The Almighty Does Not Vacillate (for Friday, August 30)

The Word of the Day is “Yes.” When our faith is challenged, we are tempted to become unsure of the promises of God’s Word and doubtful of its preaching. Today, in 2 Corinthians 1:12-20, Paul defends himself from the charge that he vacillates. He says, “Yes” sometimes, “No” other times, and “Yes and No” most times (vs. 18). Today, we will find that Paul admits he had changed his plans about visiting Corinth. He may have vacillated, but he insists that his motives, methods, and messages are constant. 

By his constancy, Paul seeks to reflect the faithfulness of God, whose “steadfast love endures forever” (Psalm 118) and whose Word is everlasting (Psalm 119:89; Matthew 24:35). We learn from our reading that we can rely on the unchanging nature of God’s Word and His good will for us, providing us with a sense of security in His steadfast Word. 

Paul is answering the criticism that he is undependable since He first planned to come to Corinth after he passed through Macedonia. But then he unexpectedly dropped everything and made his “sorrowful visit.” Then, he meant to return to Corinth. But he canceled his intentions again and wrote to the Corinthians instead. It seemed to his opponents that  Paul was hiding his true motives and intents, or he could not make up his mind (vs. 17).

PAUL’S ONLY MOTIVE IS TO PREACH THE GOSPEL

In our reading, Paul responds to his critics. In summary, he insists that his only motive is to preach the Gospel of Jesus Christ, the Son of God. And his only intent is that his hearers accept the grace of God and live according to it. Moreover, the apostle maintains that he “conducts his affairs with simplicity and godly sincerity” (vs. 12). Furthermore, he notes that he does not preach worldly wisdom. As he said in 1 Corinthians 2, he did not come to them with impressive speech but resolved to know nothing among them “except Christ and Him crucified” (vs. 2:2). Consequently, he wrote, “My speech and my preaching were not with persuasive words of human wisdom but in demonstration of the Spirit and of power” (1 Cor. 2:4).

WITH GOD THERE IS ONLY “YES”

Therefore, Paul maintained that he is not indecisive in his proclamation or way of life at all. But by openness and forthrightness, he reflects the unchanging truth of the Gospel. You see, the Almighty God of steadfast love does not waver. He does not offer His promises, only to take them back again. With God, there is no “Yes and No” (vs. 18-19), but only the constant affirmation of all that He pledges. His Word is not a blunt instrument that He uses haphazardly. It is a sharp sword that cuts through all ambiguity and uncertainty to accomplish His purpose. Therefore, all who hear His Word must say “Amen” to its message and affirm its teaching.

FOR REFLECTION

Especially in times of trial, we might think that God’s Word is uncertain and His good will for us is in doubt. But then we should realize that our uncertainty is not the fault of the Almighty. Instead, it is that we have mixed thoughts and feelings. Along with the voice of Christ, we are listening to other influences. Their messages swirl around in our minds, and the siren songs of the world confuse the call of Christ. In these times of hesitation, we should return to the foundation of our faith in the promises of God.

Moreover, we should consider who makes these promises. As Chrysostom says, “Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth” (NfPf1:12, vs. 20), that is, it is God who both speaks and fulfills what He says. If God fulfilled His promise of sending us a Savior and who kept His Word to send us the Holy Spirit, how can we have misgivings about His Word and will?

Note: I will be on vacation until the 9th or 10th of September.  I will not post a commentary until then. I hope that you will continue your scripture study and that it will be fruitful.  Until I resume my posts, God bless.  

Sorrow and Comfort in Equal Measure (Thursday, August 29)

The Word of the Day is "comfort." Who does not need comfort amid grief and hardships? But where do we find it? Today, with 2 Corinthians 1-17, we begin our scripture study of Paul's second letter to the church at Corinth. In our reading, Paul starts with his salutation and immediately goes on to bless God for His mercies and the "comfort" He gives in "tribulation" (vs. 4). Today, we explore Paul's trials and how he receives comfort from God as he faces them. Thus, he is a suburb example of finding solace amid loss and difficulty.

PAUL'S SORROW OVER THE TROUBLE IN CORINTH

Paul wrote our passage at a low point in his ministry. He had endured such 'trouble' in Ephesus that he feared for his life (vs. 8). Now, Paul grieved over the rebelliousness of his congregation at Corinth. This rebellion was not just a personal challenge for Paul but a significant trial for the church at Corinth, which was struggling with internal conflicts. 

Paul had planned to visit Corinth later in the year. But when the apostle learned how extreme the disorder was in Corinth, he hurried to Corinth to set things straight. 

But the visit could have gone better. Paul left as quickly as he arrived. Back in Ephesus, the apostle grieved for his flock. From there, he wrote that he had changed his plans again (vs. 16). To "spare" his flock another ugly confrontation (vs. 23), he would not return to Corinth.

Thus, Paul had more than his share of "tribulation." The root of the Greek word has to do with "pressure" that presses us down. Those who endure tribulation are "burdened" (Strong's #2347). Later in his epistle, Paul refers to the burdens he carries when he speaks of all the sufferings that his opponents have piled on him (vs. 11:29). He writes that besides these "abuses …what comes upon me daily [is] my deep concern for all the churches" (vs. 11:28).

COMFORTED WHILE ENDURING

Yet even while enduring all these "pressures," Paul affirms that he is "comforted." He refers to comfort four times in two verses. The sense here combines profound pity, compassion, encouragement, and consolation (Strong's #3870). The term "comfort" in English is a good translation of this easing of grief, soothing of sorrow, and solace of sharing.

Paul does not look to his friends and supporters for comfort. He finds it in "God, the Father of the Lord Jesus Christ" (vs. 1:3). But the Father in Heaven gives this blessing of caring that "we" might share it with others (vs. 4).

SOLACE AND AFFLICTION GO TOGETHER

Affliction and solace from God the Father go hand in hand. Our Heavenly Father permits sorrow, but He also bestows comfort in equal measure. And both are meant to strengthen the faith and hope of all in the household of faith (vs. 6).

FOR REFLECTION

Whatever sorrow we have, the Lord is with us to offer us an equal measure of comfort. Of this balance of grief and consolation, the Russian Orthodox novelist Fyodor Dostoevsky wrote in Crime and Punishment, "The darker the night, the brighter the stars, the deeper the grief, the closer to God."

