:22). Likewise, we may believe that the spirit is inspiring our purpose. If so,  it may be difficult to explain our motivation to others. But in response to their discouragement, we can pray for discernment. We can put our motives to the test to ensure that they are not our interests and desires but the Lord's. Paul shows that purity of purpose when he says that he wants to "finish my race with joy, the ministry I received from the Lord Jesus" (OSB Acts 20:24) and again that he will proceed "for the name of the Lord Jesus" (OSB 21:13).

Second, Paul does not minimize the dangers or difficulties. Again, Paul says to the leaders from Ephesus, "I go…not knowing the things that will happen to me there except that… chains and tribulations await me" (OSB Acts 20:23). Just as the warnings of prophecy and concern identified the perils that Paul faced, so our loved ones can help us see the risks of what we plan to undertake more clearly. If we deny the difficulties that others point out, we must ask ourselves whether we are being foolhardy or brave, stubborn or faithful. 

Third, Paul is willing to accept the consequences of his decision to forge ahead with his plans. Paul says to the Ephesians, "None of these things move me…" (OSB 20: 24), and to the believers in Caesarea, "I am ready…" (OSB vs. 13). Paul is prepared to suffer imprisonment, brutality, and even death. Our readiness to suffer the consequences of our course of action is a further test of our intentions. Our spiritual willingness to face the results of our plans is a sign that we believe that our calling is "of God."  If so, we can trust that the Lord will provide what is necessary for us to fulfill the calling He has given us. 

For Reflection

When God calls us to carry out a mission in His name, he does not promise that it will be easy. He only promises to be with us. He does not promise to give us magical powers to accomplish it; He only promises to empower us with the gifts of the Spirit. He does not demand that we be successful. He only asks us to be faithful.  

Paul said to the Philippians,  "For to you it has been granted on behalf of Christ, not only to believe in Him but to suffer for His sake" (OSB Philippians 2:29). God is all-powerful and does not need us to fulfill His will. He could say the Word, and it would be done. Or He could make His assignment comfortable for us to carry out. But the Lord gives us the privilege to serve Him. He honors us with His calling not only for His sake but also for the sake of others. He gives us His work to do for our sake. Every calling, every challenge, and every mission that comes from the Lord benefits our souls. Despite the difficulties, fulfilling the Almighty's will strengthens our faith, bolsters our willingness to obey the Lord, and increases our love for God and those we are called to serve. 

The Comfort of Commending Ourselves and One Another to the Lord (Sun. June 16)

   Blessed Feast!

The Word of the Day is '"commend." This term holds an essential place in our spiritual life. It's not easy to part with loved ones. At times of parting, we are sadly aware that we will no longer be present with them. They will not be able to care for us, nor will we be able to care for them. But there is one thing that can give us comfort. We can commend those we love to the Lord.

In our reading of Acts 20:16-18, 28-36, Paul meets with the elders of the church in Ephesus for what was likely to be the last time (Acts 20:25). He gives his farewell instructions that they are to take care of the flock to which they have been entrusted. Then, in a touching act of faith, he commends them "to God and to the Word of His grace" (OSB Acts 20:32). Today, we will learn from our study what it means to "commend ourselves, and each other and our whole life to Christ our God" (St-Tikhon's 1984, 31, passim).

A Sad Farewell

Few places in the scriptures have such gravity as this scene of Paul parting with the Ephesian elders. Paul is on his way to Jerusalem and wants to get there before Pentecost. Therefore, to save time by traveling into the city, he requests that the elders of Ephesus meet with him at Melitos on the coast of Anatolia.

In portions of the chapter not assigned, Paul says that he knows that trials and imprisonment will come to him. And he says that they will "see his face no more" (OSB Acts 20:25). Therefore, he reminds them of his ministry along them "with all humility, with many tears and trials" (OSB Acts 20:19). He recalls his open preaching to both Jews and Gentiles of "repentance toward God and faith toward our Lord Jesus Christ" (OSB Acts 20:21). And he says that since he declared "the whole counsel of God," he is not responsible for those who have rejected it (OSB 26 and OSB note on 20:26).

Thus, Paul puts the church in the hands of the elders that he has trained and ordained. He tells them to "take heed to yourselves and to all the flock among which the Holy Spirit has made you overseers" (OSB vs. 28). The phrase "take heed" is a Greek word that is derived from the idea of to hold the mind—we might say, "Keep in mind."  It, therefore, means to "pay attention to" or to "watch out for" (Strong's #4337, 213). Thus, Paul warns against the wolves that will try to snatch disciples from the flock.

