The Armor that Withstands the Devil's Schemes (Wed. Sept. 18)

The  Word of the Day is “weapons.”  If you have ever tried with your own this-worldly strength to defeat the assaults of the devil and failed, then the reading of  2 Corinthians 9:12-10:7 is for you. In this passage, Paul speaks of the spiritual warfare in which he is engaged. He relates that he is contending against his opponents who have taken over the congregation at Corinth. We might think that this is a human struggle over leadership, a rivalry that can only be won by exercising authority, control, and power. But the apostle maintains that it is a spiritual struggle, a battle to win the hearts, minds, and souls of the church members.

Paul Does not Wield the Weapons of the Flesh But of the Spirit

If it is such a spiritual battle, then Paul must use spiritual weapons; as the apostle says, his armaments are “mighty in God” (vs. 4). St. John Chrysostom lists the weapons “of the flesh” that worldly persons use to seize power and control: “Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies,” etc. (NPFP 1:12, 376). But Paul discloses that he is not using the weapons of his own talents, education, strength, and knowledge. He is wielding powers that are of God and from God (vs. 4). By their divine strength, they pull down every exalted argument, capture every line of human reasoning, and put it in its place “in obedience to Christ” (vs. 5).

For Reflection: The Whole Armor of God

Do not think that the weapons of the Spirit that Paul used are only for the martyrs and saints who possess the unique gifts of the Spirit. But know that God provides a spiritual arsenal to all believers as St. Paul says, “Put on the whole armor of God” (OSB Ephesians 6:11). The term “whole armor” is a compound of the Greek words for “all” and “weapons.” Thus, the “whole armor” is a complete outfit of armaments (Strong’s #3833). These arms include the “belt of truth,” the “breastplate of righteousness,” the “shoes of the Gospel of peace,” the “shield of faith,” “the helmet of salvation,” and the “sword of the Spirit, the Word of God (Ephesians 6:14-17).

The Purpose of Our Spiritual Arsenal

Note the primary purpose of this spiritual weaponry. Paul teaches us to put on this “whole armor” “…so that you will be able to stand firm against the schemes of the devil” (OSB Ephesians 6:11). The Greek word refers to a “method” and gives the sense of the crafty and deceitful ways that the devil does his work of defying God and undermining believers.

In our struggle with the devil and despite the frailties of our human nature, the Spirit gives us all the equipment that we need for doing God’s will (Hebrews 13:21). But in times of temptation, we need to remember to use these gifts of spiritual wisdom and power. To do this, we need to prepare our armor of the Spirit through prayer, devotional reading, the study of the scriptures and church fathers, and frequent use of the church’s Holy Mysteries (the sacraments).

The Significance of Paul's Collection For the Poor in Jerusalem (Thurs. Sept. 17)

 The Word of the Day is “collection.” Generally, we are interested in the message of the scriptures and their application to our lives. But to fully understand that message, we must know its historical context. This contextual knowledge requires patient study because the situations are complex and different from our own.

In today’s reading of 2 Corinthians 8:16-9:5, we learn some historical details behind Paul’s often-quoted teaching of financial stewardship. Here, we see how careful the apostle was handling his collection for the poor Jewish Christians in Jerusalem. The Apostle to the Gentiles had spent nearly ten years raising funds to relieve the “Mother Church” in the Holy City. Now, Paul planned to take Titus with him when he delivered the offering to Jerusalem. He would also take a delegate that each of his churches had selected (vs. 18-19). Paul made these painstaking arrangements because he did not want anyone to “blame” him-- that is, he did not want someone to “find fault” (Strong’s #3469, 159) with his “management of a large amount of money to be delivered to the believers in Jerusalem (vs. 20).

A PRIMARY CONCERN OF PAUL

The collection of funds was a primary concern of Paul. He mentioned it in three places in his letters to Corinth. He also indicates that the Macedonians (2 Cor. 8:1), the Achaeans (Romans 15:26), and the Galatians participated in the collection. Moreover, the list of delegates that traveled to the Holy City with St. Paul and the offering included representatives of the churches in Berea and Thessalonica as well as Macedonia and Achaia (Acts 20:4). Other delegates came from Philippi, Lystra, and, presumably, Corinth.  Thus, this large group represented the fruits of Paul’s labors among the Gentiles.

THE REASONS FOR THE COLLECTION FOR THE JERUSALEM POOR

St. Paul placed such emphasis on gathering funds from these predominantly Gentile churches for several reasons. First, the collection was an expression of Christian love and mercy for those who were suffering in the Holy City. Second, the offering and the impressive delegation that delivered it were signs of the communion of Jews and Gentiles in Christ.

Third, charity to the poor followed up on the agreement of the “Jerusalem Council.” Recall that this ground-breaking meeting accepted Gentiles into the church. According to Paul's report in 

Galatians 2:10, the conference decided that Gentiles could be full church members without circumcision if they would “remember the poor.”