Opportunties Come With Obstacles (Wednesday, Agust 28)

The Word of the Day is “adversaries." We usually expect that when we intend to serve the Lord, He will remove any obstacles in our way. But in today’s reading of 1 Corinthians 16:4-12, Paul refers to many opponents that oppose his plans to preach the Gospel. Today, we will use Paul’s example to learn why some adversaries put roadblocks in our work for the Lord. And we will briefly suggest how we can overcome these barriers.

In today’s reading of 1 Corinthians 16:4-12, Paul closes his letter to the Corinthians with a summary of his plans for his ministry. The apostle writes that he is eager to visit the congregation in Corinth and to deal with matters that he could not address in writing (11:34). Yet, he announces that he is staying in Ephesus.

OPPORTUNITIES COME WITH OBSTACLES

Paul explains, “But I will tarry in Ephesus until Pentecost for a great and effective door has opened for me, and there are many adversaries” (OSB vs. 9). This statement seems contradictory.  A door has opened for “effective,” that is,  productive ministry. And yet, there are many “adversaries,” that is, opponents who will obstruct him.

Still, if we think about it, we recognize that the forces that present an opportunity and the opponents that hinder us from taking advantage of it go together. Success in any enterprise comes primarily from overcoming the project’s roadblocks. Accordingly, Paul was committed to staying in Ephesus and eager to realize the situation’s potential. But that meant overcoming his foes in the city.

THE MORE VITAL THE SERVICE, THE MORE DEMONS UNDERMINE IT

So it is with everything the Lord asks us to do in His Name. Wherever there is the call to serve, there will also be challenges to overcome. When anyone goes about serving the Lord, the devil makes that work difficult. And the more vital the service, the more demons he sends to undermine it.

FOR REFLECTION

How, then, should we respond to these countervailing forces? If we concentrate solely on the possibilities before us, we will fail to recognize and deal with the obstructions against us. On the other hand, if we focus exclusively on our adversaries, we will lose the courage to fight them. The solution is to focus on Christ. He is the one who calls us to serve Him.  When we look to Him, he will guide and empower us for the work that He gives us. We will be victorious over our adversaries in Him and according to His will. 

The Resurrection and the Body's Transformation (Tuesday, August 27)

 The Word of the Day is "transformed." In today's scripture study of 1 Corinthians 15:29-38, St. Paul concludes his defense of the resurrection of the body. He begins with a comprehensive answer to questions about the resurrection with the pivotal concept of transformation.

The center of Paul's response to the questions about the resurrection of the body is that we are to be transformed. The Greek word for "transformed" refers to the change in something's appearance or form (Strong's #3345). So then, the resurrection of the body is a change from one state of being to another. This answer leads to more questions:  Before we are changed, how do we know what our new state will be? Or will our new state of being be unknown until we find ourselves in the new form? Today, we will review why Paul must respond to these queries and what he reveals about the new resurrected state of being.

INFLUENCED BY THE GREEK PHILOSOPHERS

We can best understand the Corinthians' questions if we consider that theirs was a pagan city in the Roman empire where various Greek philosophies had influence. In today's passage, Paul quotes one of these philosophies, Epicureanism (vs.32). The Greco-Roman cultural context of Corinth suggests that the Corinthians were not asking for information. Their inquiries were rhetorical challenges to the very idea of the resurrection of the body. Those in the congregation with Gentile backgrounds scoffed at the possibility that a corpse could be reconstructed into a living being. And they dared St. Paul to describe the body that was brought back to life.

You see, to the predominant culture in the empire, the idea of resurrection was nonsense, if not distasteful. The prevailing view was that the body is the "prison house of the soul." For example, one dominant philosophy, Platonism, taught that on death, "The soul takes flight to the world that is invisible but there arriving she is sure of bliss and forever dwells in paradise" (Plato, The Republic). From that viewpoint, who would want to be trapped forever in the confines of the body? Instead, one would wish that one's immortal soul would be freed from the body so it could soar to a perfect, eternal world.

THE JEWISH VIEW: BODY AND SOUL BELONG TOGETHER

For this reason, Paul's critics in Corinth treated Paul's preaching of the resurrection of the body as ridiculous. But Paul, in turn, called his opponents "foolish" (vs. 36). As a Jew, Paul believed that it takes both body and soul together to make the human person. Furthermore, to the Jews, a soul without a body would be like being "naked" (2 Cor. 5:4).

With this Jewish view in mind, Paul uses several images to speak of the mystery of death and resurrection. The apostle writes in today's reading, "…what you sow is not made alive unless it dies. "So when a grain of wheat is planted, "God gives it a body as he pleases." And "to each seed, he gives its own body" (vs. 36-38). The Lord used the same image to speak of his death and resurrection. He said, "Unless a grain of wheat falls into the ground and dies, it remains alone, but if it dies, it produces much grain (John12:24).

THE RESURRECTION OF CHRIST IS NOT A METAPHOR BUT A REALITY

Note that the comparisons of death and resurrection to seeds that are planted, tents and buildings that are restored, or clothes that are taken off and put back on, etc., are metaphors. They speak about what is unknown by comparing it to what is known. Yet, the reality behind these comparisons is not a metaphor. It is the Risen Christ. Paul wrote, "…we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body…" Phil. 3:20-21). In summary, the appearances of the Risen Christ are the best argument for the resurrection of the dead.

FOR REFLECTION

In the resurrection, we who are made in the image of God will be re-created after the image of the Son of God, the Risen Christ. Beyond that, the resurrection is a "great mystery" (1 Cor. 15:51). Yet the resurrection of the body is as sure as the certainty that Christ rose bodily from the dead.

The Resurrection Is a Present Reality (Monday, August 26)

 The Word of the Day is "hope." We think of hope as our expectation of something good that will happen in the future. In today's scripture study of 1 Corinthians 15:12-19, St. Paul vigorously defends the basis of our hope in Christ, the Lord's glorious resurrection. Against those in Corinth who were denying the resurrection of believers, the apostle states, "And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished" (vs. 17-18.) Today, we will consider that if the basis of our hope is that Christ has risen, then our hope is more than an expectation. Our hope is anticipation.

HOPE LOOKS FORWARD TO WHAT IS FORESEEN

The Greek word for "hope" refers to the confidence in waiting for the fulfillment of God's promises (Strong's 85 #1679 and #1680). Hope looks forward to completing what is foreseen, as St. Paul says in Romans 5: "But if we hope for what we do not see, we eagerly wait for it with patience" (vs. 25).