What Paul Can Do as He Departs

But having given his final instructions, what else can Paul do? He must put them in the hands of the Lord. Luke quotes him, "I commend you to God and to the Word of his grace" (OSB vs. 32). The term comes from the thought of "placing beside" and means entrusting or commending to another's care (Strong's 3908, 192). Paul thus hands over his church leaders to the One who has far greater power to care for them than he does.

Accordingly, Paul puts the elders and the church in Ephesus into the embrace of God and the Word of grace. God can shelter them from every harm. On the other hand, the Word of grace is able "to build you up" (OSB vs. 32). That is, the Word of God will "edify" them, nurturing them in the ways of God and the virtues of discipleship. However, the Word is also able "to give you an inheritance among all those who are sanctified" (OSB vs. 42). The Word not only leads to repentance and justification, but it produces sanctification. As a transitive verb, the term sanctified means "to be set apart for the purposes of God," and as an intransitive verb, it means to "be made holy" (Strong's #37, 3).

Noting that he had supported himself in his ministry to them and urging them to help the poor and weak, Paul finished his farewell. Then "He knelt down and prayed with them" (vs. 36). After many tears and embraces, Paul left, and his ship set sail for Cos, Rhodes, and Patra (Acts 21:1) on the way to Jerusalem.

For Reflection             

Just before He took his last breath, the Lord Jesus cried out, "Father into thy hands I commit my spirit" (OSB Luke 23:46). The Merriam-Webster dictionary defines "commit" as "to put into charge or trust." A better translation wold be "I commend my spirit." The dicttonary defines commend as "to entrust into the care."[ii]  The difference between the two terms "commit" and "commend" may be subtle, but it is essential. Both mean placing something or someone into the hands of another. But "to commend" specifically means to put something or someone into caring hands. Therefore, the translations that Paul says, "I commend you to God and the Word…" and that the Lord Jesus cries, "I commend m spirit" (KJV Luke 23:46) are best.

Putting It All in God's Hands

In the Divine Liturgy, the prayer "we commend ourselves, and each other, and our whole life to Christ our God" (St-Tikhon's 1984, 31 passim) follows a series of petitions of supplication to the Lord. But in the commendation, we do not merely make requests to God. We gather up all the concerns and needs for which we have prayed, and we put all of them into God's hands. God's goodness is greater than our goodness. His wisdom is wiser than our wisdom. His knowledge of what we need to sustain our bodies and heal our souls is more discerning than ours. Therefore, we pray in the spirit of the petition of the Lord's prayer, "Thy will be done." We leave our prayers' concerns and desires to God's mercy.

Our Heavenly Father knows what we need before we ask (Matthew 6:8). Accordingly, it is a great comfort to cast our burdens on the Lord and to let Him take care of them according to His good will. Likewise, placing "each other," our fellow members, family, and loved ones in the Lord's good keeping is a great comfort. Thus, we know He will watch over and care for them when we cannot. The same goes for us. It is a relief to hear His Word, "Cast your cares on the Lord, for He cares for you" (1 Peter 5:7). We do not know what will happen to us even today or tomorrow. But we can confidently commend ourselves and our whole lives to Him at every moment.

Works Cited

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

Notes

[i]  Merriam Wester https://www.merriam-webster.com/dictionary/commit).

[ii] Merriam-Webster (https://www.merriam-webster.com/dictionary/commend).

 

Are You Asleep During the Sermon? (Sat. June 15)

The Word of the Day is “preach.” Remember the last sermon that you heard? What was it about? What was the main point? Many of us would have a hard time answering unless, perhaps, the day of the church year reminds us of the subject of that day’s preaching. But do you remember something that happened in worship? Do you recall the visit of a bishop or other church leader, an especially stirring anthem, or even an accident or humorous incident? You could probably call to mind the event rather than the sermon’s message.

Today, in our reading of Acts 20:7-12, Paul preaches in an upper room until midnight. A young man who was sitting on a window ledge falls asleep and tumbles to the ground from the building’s third floor. Paul went down, hugged the boy, and said, “Do not trouble yourselves, for his life is still in him” (vs. 10) and then went back up to the gathering, ate, and continued preaching until daybreak (vs. 11).

What Was Memorable and What Was Most Important

The revival of the young man was indeed remarkable, yet Luke’s focus was on the proclamation of the Gospel. The boy's revival was almost an afterthought. This incident serves as a reminder that our attention should be on the Word, not the distractions around us in church. We should be particularly attentive when the Gospel is preached, as it brings us 'the words of eternal life' (John 6:68).