However, the agreement was tentative. The apostle was unsure that the Jewish Christian church in Jerusalem would accept the charity of the Gentiles (Romans 15:31). If the Jewish Christians received the Gentile delegation and their offering, it would implicitly recognize the Gentile mission. There would no longer be any question of the status of Gentiles in the Body of Christ. Thus, the collection would tacitly endorse Paul’s mission to the Gentiles. But if the Jewish Christians refused the generosity of the Gentiles, then they would reject Paul’s whole enterprise.

FOR REFLECTION

The Gentile mission was an ongoing controversy in Paul's time. In hindsight, we can see that it was crucial to the church’s future and the Christian faith. The Lord had prophesied the destruction of Jerusalem, but until the very end of Paul’s life, it was the center of Judaism and Christianity.

The church historian Eusebius reported that Emperor Nero had Paul beheaded in 67 A. D. That date would mean that his martyrdom overlapped the beginning of the “First Jewish War” that resulted in the destruction of Jerusalem and the temple in 70 A.D. This horrible event signaled the coming of the end of Jewish Christianity. Eventually, the Christians failed to support the Bar Kokhba revolt (132-136 AD). This Jewish revolt ended in disaster as it eradicated the Jewish population in Judea. Henceforth, no Jews would accept any form of the Christian faith. Thus, only Gentile Christianity would survive—and grow to include even ourselves. 

Generosity, a Spiritual Gift of Grace (Mon. Sept. 16)

The Word of the Day is “grace.” In today’s scripture reading of 2 Corinthians 8:7- 15, St. Paul asks the congregation in Corinth to contribute generously to his collection to relieve Christians in Jerusalem who are suffering from famine.

He states, “As you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us [see] that you abound in this grace also” (vs. 7). The Apostle begins his appeal with the inspiring example of the Macedonians who, despite their poverty and afflictions, have been given the grace of God to contribute abundantly. Now it is the Corinthian’s turn to excel in this grace (vs. 7-8)

THE GRACE OF GIVING

We usually define grace as God's unmerited favor. But here, we find that there is a grace of giving. These two uses of the term are combined in St. Paul’s reminder of the grace of the Lord Jesus Christ, who, in His divine kindness and mercy in a profound act of love, became poor for our sakes so that we might become rich with the blessings of salvation (vs. 9; OSB fn. 8:9).

We are familiar with the term “spiritual gift” to refer to the gifts of the Spirit for ministry (Romans 12:6-8). These Spirit-bestowed capabilities are distributed “according to the grace bestowed on each one” (Romans 12:6). But the term “spiritual gift” should more appropriately be rendered “gift of grace” (Strong’s #5486, 270) or “grace-gift.” Therefore, generosity is not just a charitable act but a manifestation of the Holy Spirit who motivates it. Indeed, St. Paul includes it in his lists of “spiritual gifts” (Romans 12:8).

For Reflection

The attitude of our charity is a sure sign of the state of our hearts. Do we give grudgingly, reluctantly, or unwillingly? Or do we give generously, gratefully, and graciously? If it is the latter, our openness to respond to the needs of others is a manifestation of the Holy Spirit dwelling and working within us. 

Sacred Tradition, A Legacy to Uphold and Pass Down (Sunday, September 15)

 The Word of the Day is “deliver.”  In our reading of 1 Corinthians 15:1-11, St. Paul speaks about the core of the Gospel that he proclaimed at Corinth.  He writes, “…I delivered to you…that which I also received…” (vs. 3).  In his letters to the congregation, he emphasizes that what he shared with the church did not come from him. Instead, he delivered what he first received.

 

The first time he does so is when he recounts the words of the Lord when he gives the disciples the Holy Mystery of the Eucharist.  He writes, “For I received from the Lord that which I delivered to you. That the Lord Jesus that on the same night in which He was betrayed took bread…” (1 Cor. 11:23). The second time was when he set out the heart of the Gospel saying, “For I delivered to you that which I also received that Christ died for our sins according to the Scriptures…” (vs. 3-8). 

The Church's Foundation in Tradition

In these significant passages, St. Paul emphasizes that the church’s foundation is the historical event of Jesus Christ, His teachings, His Passion, and His resurrection. The apostles were eyewitnesses to all that the Lord Jesus said and did, and they reported these things that they saw and heard (2 Peter 16-18; Acts 2:32). Their testimony became the foundation of sacred tradition. 

St. Paul insists he is also an apostle, for he witnessed the Risen Christ (vs. 9-9). Moreover, he consulted with St. Peter and St. James of Jerusalem (Galatians 1:18-19).  Thus, along with the other apostles, he represented the apostolic tradition, and that is what he delivered to the Corinthians (vs. 3).