In the Old Testament, God's promises given to Abraham were the basis of hope as St. Paul writes, "Now to Abraham and his Seed were the promises made" (Galatians 3:16; see also Hebrews 8:6). In the New Testament, Jesus Christ fulfilled the promises of the Law and the Prophets as he declared, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill them" (Matthew 5:17).

THE BASIS OF OUR HOPE IS A PAST EVENT

But note carefully what St. Paul is saying in today's reading. The basis of our hope is not a pledge for the future. It is a past event that guarantees our future. Christ has already risen from the dead. He is the "first fruits of those who have fallen asleep [in death]" (1 Cor. 15:20).

In other words, Christ's resurrection is not just a historical event, but a present reality. We affirm this truth when we greet one another, saying, 'Christ is in our midst!' This Christ among us is the same Jesus who died on the cross and rose from the dead on the third day. The Lord proclaimed this Gospel in Revelation: 'I am He who lives and was dead, and behold, I am alive forevermore. Amen' (vs. 1:18).

THE REALITY OF THE RESURRECTION IS ALREADY HERE

Note, therefore, that the reality of the resurrection is already here. It started with Christ's rising from the tomb. He is the 'first fruits of those that have fallen asleep' (1 Cor. 15-20). Moreover, in our baptism, we were united to Christ to share in His life (Galatians 3:27 and the Orthodox Baptism Service). Our baptism assures us that just as we were lifted out of the baptismal water to live the New Life in Christ, so we will be raised from death to eternal life. Thus, our baptism signifies more than a promise for some undetermined future. It anticipates the inevitable and final fulfillment of the past event and present reality of Christ's resurrection, which we share as the baptized.

FOR REFLECTION

Fr. Michael Shanbour writes, "The Christian faith is not primarily a set of doctrines or moral teachings, but a new way of life inspired and made possible by the reality of the resurrection [thus] the Resurrection of Jesus Christ is not merely an abstract doctrine to believe in, not merely an isolated past event to assent to intellectually, but an organic reality to enter into and assimilate into one's being in Christ's Body, the Church" (Shanbour 2016).

Sorry: no post for tomorrow.

When We Commend Ourselves to Christ (Sat. August 24)

The Word of the Day is 'commend.' In times of prosperity, we often overlook the fact that we are not the masters of our present or future. We start building a life without acknowledging our Creator and Redeemer. However, in times of adversity, when things don't go as planned, we realize the futility of our attempts to live for ourselves. During these moments, we find solace in the belief that everything is under God's control. We 'commend' ourselves and our troubles to Him, a powerful act of surrender and trust.

In today's reading of Romans 14:6-9, St. Paul urges the Romans to put their lives into the hands of God. He states, "If we live, we live to the Lord. If we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's" (vs. 8). In this spirit, at the end of every litany in the Divine Liturgy of the Orthodox Church, we "commend ourselves and each other, and all our life unto Christ our God" (St-Tikhon's 1984). Our prayer acknowledges that, as St. Paul says, we are the Lord's (vs. 8).

The Meaning of "To Commend"

The Greek term for "commend" is translated as "surrender." The word implies "giving up control, power over, and possession of something valuable. In commending ourselves, each other, and all our lives, we let go of everything in our lives, especially our most profound concerns for ourselves, others, and our fellow members of the Body of Christ.

We can surrender our very lives with confident faith for two reasons: First, we do not own our lives. As Paul says in our reading, whether we live or die, "we are the Lord's" (Romans 14:8). Second, we belong to a God of providence. The Creator oversees, governs, and cares for His creation. To commend everything to God is an expression of faith that His providence will never fail us. Jesus taught that those who worry about clothing are of "little faith" (Matthew 7:30" From this teaching, we might conclude that our worry is proportionate to our faith; the more worry, the less faith. 

St. Isaac the Syrian About God's love.

When we have faith in God's watchful care, whatever happens in our lives, we can entrust everything to Christ. Yet St. Isaac the Syrian gives us an even deeper insight. Our faith in God's oversight over creation is based on His love. He writes:  "In love did God bring the world into existence; in love does He guide it during this its temporal existence; in love is He going to bring it to that wondrous transformed state, and in love will the world be swallowed up in the great mystery of Him who has performed all these things; in love will the whole course of the governance of creation be finally comprised. (Bock. II.38.2)

Yet, St. Isaac continues his reassurance of God's eternal and unchanging love. He writes, "The love of God is indiscriminate, promiscuous, prodigal. It intends [embraces] every rational creature. As Jesus teaches, the Father who is in heaven "makes his sun rise on the evil and on the good and sends rain on the just and on the unjust" (Matt 5:45). There is no one who is to the front of or to the back of God's love. Rather, He has a single equal love which covers the whole extent of rational creation, all things whether visible or invisible: there is no first or last place with Him in this love for any single one of them" (II.38.2) quoted in Bock .2014, 3).

In Summary

in summary, when we commend ourselves and everything to the loving Creator, we demonstrate our faith in God's providence. This faith is our anchor through the storms of life. Yet when we face these trials, we can remind ourselves that the difficulties we experience are only for a time. They are even beneficial. St. John Chrysostom says that tenderly cultivated trees that never withstand the wind and storms become weak and bear little fruit. But those that prevail against wind, drought, and heat grow strong and fruitful. We do not own our lives or are in charge of them. But the God of mercy grants us strength and comfort in stressful times, so we grow in faith as 'we commend ourselves, one another, and our whole life to Christ our God."

The Blessing of Orderly Worship (Friday, August 23)

The Word of the Day is “confusion.” In our scripture study of 1 Cor. 14:26-40, St. Paul instructs the Corinthians to put their worship in good order. In keeping with this scriptural admonition, Orthodox worship follows an ancient “ordo” or structure with words that initially came from St. Basil the Great or St. John Chrysostom in the fourth century. Some might say that this mode of corporate worship is too formal and ritualistic. Far from being too ceremonial, it fosters a mood of reverence for the holiness of God and a feeling of harmony and peace.  

The Mood of Pagan Worship

In previous chapters, Paul corrected the misbehavior at the “Lord’s Supper” (Eucharist) and other common meals of the congregation. How can we account for the disrespectful and horrific behavior, mainly when it occurs in worship? Recall the church in Corinth consisted primarily of Gentiles. Before their baptism, these members had probably participated in the raucous pagan festivals celebrated in temples or private homes. Thus, they were used to gluttony, drunkenness, and intemperate behavior at religious gatherings and tolerated such self-indulgent actions. When he heard about this toleration of atrocities, Paul had to insist on the solemnity of the sacrament and the necessity of receiving the sacrament worthily (1 Cor. 17-33).