Today’s reading comes at the end of Paul’s Third Missionary Journey. He spent two months in Ephesus, and now he intended “in the Spirit” to get to Jerusalem (Acts 19:21). He stopped for three months in Corinth (Acts 20:3). And then he changed his plans. He had arranged to sail to Syria, but he learned of a plot to kill him. Rather than taking a ship, he decided to travel through Macedonia. He paused at Philippi for the “Days of the Unleavened Bread” of the Passover. Then, at Troas, he joined the delegation of representatives who were taking the offering for the poor to the church in Jerusalem (Acts 20: 4-6).

Paul’s Sermon Went On and On

Paul stayed a week in Troas. On the last day of his stay, the first day of the week, the believers gathered to “break bread,” that is, to celebrate the Eucharist on the “Lord’s Day.” As the New International Version put it, Paul preached “on and on” (NIV 20:9). It got to be midnight, and the room was stuffy from the burning lamps. A young man named Eutychus fell asleep and fell out of the window where he was sitting. Eutychus means “good luck,” he was fortunate that Paul was there to interrupt his sermon and go down to him. Paul picked him up and embraced him. Then, he assured everyone that “his life is still in him” (OSB vs. 10).

Then Paul went back upstairs as if nothing had happened. Luke does not tell us about the boy’s condition until he reports that Paul has “broken bread.” That is, he celebrated the Eucharist and had a meal. Then the apostle went back to preaching—until it was daybreak and he had to leave (Acts 20:14). Only after reporting how Paul spent the evening does Luke divulge that they brought the young man inside and were “not a little comforted” (OSB Acts 20:12). That is to say that they were encouraged and consoled (Strong’s #3870, 190).

The Emphasis on Preaching

The order of Luke’s narration of the event, his choice of words, and his understatement of the miracle demonstrate that the historian wanted to emphasize Paul’s preaching. The incident had to make an impression on those in the upper room, but Luke downplays the event to stress the importance of Paul’s proclamation of the Gospel.

St. John Chrysostom comments, “See how everything was subordinate to the preaching. It was also, it says, the Lord’s Day. Not even during night-time was he silent, nay he discoursed… [all the more] … and beyond the time of supper itself” (NfPf1, 263). Chrysostom observes that the place was crowded; it was the “dead of night,” and the young man had to sit in a window. Yet, not even the devil could stop Paul from addressing the faithful, “such was their eagerness to hear him,” Luke adds (NfPf1.263).

Then, Chrysostom directly addresses his hearers. “We should be ashamed,” he says. “Don’t excuse yourselves by saying that, after all, it was the apostle Paul who was preaching.” Chrysostom answers the objection,“ Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet no one cares to hear” (NFPf1, 263).

Chrysostom observes that our place is not crowded. We need not sit in the windows. We have more than adequate food and sleep. But in contrast to the attitudes of many, Chrysostom praises Paul’s congregation: “So fervent was their zeal that they even assembled in a third loft: for they had not a church. And how did they pass the night? They spent it listening to the Word of God!” (NfPf1.264).

For Reflection

Chrysostom’s complaints about his hearers prompt us to ask about our attitudes toward the proclamation of the Gospel. How much time do we spend on social media, watching movies, attending concerts, and hanging out with friends? If we can spend four hours attending or watching a football game, why is it so difficult to spend an hour or two attending worship? If we can spend two hours listening to a music concert, why do we complain that the sermons we hear are too long? And if social media steal an average of two hours, or even up to six or nine hours for tweens and teenagers, why does a sermon lose our attention if it goes past fifteen or twenty minutes?

How Much More Should We Listen with Rapt Attention

St. John Chrysostom suggests that if we listen to musicians, athletes, and speakers with rapt attention, we ought to give even more earnest attention to those who speak about the welfare of our souls. The message of our preachers is not filled with the trivial things of this earth but with the things of heaven. The sound of their voices is more powerful than any rock band, sweeter than any symphony, more important than any presidential speech, and more lasting than any podcast.

Preachers offer us the Gospel of our salvation, the forgiveness of sins, the way of discipleship, the comfort of God’s care, the ways of God, and the hope of the resurrection to eternal life. Preachers proclaim the grace of the Lord Jesus Christ while worship praises the Lord whose grace the sermon declares.

A football game may excite us, a concert may delight us, and a motivational speech may inspire us. Still, if we open our ears, the proclamation of the Word of God stirs our inner being, fills us with the joy of the Spirit, and moves us to repent and reform our lives.

So, let us cherish the time spent listening to preaching and not grumble about the attentiveness required to hear the message of the Word of God wrapped in the words of the sermon. And may we stay wide awake to hear the proclamation of grace.