The Greek word for “deliver” means to hand over something and entrust it to another (Strong’s #189, 169).  The term implies that those who received the holy tradition of the apostles must do two things.  First, they must hold fast to what they have received (2 Thess. 2:15).  Thus, the Apostle Paul commends those at Corinth that they have “kept the traditions just as I delivered them to you” (11:2). 

Sacred Tradition Is a Sacred Trust 

But by definition, those who receive this holy tradition must pass it along to others.  It is a sacred trust handed down to them so they can pass it along to others. Thus, the Apostle instructs Timothy, “And those things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others” 1 Timothy 2:3).   And the Lord gave the “Great Commission” not only to the disciples but to His Church: “Go into all the world and make disciples of all nations, baptizing them in the name of the Father, and  of the Son, and of the Holy Spirit, teaching them to observe all things that I have commanded you…” (Matthew 28:20).  

For Reflection

The sacred tradition lives on through us, its faithful stewards.  It is our duty to ensure it is not lost with our generation.  Today’s reading reminds us that the Gospel and the Eucharist, the core of our sacred tradition, have been entrusted to us.  It is our privilege and responsibility to pass them on to the next generation. 

The Cross: the World's Shame But God's Glory (Sat. Sept. 14)

The Word of the Day is “glory.”  Today, in our scripture study of 1 Corinthians 1:18-2:2, Paul writes, “But 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” (NKJV 1 Cor. 1: 18). By this declaration, the apostle proclaims that the Cross contradicts everything that this world stands for. It is symbol of the world’s hatred, yet the sign of God’s infinite love. It is an image of defeat, yet an emblem of victory. It is a horrible sight of shame, yet a vision of glory.

The Cross judges all the values and aspirations of worldliness--its power, pleasures, riches, and prestige. It shows them to be empty and meaningless, for God did not use any of them to free us from our bondage to sin. He chose to employ the seeming dishonor and disgrace of the Cross.

THE CROSS IS THE POWER OF GOD FOR SALVATION

From the viewpoint of our key verse,  we realize today that whatever we seek in this world, cannot save us. The wisdom of this world cannot make us wise. The signs of fortune cannot deliver us. But the Cross? It is the “power of God unto salvation to those who believe” (NKJV vs. 18). Therefore, Christ has become “for us wisdom from God – and righteousness and sanctification and redemption” (NKJV vs. 30).

THE GLORY OF THE CROSS

After His betrayer had left the Last Supper, Jesus gave His Farewell Address to His Church. In His last teaching before His arrest, he said, “Now is the Son of Man glorified, and God is glorified in Him” (John 17:1). Throughout this solemn day, we should keep this thought in mind. In the Passion of Christ is the Lord’s glory. What seems to be an ignoble end is a glorious beginning. What appears to be utter defeat is victory. What seems to bring death gives the promise of eternal life. The Very Reverend Paul Lazor sums up this thought: “Beyond the scene of the human suffering of Christ is the reality of His work of redemption of all men” (Lazor 1980, 17).

PLACED IN A TOMB BUT OPENING THE GATES OF LIFE

We realize the depths of the Glory of the Cross this evening when we will carry the body of the Beloved Lord Jesus and place the Lord of Life in the tomb of death. Accordingly, the Aposticha before the Procession with the Shroud chants: “In the tomb Thou wast willingly enclosed in the tomb who are boundless and infinite in divinity. Thou didst close the chambers of death, O Christ. Thou hast opened all the palaces of hell” (Lazor, “Vespers of Holy Friday,” 44). Thus, the unbounded Lord of Heaven and Earth could not be contained in any tomb. When He rose from the sepulcher, He closed the doors of death behind Him.  And He opened up the gates of eternal life ahead of Him.  Death is now entombed, and its captives are set free.

FOR REFLECTION

When Martha objected to the opening of the tomb of Lazarus, Jesus replied, “Did I not say to you that if you would believe you would see the glory of God?” (OSB John 11:40). And then He called Lazarus out of the tomb. Thus, for this day and evening, we have the Lord’s promise that we will see the glory of God. Let us believe in that promise that it might be fulfilled for us

The Sorrow That Leads to Repentance (Thurs. Sept.. 12)

 The Word of the Day is “sorrow.” There are two kinds of regret for the wrong we have done. In our reading of 2 Corinthians 7:1-10, Paul teaches the distinction between these two kinds of remorse: “worldly sorrow “and “godly sorrow.” The first is feeling sorry for us. We regret that we are imperfect and liable to the consequences of our faults. The second is the grief of knowing that we have offended our God. We will learn from our reading that “worldly sorrow” has no remedy, but “godly sorrow” leads to repentance and divine forgiveness.