Paul's Instructions

In today’s reading, Paul returns to the call for proper decorum when the church assembles for worship. 

He writes that to keep order, several members should come prepared to share a psalm, a teaching, or a revelation. At the most, there should be only two or three who “speak in tongues” (vs. 14:27), and someone must be on hand to interpret what they are saying. This emphasis on proper decorum is not about strict rules but about showing respect and reverence in the sacred act of worship.

The Blessing of Orderly Worship 

orderly worship, such as the Divine Liturgy of the Orthodox Church, is not just a set of rituals. It is a transformational experience that produces harmony among participants. This harmony, in turn, promotes unity, and unity bears the fruit of peace. The first petition of the Orthodox liturgy, “In peace, let us pray to the Lord,” is a testament to this transformative power, inspiring us to live in peace with our fellow members of the Body of Christ.  

The Festal Letter of St. Athanasius about celebrating Pascha (Easter) expresses this same spirit of the unity of praying “in common” (harmony)  with “one mouth” (unity) so that the worshippers rightly "praise God,” “keep the feast,” and are worthy of the “joy in heaven”  (peace as associated with joy). 

Athanasius on the Blessing of Orderly Worship

Athanasius writes: In keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth, we truly give thanks to the Lord. Thus, giving thanks unto him and being followers of the saints, ‘we shall make our praise in the Lord all day,’ as the psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.”2

    A final thought:  if our worship should reflect the nature of God, our lives should reflect the same sense of dignity and decorum. Thus, we might reflect on how we might order our lives to reflect the joy, peace, love, and reverence of our participation in the Divine Liturgy. This experience of God's holiness is a source of joy and peace that we can carry with us in our daily lives, uplifting us and bringing us joy and thankfulness.

Works Cited

1 Service Book of the Orthodox Church. St. Tikhon’s Seminary Press, 1981

2. Athanasius. Festal Letters 2:7 330 A.D. 

Praying With The Spirit And The Mind (Thursday, August 22)

The Word of the Day is “understanding."  In today’s reading of 1 Corinthians 14:6-19, St. Paul compares “speaking in tongues” to praying with “understanding” (v. 5). Speaking in “tongues” seems to be a “gift of the Spirit” that divided the congregation at Corinth. Those who had this capability of uttering strange-sounding words must have boasted that they had superior spiritual knowledge. But St. Paul minimized the importance of this unintelligible speech. Those who had it might have been carried away into a higher mystical state. But not even the speaker would understand the message, though perhaps someone who had the gift of “interpretation of tongues” might comprehend it.

PRAYING WITH UNDERSTANDING

            St. Paul’s rule was that whatever is said in worship should be understood.  The word used in this passage means the “mind,” the faculty of reasoning and knowing. Therefore, it refers to the mind’s understanding, especially to the mind’s ability to comprehend the will and ways of God. The “mind” should not, therefore, be despised. St. Paul says, “I will pray with the spirit, and I will pray with understanding” (1 Cor. 14:15).  Spirit and understanding are not opposed but soul and mind. but go together.  And the truth of God cannot be communicated except by the understanding of the mind. This is true whether revelation, knowledge, or prophecy proclaims the message (vs. 6).  If the hearers of the message are to respond to it, they must first comprehend it.

IN WORSHIP, CONSIDER OTHERS

Paul compares speaking in unintelligible tongues to playing a flute or harp (badly).  If the notes are indistinguishable, how will the hearer know “what is being played?” (1 Cor. 14: 7).  Or the practice is like speaking in a foreign language.  If the message is not spoken in a language the hearers understand, it might as well be proclaimed to the air (1 Cor. 14:9).

            Note that behind his teaching, Paul is appealing to the principle that has guided all of his counsel on ethical issues: whatever believers do, they should consider the good of others.  He says that those who speak in a strange tongue “edify” themselves (1 Cor. 14:4). The term comes from the combination of “house” and “build.” In other words, the speaker is “building up” his own benefit, disregarding the welfare of others. However, when a speaker addresses the assembly in meaningful language, they “build up” the whole church (1 Cor. 14:5), longstanding members, newcomers, and even visitors. Therefore, St. Paul rules that everything said in the church must be clear to others.  It must be intelligible to the mind so that it can speak to others and edify them, that is, build them up in their spiritual lives (vs. 12).

FOR REFLECTION

The book of James raises the question of why our prayers seem to be evaporating in thin air before they get to the throne of grace.  The apostle answers, “We do not have because we do not ask. You ask and do not receive because you ask amiss” (James 4:2-3). In other words, we do not receive the answer to our prayers because they are limited and self-seeking. Our prayers merely appeal to God for our “pleasurers”(James 4:3), which are our material welfare.

            Yet there is another reason for being conscious and careful about to think about the meaning of our prayers. When we pray, we should not skip over them while our mouths mumble and our minds wander.   We might consider whether absent-minded prayers are just as “unfruitful” (1 Cor. 14:13)  as the “speaking in tongues” at Corinth.  On the other hand, “Praying with understanding” is not only edifying for others but also for ourselves (OSB 1 Cor 14:16). This insight leads to the thought that we should pray with our “whole heart,” but we should also pray with a thought about what is being prayed.  Certainly, we do not earn God’s favor. Indeed, He knows what we need before we ask. But the Almighty desires that we bring our concerns and petitions to Him. According to the Orthodox teaching of “synergy,” we “cooperate” with God by our prayers (Matthew 7:7-8). But without the "cooperation" of our attentiveness, our prayers are weak and ineffective.

THE COUNSEL OF ST. THEOPHAN THE RECLUSE

How can we pray with understanding as well as the Spirit? St. Theophan the Recluse offers some counsel.  He advises, “Pray without haste, discerning every word and drawing the prayer close to your heart. You should understand what you are reading and feel what you understand.”¹ For example, St. Theophan says when you read “Cleanse me from every impurity,” you should both think and feel how impure you are.”  Your mind’s understanding should stir up the desire for cleansing and inspire you to sincerely ask the Lord for it.²  Likewise, if you pray “Thy will be done,” you should “commend your destiny to the Lord completely and wholeheartedly, with readiness to accept gladly whatever He sends you.”³  And when you say, “forgive us our debts as we forgive our debtors,” you should forgive all who have sinned against you in your soul.”⁴

NOTES

1.  St. Theophan the Recluse,  Compiled by Bishop Alexander (Mileant), translated by  Irina Nabatova-Barrett.  “Learning to Pray: Part 1”:  https://www.orthodoxroad.com/learning-to-pray-part-1/.

2. St. Theophan the Recluse.

3. St. Theophan the Recluse.

4.  St. Theophan the Recluse. 

The Difference Between True and False Prophecy (Monday, August 19)

 [Note: I will not post a commentary until later in the week because of other commitments. I'm sorry for this gap in my daily blog.]

The Word for the Day is "speaking." This word introduces our discussion of the difference between true and false prophecy. In our daily scripture study, St. Paul proposes a test of how we might discern the genuine proclamations of the Word of God from false prophecies. He writes, "Therefore, I make known to you that no one by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit" (vs. 3).

Even today, we hear voices claiming to deliver messages with transcendent authority in our secular world. For example, various preachers with the Bible in hand promote their personal beliefs, claiming that the Spirit inspires them. Yet these messages disagree and contradict each other. How do we know which speculations, if any, are true? In our reading of 1 Corinthians 11:31-12:6, we find a principle that distinguishes between true and deceitful prophecies that purport to be inspired.  

THE ABUNDANCE OF PROPHETS IN THE FIRST CENTURY

Prophecy was common in Paul's time, and distinguishing between these supernatural messages was critical. There were prophets in the early church (Acts 13:1; 1 Cor. 11:4; 1 Thessalonians 5:20; 2 Cor 11:13). Moreover, prophecy was one of the "spiritual gifts" that St. Paul lists, which also include gifts of healing, working of miracles, and speaking in tongues (1 Cor. 12:10).

However, amidst these true messengers of God, 'there were also false prophets among the people,' as the apostle warns (OSB 2 Peter 2:1). The Book of Acts names some of these, including Bar-Jesus (Acts 13:6-19), Theudas (Acts 5:35-36), and Judas of Galilee (Acts 5:37). The Jewish historian Josephus reported that the first century was inundated with a torrent of prophetic (Feldman 1990). This prevalence of false prophecies underscores the urgency of discerning the true from the deceitful. 

FALSE PROPHECY IN PAGANISM

Besides its appearance in first-century Judaism, there was also a type of false prophecy in paganism. St. Paul notes that the idols in pagan temples could not speak (vs. 12:2). However, their priests and priestesses spoke for them. Sometimes, they delivered messages from the gods by demonic hallucinations as the Oracle of Delphi did. At other times, the communication would come through the empty shells of statues of the gods. For example, the image of Isis in Pompey had a secret tube inside it through which the pagan priest could speak as if the god were speaking.

Prophecy, both Jewish and pagan, was so widespread in the first century that one of Jesus's most frequent teachings was against false prophets (e.g., Mark 13:21; Luke 21:8) [1], and various New Testament writers did the same.[2]  For his part, Paul worried that false prophets would deceive the Corinthians. Maybe false prophets had already led them astray.

PROPHECY REQUIRES A TEST

What was needed to solve this problem was not a prohibition of prophecy. St. Paul rejected this solution when he wrote in 1 Thessalonians, "Do not extinguish Spirit. Despise not prophecies. Test all things. Hold fast to what is good; abstain from every appearance of evil" (vs. 5:21-22). Likewise, the apostle said in 1 John, "Beloved, believe not every spirit, but test the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1).

As we see in the quotation from Pual and John, the apostles did not repress prophecy but advocated a test of a genuine and deceitful message. What was St. Paul's principle for such discernment? It was this: Do the messenger and the message confess Jesus as Lord? Or do they say that Jesus is "accursed," a word which would pronounce that Jesus Christ is "anathema" or subject to the disfavor of God (Strong's #3331, 20)? In summary, If the prophecy proclaims Jesus as Lord, the message comes from the Holy Spirit. If not, it comes from the spirit of demons.

FOR REFLECTION

Why is this test so significant? In general, prophecy claims to deliver communication from the supernatural. However, in the scriptures, prophecy is the Word of God, the Word of the Almighty that causes what it pronounces. The prophet announces what God is doing through the utterance of His Word. Therefore, the fulfillment of this announcement is inevitable, for the prophecy initiates its effect and makes it a reality in the world. True prophecy is a dynamic basis for faith and a firm foundation for hope. But false prophecy misleads and disappoints. It is poison to faith and hope. 

JESUS CHRIST, THE KEY TO PROPHECY

Our passage emphasizes that genuine prophecy must have its center and essence in the Lordship of Jesus Christ. He declares in Revelation, 'I am the First and the Last. I am He who lives and was dead, and behold I have the keys of Hades and Death' (Revelation 1:17-18). Jesus Christ is the key to all God has done, is doing, and will do in history. Moreover, the proclamation of His Lordship is the key to all genuine prophecy. 

WORKS CITED

Feldman, Louis H. 1990. "Prophets and Prophecy in Josephus."  Journal of Theological Studies New Series, 41 (2).

NOTES

[1] Matthew 7:15, Matthew 24:11, Matthew 24:24; Mark 13:22, Luke 6:26

[2] 2 Peter 2:1; 1 John 4:1; Revelation 16:13; 19:29; 20:10

Fools For Christ's Sake (Sunday, August 18)

 Fools For Christ’s Sake (Sunday, August 18)

The Word of the Day is “foolishness.” In our daily scripture study of 1 Corinthians 1:10-11, Paul counters those who are causing divisions in the congregation because they claim superior wisdom. To the contrary, the apostle states that these troublemakers are not wise in the ways of the Lord at all. He states, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ be emptied of its power (1Corinthians 1:17)  Instead Paul states the message he brought to the congregation was the foolishness of the cross (1 Corinthians 1:18). Today we explore what it might mean to live according to the foolishness of the cross by referring to the example of the “Fools for Christ.

In his writing on his childhood, Leo Tolstoy talks about the visit of a strange man,  a man named Grisha. From his 50^th birthday on, Grisha took to some strange behavior. He wore tattered clothes and a short staff that he kept tapping. He wandered about visiting convents, giving away little icons, and uttering strange things that people took as prophecies. And he was barefoot summer and winter.

Some called him an idiot; others called him a “holy man.”   But Tolstoy recalls that he appeared at his boyhood home one day and it started an argument between his parents. His father called the man “lazy.”  His mother said that anyone who went around barefoot and prayed all the time and refused to live a comfortable life was not lazy.