The background of our reading is that Paul had sent his co-worker Titus to check on the situation at Corinth. Surprisingly, Titus found that the Corinthians had a change of heart. They reaffirmed their loyalty to St. Paul. Furthermore, they were filled with sorrow that they had caused the Apostle such heartache (vs. 7). In response, in our passage, Paul rejoices in this change of heart and mind. The apostle regretted the pain that his visit and letters had caused his flock (vs. 8). Now he realizes his stern reprimands were for his flock’s good because it led to repentance (vs. 9).

SORROW IS THE HEAVINESS OF THE HEART

Accordingly, Paul explains in our reading that not all kinds of sorrow are alike. The Greek word for sorrow expresses the pain and heaviness of the heart that accompanies grief (Strong’s #3077, 153). But St. Paul adds that there is a distinction between sorrow “according to God” and sorrow “according to the world” (vs. 10). The Orthodox Study Bible notes that “The sorrow of the world is feeling sorry we were caught. It centers on ourselves and on our embarrassment over the predicament we find ourselves in” (OSB fn. 7:9-11). It adds that “worldly grief” does not bring about repentance. Conversely, The Orthodox Study Bible comments, “Heartfelt, godly sorrow produces repentance and diligence (v. 11). True repentance cleanses us from sin and alienation, and diligence zealously pursues holiness and reconciliation (OSB fn. 7:9-11).

THE DIFFERENCE BETWEEN THE TWO TYPES OF SORROW

The difference between the two kinds of grieving lies in the object of our remorse. In worldly sorrow, we feel sorry for ourselves. Often, we first blame others for the way we feel. And when that doesn’t relieve our distress, we blame ourselves for the wrong that we have done. The result of failure to rid ourselves of regret produces self-pity. Then, this unhappiness with ourselves deepens our remorse for doing the wrong. On the other hand, in “godly sorrow,” we feel sorry for the offense that we have committed against God. This leads us not to look to ourselves but to look to God, desiring that  He would forgive us.

“Worldly sorrow” does not seek forgiveness, for there is no one to forgive. The only release from this kind of remorse is death (vs. 10). But the end of godly sorrow is life with God. When we repent in “godly sorrow,” God is ready to forgive. Thus, the apostle writes in 1 John, “If we confess our sins, He [God] is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

 FOR REFLECTION

When we are overcome with regret, to what or to whom can we turn? We can try to blame others. We can try to excuse ourselves. We can seek the relief of forgetfulness. None of these things can ease the pain of our remorse. The Gospel opens another way. In Christ, God is always more willing to forgive than we are to seek forgiveness. We only need to turn to the One who died and rose again for us. But that turning involves the humility of confessing our sins. And that humility comes from “godly sorrow.”

Relatings to Nonbelievers in a Non-Christian Society (Wednesday, September 11)

The Word of the day is "yoked." Today, in our reading of 2 Corinthians 6:11-16, St. Paul admonishes his congregation, "Do not be unequally yoked together with unbelievers" (vs. 11). Paul's directive may be  unpopular in our "pluralistic society." Yet, he had a point for us to consider as we seek to live faithfully amid the diversity of people in today's world.

Despite our intentions, others influence us. Relationships involve "give and take." Thus, if we engage with others who have beliefs, values, attitudes, and habits different from our own, we must be on guard lest their outlook affect us, even unwittingly. By associating with them, we might find that we can influence them.

However, we will find that we need the discernment of the Holy Spirit to decide the extent of our relationships with outsiders to the circle of faith. We will need the Spirit's guidance to negotiate these relationships and know what associations will be of spiritual benefit to others.

THE BACKGROUND IN THE "HOLINESS CODE" IN THE OLD TESTAMENT

The background of this directive is the "Holiness Code" in the Old Testament. Most likely, St. Paul had the command, "Do not plow with a young bull and a donkey together" (Deuteronomy 22:16) in mind. That would be yoking two living things together "unequally." Practically speaking, harnessing the two beasts of burden together would be an attempt to make them a team. Yet, we can imagine that the team would not work well. The ox would overpower the donkey, and the donkey would resist the control of the ox. Likewise, in the marriage of a baptized believer and a nonbeliever, the marital team would always be hampered by their unequal beliefs and values.

The Line Between Living in the Light and Living in Darkness

Yet this metaphor has a deeper spiritual meaning. The "Holiness Code" honored and guarded the differences in the order of creation. Yet, these differences represented more profound distinctions on the spiritual level. God called the Chosen People of the Old Testament to set themselves apart from their pagan neighbors in the smallest detail of their lives. Likewise, we, the people of the New Testament, were "baptized into Christ." We now share in His death, resurrection, righteousness, and eternal life. It is not that we are "better than others," for our new status is only by God's grace. Yet there is a definite line between light and darkness, righteousness and lawlessness, the Holy Trinity and idols, and believing and unbelieving. We have been called out of the dark to live in the light. We are living temples of God, for the life-giving Holy Spirit dwells within us (vs. 16).