 Grisha was an example of what is called a “Holy Fool” in Russia and other Orthodox lands. Holy Fools acted strange and yet that strangeness often had a purpose. The Holy Fools exposed the pretentions and hypocrisy of the “high and mighty” and pointed out the people who liked to appear to be righteous because they followed all the rules and yet did not have love or joy in their hearts.

Paul’s theme of the “foolishness of the cross” suggests that those who venerate the cross and follow the way of the cross are really “holy fools.”  Oh, we may not go around barefoot in the winter mumbling strange things. But we believe a message that, for all the world, seems foolish. In chapter 4, St. Paul says, “We are fools for Christ’s sake!” (1 Cor. 4:10). What he is saying is that he and those who glory in the cross believe in a message that is foolishness to the rest of the world.

 And it is! The cross teaches forgiveness instead of revenge, love instead of hate, humility instead of pride, compassion for others instead of looking out for oneself. It teaches self-giving instead of self-serving.

 And what seems to the world like death is turned into life. What seems to the world like defeat is turned into victory. What seems to be weakness turns out to be strength. What seems to be the worst thing that ever could happen is turned into the best thing of all. By the cross, salvation has come into all the world. By death, death is defeated, and by resurrection, eternal life is offered to all humanity.

 And so, the cross stands in the middle of time and history as a scandal. Like the pagan rulers of Rome, people will ridicule it. When mocking doesn’t work, they will try to bury it. But the cross will keep reappearing, as it did in the day of Constantine. It will come back to show the way of life in the midst of the ways of death of the world.

 It has happened repeatedly in church history. The church gets too comfortable. It forgets that its message is different than what the world wants to hear. It forgets that its teaching seems the height of stupidity to those who want success in this world. It adapts to the ways and wisdom of the world.

The apostle Paul said, “Be not conformed to this world” (Romans 12:2) The Apostle John said, “Do not love the world or the things in the world” (1 John 2;15) because it and its lusts are passing away. And the Apostle Peter said we are “strangers and pilgrims on the earth”  (1 Peter 2:11).

 The church often forgets this. It gets comfortable. It begins to believe that by their own goodness people can live the good life and that this good life will last forever. But this “goodness” of worldly success does not mean righteousness. It means “good enough.” Being nice (most of the time), staying out of trouble, saying you’re sorry—that’s good enough. And look how “good enough” we are! We are decent, upright people. Look how successful we have become!

 But then we have this Gospel: God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27)  At the end, when all is said and done, when the Judgment comes, THEN where will all this “good enough” be? Where will all the clever people be? Where will all the wise people be? Where will all the scribes, the highly educated people of letters and fine arts be? Where will all the church leaders and members who adapt themselves to the world be?

 If they would be judged by their own standards, then perhaps they would show how clever, how wise, and how highly educated they are. BUT… God has revealed that no one will be judged by his own standards.  In eternity, you will not get to make your own laws, your own rules, your own standards of measurement. In eternity the Lord Jesus Christ reigns. He is the Ruler and Judge and His ways not the ways of the world.

 In the end, we will be all be judged, and we will all come up short. That is not the word of humans. It is the Word of God. “There is no one who lives and does not sin.” That we hear at every funeral and every Memorial service. The Word of God and Holy Tradition agree that we will have no defense before the dread Judgment seat of Christ—NO defense except, the Cross, “the foolishness of salvation to everyone who believes” (Romans 1:16) When we lift up the cross in the highest honor, we set this saving foolishness before our  eyes

 For Reflection

 Whenever the church adapts itself to the world then we need some “holy fools” that will do some outrageous things to show that the way of the Christian is different than the way of the world. Holy Fools like St. Francis of Assisi who gave us everything –gave even the clothes he was wearing back to his father--to live a life of poverty and compassion. People like St. Innocent of Alaska who gave up a promising career in the church in Russia to serve in faraway in Alaska and the Far East. Holy Fools who live by the grace of God, who serve others in love, and who do not care when others think of them.

 If the way of the cross is foolishness, then we are called to be “Holy Fools.”  What about it? Are we ready to follow the example of Paul and our Lord Jesus Christ? That’s the question that the cross puts before us today. 

Living an Uncomplicated Life (Saturday, Agust 17)

 The Word of the Day is “owe.”  In today’s daily scripture study of Romans 13:1-10, St. Paul speaks of the believer’s duty to the government.  He writes that we are to be subject to its secular authority, for God has appointed it.  By it, the Almighty orders the world for its good (Romans 13:1-4).

However, elsewhere, St. Paul said that we are citizens of another Kingdom.  He wrote in Philippians that “… our citizenship is in heaven” (Phil. 3:20a).  And in Ephesians, the Apostle wrote, “Now, therefore, you are no longer strangers and foreigners but fellow citizens with the saints and members of the household of God” (Eph. 2:19).  Today we will answer the question that if we are subjects of the heavenly Kingdom, why should we be concerned about our duty to the governments of this world?

AVOID ENTANGLEMENT WITH THE WORLD

The answer to today’s question comes in verse 8: “Owe no one anything except to love one another…” (vs. 8).  To owe is to be a debtor and to have an obligation to pay the debt.  St. Paul is concerned about such attachments to the powers of this passing world. St. Paul desires the freedom of his flock to give undivided devotion to the Lord.  Thus, as far as it is possible, they should avoid the obligations of debts that would tie them down to the affairs of this world.  In 1 Corinthians 7, St. Paul advises that celibacy is better than marriage because it enables one “to serve the Lord without distraction” (1 Cor. 7:35).  Likewise, they should be sure to pay their dues to the government because refusing to pay taxes would further entangle them in earthly matters.

LIVE AN UNCOMPLICATED LIFE

Paul would have believers live uncomplicated and straightforward lives.  In the preceding chapter, St. Paul wrote, “If it is possible, as much as depends on you, live peacefully with all men” (Romans 12:18). To be free to devote oneself to the Lord and His Kingdom, we should owe only one thing (vs. 8).  We should accept the obligation to love one another (vs. 8).

FOR REFLECTION

The kind of love that St. Paul refers to here is the self-giving, sacrificial love of God shown in the cross of Christ and given to us to share with others.  This love is the highest law of the Kingdom, where we have our citizenship.  Since it harms no one but helps everyone (vs. 10), no government can object to it.