LIVING IN A SOCIETY OF UNBELIEVERS

The challenge of the Corinthians was how to live as Christians in a pagan society. Paul admitted the believers in Corinth still had to have contact with the nonbelievers in their city. However, contact with them was different than accepting idolatry and immorality in their fellowship (vs. 9-11). With these thoughts in mind,  Paul used the image of the unequal yoke of the ox and the donkey to warn believers not to become involved again in the dealings of our former lives. 

We also cannot escape interaction with nonbelievers. Of course, we should avoid joining them in blatant sin. But how close should our association with them be? This is a valid question, and Paul's teaching is that we should limit the influences of those with contrasting beliefs, values, and conduct while seeking relationships with our fellow believers in the community of faith.

FOR REFLECTION

The Pharisees criticized the Lord Jesus for associating with the wrong kind of people, that is, with "tax collectors and sinners" (Matthew 9:11). He did so because He came to seek and to save the lost (Matthew 9:12-13). Paul's caution is well taken. But how will others come to know Christ except through us? And how will that happen if we do not relate to them? Therefore, Paul's directive that we limit our association with those who do not share our "core values" should be balanced by our desire that they also hear and believe in the Gospel. We should be open to the Holy Spirit's direction. He will likely guide us to relationships with unbelievers that we can influence by sharing our faith and way of life.

Living as a New Creation (Tuesday, September 10)

The Word of the Day is "new." Today, in our scripture study of 2 Corinthians 5:15-21, St. Paul speaks of the results of Christ's death and resurrection. He writes, "If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (vs. 17). We live in a world that is far from "new." Our planet keeps spinning around like a top from one day to another and from one year to the next. But human history  also confirms the writer of Ecclesiastes ' melancholy when he writes, "That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun" *Ecclesiastes 1:9)

Yet today, St. Paul asserts that those in Christ live in a new order. The Greek word for this new order is "cosmos" (Strong's #2889, 144), the harmonious order of the created universe. Paul suggests that there is a new cosmos, a new order of reality, a new creation. We are that "new creation," and for us, "old things have passed away; behold, all things have become new" (2 Cor. 5:17).

WHAT IS NEW ABOUT THE NEW CREATION

What is new about this "new creation"? After all, we still live on the same old earth that existed before Christ's death and resurrection. The answer lies in the verse that our reading carries over from yesterday, "… we judge thus: that if One died for all, then all have died, and He died for all…" (vs. 14b-15a). As Fr. Thomas Hopko taught, Christ took on Himself the sins of the world and by his innocent sufferings and voluntary death, he "made death to die and to become the source and way of life eternal"  (Fr. Thomas Hoko, "Redemption). In this sense, in the death of Christ, the "old order" ruled by sin, death, and corruption died and in His resurrection, the "new order" triumphed over the old. The old remains for a time, but its time is limited, and a new order of existence is replacing it.

How so? The answer is in vs. 19: "God was in Christ reconciling the world to Himself, not imputing their trespasses to them…". St. John Chrysostom explains that in the sacrifice of Christ, "God made us friends unto Himself" (NfPf1:12, 333). 

For in the passion of Christ, God showed once and for all that He no longer "imputes" their sins against them. The Greek word translated as "imputes" comes from the thought of "to compute ."That is, by the cross, the Almighty no longer takes our sins "into account" (Strong's 3049). Instead, Christ fulfilled the promise of Jeremiah, "for I will be merciful to their unrighteousness and their sins and their lawless deeds I will remember no more." (vs. 31:31-34).

A NEW WAY OF BEING

God's incredible mercy has established an entirely new way of being. About it St. John Chrysostom noted that "…instead of the old Jerusalem below, we have received the mother city from above; instead of the material temple,…a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of manna, the Lord's Body; instead of water from the rock, Blood from His side; instead of Moses' rod,…the cross; instead of the promised [land], the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason, a Spiritual Lamb" (NfPf1:12, 333). All these features of the "new creation" are "of God" (vs. 18) and signs of His new order.

The Gospel proclaims that this new order of the revelation of God's mercy in Christ has begun. However, that Gospel demands a personal response. Paul, therefore, writes that since God has reconciled the world to Himself, "we implore you, on Christ's behalf, be reconciled to God" (vs. 20). God has treated all as His friends. But human beings can still live as His enemies. They can still think and act according to the old order and live in "enmity with God" (Romans 8:7). Yet, those who trust Christ for their salvation can live according to the new order.  

In summary, in the old order, humans are enemies of God; in the new, they are friends with God (2 Cor. 5:19). In the old order, death reigns; In the new, grace reigns, giving eternal life. (Romans 5:17). In the old order, all die; in the new, all are "made alive ( Cor. 15:22).

FOR REFLECTION

How do we become participants in the New Creation? The New Life begins with the mystery of Holy Baptism when we die and rise again in Christ as a 'New Creation.' Baptism symbolizes our death to the old order of sin and our resurrection to the new order of grace. From then on, our calling is to live as that 'New Creation'? According to our reading, 'We no longer live for ourselves but for Him who died [for us] and rose again' for our salvation (vs. 15).

Doing Nothing To Hinder The Gospel (Sun. Sept.. 8--added)

The word of the day is “hinder.” We are social creatures. What we do influences others, and what they do influences us. Today, in our reading of 1 Corinthians 9:2-12, Paul reveals the single-minded motive for his labor among the Corinthians. He insists, “I endure all things lest we hinder the gospel of Christ.” Today, we consider what it means to “hinder the Gospel.” We learn from Paul the wisdom of modesty that does not pose a stumbling block to the faith of others.

In today’s passage, Paul defends his right to be called an apostle. Some at Corinth say he is not an apostle because he does not act like the others. Further, they claim that Paul is unsure of his apostolic rank because he does not ask for church support for his ministry.

The objection is a twisted argument. The charge against Paul is that other apostles have wives and receive financial support for their ministry. Why not Paul? The apostle is criticized for the generosity of his time and effort as if that was a fault.

PAUL DOES NOT MAKE USE OF HIS RIGHT

Paul’s response is likewise puzzling on the surface. He is adamant that he has a right for the Corinthians’ support. To prove his point, he quotes the Mosaic Law. He argues that farmers sow crops to gain a harvest, and threshers separate the grain from the chaff  (vs. 10). Moreover, those who offer sacrifices in the temple have a right to a portion of them (1 Corinthians 9:13). And Paul even says that the Lord taught that those who preach the Gospel have the right to make their living by the Gospel (1 Corinthians 9:14).

So why doesn’t Paul require that his flock in Corinth honor his right to their compensation? Remember that Paul has already laid out the rule that if eating meat would cause his brother to sin, he would abstain from meat (1 Cor. 8:13). Likewise, Paul now expands this principle that one should be considerate of the conscience of others. Now, he keeps the principle that he will do nothing to “hinder the Gospel” (vs. 9).

DOING NOTHING THAT WOULD HINDER THE GOSPEL

The Greek word for “hinder” derives from the thought of cutting something off the path (Strong’s #1464). Thus, a hindrance is an obstacle that prevents one from achieving a goal. For St. Paul, “…the gospel is the power of God to salvation for everyone who believes” (Romans 1:16). Paul’s singular motive is that the Gospel should do its saving work. Paul recognizes that he is only a messenger. The message is the most important thing, and the apostle wants to ensure that he does nothing to deter his hearers from accepting the message and obtaining its purpose.

FOR REFLECTION

We can glean two fruits of wisdom from today’s study. These insights bring us back to the fundamental problems that Paul addresses in his letter. First, Paul teaches that we should be careful that our speech and our conduct promote and do not detract from the Gospel. But that is what some of the congregation in Corinth are doing. They claim to have superior knowledge and a more advanced level of spirituality than others. Such claims of super-belief and super-piety cause conflict and offer the sensitivities of unbelievers and those who are weak in faith.

A MODEST SPIRITUALITY

The modest spiritualty that the Lord teaches in the Beatitudes and in the practice of prayer (Matthew 6:6), fasting (Matthew 6:16), and almsgiving (Matthew 6:3-4) does not offend anyone. Rather, Paul taught, “Let your moderation be known to all” (KJV Philippians 4:5). The Greek word for ‘moderation’ is variously translated as “gentleness” (NIV), “graciousness” (Holman Standard), and “reasonableness” (English Standard). Generally, it refers to a mild, gentle, fair, and moderate attitude (Strong’s #1933).

Second, Paul teaches in today’s reading that the Gospel is primary, not the messenger. Divisions in the church do not arise without schismatic leaders who gain the loyalty of their followers at the expense of the unity of the church. Accordingly, the Corinthians are dividing into factions and the leaders they choose are letting the divisions happen. Here, too, the principle of modesty should apply to church leadership. The faithful should be wary of those whose personality overshadows the message of the Gospel. Instead, the believers can confidently follow those who say with the Prophet and Forerunner John the Baptism, “He [Christ] must increase, and I must decrease” (John 3:30).

The Glory In Store For Us (Sat. Sept. 7--Added)

The Word of the Day is "glory." In today's reading of 1 Corinthians 2:6-9, St. Paul writes of the hidden mystery of the "things that God has prepared for those who love him" (vs. 7). How can we describe the "glory" that God has planned for us since the beginning of time? 

Our human words and thoughts are insufficient to describe the 'glory' that God has planned for us. Only through the profound perception of hope bestowed by the Spirit can we look forward to it. As St. Paul affirms, 'Eye has not seen, nor ear heard… the things that God has prepared for those who love him' (vs. 9).