How Our Divisions May Be Healed (Friday, August 16)

The Word of the Day is “division.” Our world seems hopelessly divided. Many people delight in disagreement and profit from polarization. Even the church is divided. Ecclesial denominations maintain and promote the distinctions between Christians.

In today’s reading of 1 Corinthians 11:8-22, St. Paul gets to the rotten core of the problems in the congregation at Corinth. The church members are divided in mind, behavior, and worship. Their separation from each other is most apparent at the time when they ought to be united. They are separated from each other when they should share in the one Heavenly Bread and one Cup of the Body and Blood of Christ. In response to reports of the divisions, Paul expresses his deep distress, “For there must also be factions among you, that those who are approved may be recognized among you” (OSB 1 Cor. 11:19). Today, we will examine the Greek word for “divisions” and find in its meaning a way to think about the healing of these ruptures in the Body of Christ.

A CONGREGATION SPLIT BY SCHISMS

The English word schism is a cognate [word with the same meaning and pronunciation] of the Greek word skhis'-ma. It comes from the thought of a rent or tear (Strong’s #4978). From this derivation, we get the idea of a “split” or “cleft” in the body of believers. This analysis suggests the nature of division among the faithful. It is a gap between them. The width of the chasm depends on the subject, intensity, and duration of the conflict.

In 1 Corinthians, Paul is distraught over the breach that is separating the members of his flock. His theology of the Body of Christ depicts his profound belief that believers are called together to be one in mind and heart. Likewise, St. John Chrysostom said, “For it was made a Church, not so we who come together may be divided, but so they who are divided might be joined” (NfPf1:12).

HOW IS THE GAP TO BE CLOSED?

So how is that gap to be closed, that rent to be mended, and that chasm to be bridged? The metaphor of a fissure within the group suggests an answer. Think of it this way. The cross, a symbol of our shared faith stands in the middle of the gap between those who are divided and unites them in its self-giving love.

We hear an expression of this thought when the apostle speaks about the miracle of the unity between the Jewish and Gentile Christians in the church. In Ephesians, he writes, “For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace and reconciling both of them to God in one body through the cross, by which He extinguished their hostility” (OSB Ephesians 2:14-16).

THE CROSS TRANSCENDS WHATEVER SEPARATES BELIEVERS

From this perspective, we see that the cross transcends whatever disagreements separate believers. When all “sides” of a conflict look to the cross for their salvation, they are united in the same divine and self-giving love. They are all reconciled to God, and if they share the same peace with God, they can relate to one another with the same peaceful spirit.

FOR REFLECTION

The Lord called His disciples to take up their cross and follow Him. In light of today’s study, we can say that the Lord is calling believers to take up the cross of self-giving love into the gaps that separate the people of our world. Then we will be peacemakers who unite those divided by sacrificial love.

Pleasing Others For Their Salvation (Thursday, August 15)

 

Pleasing Others For Their Salvation

The Word of the Day is "please."  In our reading of 1 Corinthians 10:28-11:7, St. Paul gives the motivation for relating to others. He writes, "Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also, please all men in all things, not seeking my own profit, but the profit of many, that they may be saved" (vs. 33).

In this passage, St. Paul ends his discussion of eating meat offered to idols with the principle of considering others before oneself. In whatever we do, Paul says we should "please" others. The Greek means that we should "seek the favor" of others. In other words, as far as possible, we should be agreeable,  giving no "offense" that would cause others to stumble spiritually or morally. 

From our perspective, we might question Paul's advice. How much should we adapt ourselves to others? Does our concern for others' opinions control us, preventing the development of our own ideas and identity? Paul's answer is a balance. We should be considerate of others, but not to the extent that we lose our individuality. We should not let others define us, but we should be mindful of their feelings and circumstances, always remembering our identity in Christ.

Paul's response is found in the surrounding verses of our reading. The apostle has already stated that in matters of food offered to idols, we should consider the conscience of others. Here, Paul is merely extending this principle to our overall relationships. We should act with empathy, understanding the feelings, understandings, and circumstances of others. This doesn't mean we should let others control us, but we should always keep a caring motivation in mind. Our primary concern in our relationships should be the good of others, not our own benefit. And the greatest good we can desire for them is that 'they might be saved' (vs. 33), that they might share in the promise of salvation through faith.  

  For Reflection

Paul's paramount concern was the salvation of all with whom he came in contact, whether Jew or Gentile. Here, the apostle expands that desire to all believers. To that end, he would have us "imitate" him just as he "imitates" Christ (vs. 11.1) . The word for "imitate" is mimétés, and suggests that we should "mimic" him. As a mirror reflects our image, our behavior should be like a mirror that reflects the example of Paul, inspiring others to become disciples of Christ. 

To follow Paul's example, we should share his missionary mindset. If we were missionaries in a faraway land, we would always be conscious of our purpose for living in that foreign society. But I suggest that we already live in a society where many are either ignorant of or misunderstand the Gospel. If we see ourselves as "missionaries," we will be careful not to offend those whom we want to open their ears to hear the Good News of the grace of God in Jesus Christ.

Eating From the Table of the Lord or From the Table of Demons

The Word of the Day is "partake."  In our daily scripture study of 1 Corinthians 10:12-22, St. Paul returns to the issue of eating food offered to idols. This passage draws a clear line between partaking in the "Lord's Supper" (Eucharist) and eating food once sacrificed to idols. He writes emphatically, "You cannot drink the cup of the Lord and the cup of demons." You cannot partake of the Lord's table and the table of demons (vs. 21).

In this passage,  Paul shifts the discussion to the central sacrament of Christianity, the "Lord's Supper," the "Eucharist."  In his previous discussion of pagan food, Paul seemed to agree with those claiming the superior knowledge that idols are "nothing" (1 Cor. 8:1). His point was that those who knew that idols were just wood or stone should not use their understanding to tempt their weaker fellow members. They should refrain from eating idol food for the sake of those who have scruples about the association of meat with pagan worship. 

However, in our reading, Paul focuses on the word  "communion," a term that can be translated as "participation in" or "sharing in" (Strong's #2841). The apostle observes that when we commune with others in the Holy Gifts, we "participate" in a sacred reality that transcends and unites us (Strong's #2844). Therefore, St. Paul writes, "For we, though many, are one bread and one body, for we all partake of that one bread," the Bread of Heaven  (vs 17._ When we "partake" or share in the Holy Communion, we become spiritually and physically one with Christ and one another.