By the Spirit, hope pierces through the darkness of this present age to discern the hidden glories of God. In The Life of Moses, St. Gregory of Nyssa teaches, "Hope… always kindles the desire for the hidden through what is constantly perceived" (p. 114). Thus, hope steadfastly draws us forward to the end, the completion of God's promises and the unspeakable glories of His Kingdom to come.

Therefore, we are not merely enduring the present turmoil of these trying times. Within them, we can discern the hidden work of God, leading us to the glories that we can only see through the hope that the Holy Spirit gives.

For Reflection

Looking at our present circumstances only on the surface level, we will likely be overcome with despair. But when we look at ourselves and our world through the lens of hope, we catch a vision of the invisible activity of God. At this very moment, the God of grace is preparing unimaginable glories for us that will more than compensate for our present trials (Romans 8:18). What are we concentrating on as we face the challenges of our time: the constant threats of one crisis after another or the unfailing hope of what the Lord of heaven and earth has in store for us?

The Renewal of the Inner Man (Fri. Sept. 6--Added)

 The Word of the Day is “inner.” In the rough stretches of our spiritual journey, we need a reason for our hope. Otherwise, we will be tempted to give up in despair. In today’s reading of 2 Corinthians 4:13-18, Paul explains why he does not lose heart.

Just before this passage, the apostle recounts his perseverance through countless ordeals. Now, the apostle writes that he is “hard-pressed on either side, yet not crushed; …perplexed but not in despair; ...persecuted but not forsaken; struck down but not destroyed” (2 Cor. 4:8-9). But then he discloses the secret of his endurance. He writes, “Even though our outward man is perishing, yet the inward man is being renewed day by day” (OSB vs. 16). Today, we will describe our dual nature and how our inner self is being “renewed,” that is, advanced in its nature from one stage to another (Strong’s #341).

MAN IS DUAL: EXTERIOR AND INTERIOR

St. Dimitri of Rostov explains the contrast between the outer and inner person. He writes, “Man is dual: exterior and interior, flesh and spirit. The outer man is visible, of the flesh, but the inner man is invisible, spiritual….” The outer man is composed of many members, but the inner man comes to perfection through his mind—by attention to himself, by fear of the Lord, and by the grace of God” (Igumen-Chariton 1964, 44).

Likewise, St. Simeon the New Theologian teaches, “Of all the visible and invisible creation, man alone is created dual. He has a body composed of four elements, the senses and breath; and he has a soul, invisible, incorporeal, joined to the body in an ineffable manner; they interpenetrate and yet are not compounded, combine and yet do not coalesce. This is what man is: an animal both mortal and immortal, both visible and invisible, both sensory and intellectual, capable of seeing the visible and knowing the invisible creation” (St.-Simeon-the-New-Theologian 1951, 152).

THE OUTER MAN IS PUFFED UP; THE INNER MAN IS HUMBLE

Perhaps we can describe the two natures of the human person by their character. St. Dimitri says that the outer man is “puffed up” while the inner man is humble. The exterior man is curious and wants to know everything, while the interior man focuses only on himself and wants only to know God.

The outer man looks outward and busies itself with the world around it. The inner man looks inward and seeks rest and peace in the Lord. The outer man wears itself out with much labor and care. The inner man, however, is “being renewed day by day” (vs. 16).

THE INNER MAN IS REFRESHED BY THE FULFILLMENT OF WHAT IT SEEKS

We know how the outward man grows tired and worn by the circumstances of life in this world. But how is the inward man made new daily? It is refreshed and renewed by the fulfillment of what it seeks. It looks to the “things which are not seen, the things that are eternal” (vs.18), and it finds them in the presence of the immortal God. “The inward man grows in grace and unity with the eternal God by continually turning to the Lord” (Igumen-Chariton 1964, 46-47). “And in God and His grace, there is no weariness nor exhaustion but only the refreshing and regenerating power of the Holy Spirit” (Igumen-Chariton 1964, 47)

FOR REFLECTION

The outer man seeks its satisfaction in an endless supply of worldly things. The inner man renounces earthly things and seeks his fulfillment in God alone.

The Veil That Darkens Spiritual Sight (Thurs. Sept. 5--Added)

 The Word of the Day is "veil." The Son of God came down from heaven to bring "light to those who sit in darkness" (OSB Luke 1:79). For that reason, Jesus said, "I am the Light of the world" (John 8:12). And in today's reading of 2 Corinthians 4:1-6, Paul declares, "For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (OSB vs. 6).

WHY THE LIGHT OF CHRIST DOES NOT GIVE EVERYONE SPIRITUAL SIGHT

So why doesn't everyone gain spiritual sight by the Light of Christ? When the sun rises, we cannot help but see the brightness of the day. Christ is the "Dayspring from on High" (OSB Luke 1:78), that is, the "Rising Sun from Heaven" (NIV Luke 1:78). But why do some still live in the darkness of night?