THE QUESTION OF EATING THE FOOD ITSELF

With this Eucharistic theology in mind, St. Paul applies his insight into the term "communion" to eating food sacrificed to idols. He states emphatically, "You cannot drink the cup of the Lord and the cup of demons."  You cannot partake of the Lord's table and the table of demons" (vs. 21).

What? Is Paul contradicting himself? The apostle had said that idols are nothing. But Paul now qualifies his statement:  idols are nothing, but the worship of false gods is idolatry. And idolatry is a grievous sin against the One, True God, the Creator of Heaven and Earth. The Almighty is "jealous" (vs. 22) in the sense that He will not tolerate anything in His creation to receive the thanks,  praise, and devotion due to Him alone.

Let's put the thought this way: Paul writes, "The things which the Gentiles sacrifice they sacrifice to demons" (vs. 20). Thus, pagan sacrifice is a fellowship (koinonia) of demons and partaking of idol food is entering the domain of demons. Idols are not real. However, the demons that tempt us to worship false gods are real. Eating meat sacrificed to idols is keeping company with demons who glory most of all in sins against the first commandment.

 In conclusion, our passage began with the thought that the Lord does not allow us to be tempted beyond our strength to withstand it. God always provides a way out to resist the temptation and rebuke the tempter (vs. 13). In this case, the way out is not to expose oneself to the temptation of idolatry in the first place. St. Paul's advice here is to avoid idol meat and, by extension, to shun pagan temples.

FOR REFLECTION

As he addresses eating food offered to idols, Paul gives us some profound insight into the Eucharist. But he also provides a principle against the temptation to participate in spiritually unhealthy and unwholesome pursuits and activities. In the same way, St. Macarius of Optima said, "Avoid making idols of either things or practices" (Orthodox Church Quotes, Word Press).

HOW DO WE MAKE IDOLS TODAY?

How do we make idols in our time? Whenever organizations, behaviors, and enterprises claim the commitment and loyalty that belongs to God alone, they tempt us to idolatry. When anyone or anything demands our ultimate dedication, we can be sure that the demons are hovering around us. For dedication is worship. When we join in a group, ambition, or habit whose spirit carries us away and controls us, we can be assured that the devil has recruited us.

To escape this kind of temptation, Paul counsels that we avoid participation in everything that denies and betrays the oneness of the Almighty. We should prayerfully and faithfully participate in what cleanses and renews us in the true worship of the One God—the Holy Communion in the Body and Blood of Christ, the Eucharist.

On Guard Against Complacency (Tuesday, August 13)

The Word of the Day is "type."  In today's daily scripture reading of 1 Corinthians 10:5-12,  St. Paul warns, "Therefore let him who thinks he stands take heed lest he fall" (OSB vs. 12). Temptation is devious. Sometimes, temptation surprises us with a sudden and unexpected assault. At other times, temptation comes upon us so gradually that we hardly notice it at first. Initially, the enticement to sin carries us along gently as a hint of desire. But then that passion propels us along more swiftly until we find ourselves in the raging currents of craving.

In today's reading of 1 Corinthians 10:5-12, Paul warns the Corinthians against the complacency founded on spiritual pride. They should be watchful lest they get carried away in grievous sins such as lust, idolatry, sexual morality, or complaint against the Almighty. Today, we will study Paul's concern for the prideful smugness of his flock in Corinth. The apostle will assert that the events of the Old Testament were written to instruct believers in the present. Therefore, they apply not only to Paul's time but also to ours.   This warning against complacency should keep us all alert and vigilant in our faith.

The Complacency of Those Who Claim Superior Knowledge

Paul is concerned that the claim of  "superior spiritual knowledge" has made his flock heedless of the danger of falling into sin. At least some believers in Corinth think that they do not have to worry about temptations. But Paul reaches back to the experience of the Israelites in the wilderness to warn them against false confidence. His teaching should remind us of the need for humility and watchfulness in our faith journey. 

God's Favor of the Israelites in the Desert 

The Chosen People had been saved from the Pharaoh's army by a kind of "baptism" as they passed through the Red Sea to dry land. They were continually "under the cloud" of God's protection and guidance in the wilderness. Moreover, the Lord fed them with "spiritual food," the miraculous bread of the manna from heaven. And they drank the "spiritual drink" from the "Rock" Moses struck to provide water for the thirsty people. Paul notes that this "Rock" foreshadowed Christ (Mark 12:10), who would give those who came to Him "living water" (John 4: 10; 7:37).

God's Favor of the Corinthians

Likewise, the Corinthians had been baptized, and they lived "under the cloud" of the grace of Christ. And they were partakers of the "spiritual food" and "spiritual drink" of the Holy Communion (1 Cor. 10:3-4). Yet Paul warns that despite the blessings of the Almighty, the Chosen People yield to the temptations of the most heinous sins: idolatry (vs. 7), sexual morality (Numbers 25:1-6), tempting God (Exodus 17:1-7; Number 21:4-9), and complaining against God (Number 14:26-38). For these transgressions, God destroyed them. They died in the wilderness even though God favored them as His people (OSB 1 Cor: 10:5).

God's Favor is No Reason to Be Complacent

The lesson is clear. The Corinthians should beware lest they take the blessings of Christ for granted. They should fear that they would perish in the wilderness of their sins just as the Israelites had fallen in the desert.

For Reflection

Paul's reference to the historical events that happened to the Israelites in the wilderness is an excellent example of his use of the Old Testament for instruction. His teaching in this passage exemplifies his interpretation of the events of the Hebrew scriptures. They are to be used as "examples" for believers in Christ, the fulfillment of scripture.

The word for "example" is better translated as "type."  The Greek word means the events that happened to the Chosen People foreshadow the future (Strong's #4179). More than examples, they are models of the ways of God. They disclose the patterns of God's actions that happened in the past but are happening in the present. In the case of our reading, they typify the fall from grace that occurs when believers lust after evil things" (vs. 6).

The Scriptures Written for Our Instruction and Admonition

Accordingly, Paul says that the things written in the past are for "our admonition upon whom the ends of the ages have come (vs. 11). In other words, the events of the Old Testament are prototypes of what God is doing to fulfill his promises in this end time. They serve "for admonition," calling attention to a warning (Strong's #3559). Therefore, they serve as red flags of caution for those who believe that their superior faith in God's grace, their relationship to Jesus Christ, and their knowledge given by the Holy Spirit makes them immune from temptation and God's judgment.