In today's reading, Paul turns to the Old Testament for an explanation. The key is the veil covering Moses' face when he came down from Mt. Sinai. When Moses delivered the Law to the Israelites, his face was so "glorified" that the people feared looking at him (Exodus 34:29-30). So, Moses put a veil over his face so the dazzling brightness would not blind them.

A HAZY VIEW OF GOD OR SEEING THROUGH FAITH

Paul explains that the veil represents the cover over the minds of all who read the Hebrew scriptures before the Son of God's appearance. Before Christ came, the Chosen People had only a hazy view of God. It was as if they were looking through a screen. But now, Christ has removed this covering. By faith, believers see in Christ the full disclosure of the revelation of God.

But what of those who do not believe? St. Paul answers, "But even if our gospel is veiled, it is veiled to those who are perishing" (vs. 4). In the previous chapter, Paul explains that the minds of unbelievers were made dull. He explains that the veil is still there whenever the "old covenant" is read. The cover is removed only in Christ (2 Corinthians 3:14). Therefore, "Whenever anyone turns to the Lord, the veil is taken away" (2 Corinthians 3:16).

Paul warns of the consequences of unbelief, stating that the "god of this world" has blinded those who are lost, preventing them from seeing the light of the Gospel of the glory of Christ, the image of God. This stress on seeing the light of the Gospel can help us understand the importance of removing the veil of unbelief.

Unbelief results from making wealth, honor, power, and pleasure of this world one's "god." And so, the eyesight of one's mind and the vision of one's heart are darkened. One cannot see the glory of Christ, who is the image of God (vs. 4), the brightness of His [God's] glory, and the express image of His [God's] person" (Hebrews 1:3; see also Colossians 1:15).

FOR REFLECTION

This reading compels us to come to terms with our "little idols." Perhaps we do not openly worship a "big god." We do not make the "god of this world" the center and purpose of our lives. But while we worship God the Holy Trinity, we might still pay lesser homage to the "little gods" of success, reputation, comfort, entertainment, etc., the things we prioritize over our relationship with God.

The "god of this world" blinds its followers to the Glory of God in Christ. But the "little" gods also weaken our spiritual sight. To the extent that we nurture these "little idolatries" in our hearts, we do not have a clear vision of Jesus Christ, the Light of the World.

Do we want to see Christ more clearly so that we might follow Him more closely and live with him more faithfully? Then, we should throw out whatever "little gods" still reside in our hearts. We should get rid of these "little veils" so that we might see "the light of the Glory of God in the face of Christ" (vs. 6).

Nothing More Glorious (Wed. September 4)

 The Word of the Day is "glory." The root of the Greek word "glorious" involves opinion and estimation (Strong's #1391, 71-21). Thus, what is glorious is considered exceptionally honorable and worthy of a good opinion. What is "glorious" to us today? The Grand Canyon in Arizona? Niagara Falls in New York and Ontario? Is the U.S. Capitol Building in Washington D.C.? Or Hagia Sophia in Istanbul (Constantinople)? St. Peter's Basilica in Rome? Or the Church of the Holy Sepulcher in Jerusalem?

MOST GLORIOUS IN ALL HISTORY

When we gaze at the beauty of any of these, we cannot help but be overtaken with awe, admiration, and wonder. Yet in today's reading of 2 Corinthians 3:4-11, we can multiply that sense of splendor many times. St. Paul writes that the most glorious in all history is the giving of the Law of Moses and the proclamation of the Gospel of Christ. In both, the Glory of God surpasses every other glory in heaven or earth because they are God's self-manifestation. The Law and the Gospel are the Almighty's revelation of Himself and His will and ways. Thus, today, we read of a new order of values. What this world holds as glorious in honor, esteem, and admiration is nothing compared to the majesty of the Word of God and those who proclaim it.

THE GIVING OF THE OLD COVENANT PAVES THE WAY FOR THE PROCLAMATION OF THE NEW

Paul notes that the bestowing of the Law to Moses on Mt. Sinai was so glorious that the Children of Israel could not look on Moses' face because it shone with such dazzling brilliance (vs. 7). But, as St. Paul teaches, this glory of the giving of the "Old Covenant" pales in comparison to the magnificence of the delivery of the "New Covenant" in Christ (vs. 7-8). The apostle writes, "But if the ministry of death, written and engraved on stones, was glorious…how will the ministry of the Spirit not be more glorious" (vs. 7-8)?

Note that Paul calls himself and his co-workers in the Gospel "ministers of a new covenant" (OSB vs. 6). The apostle and his partners labor for the new accord between God and the "New Israel" as a "diaconos." We use that word in the church for our "deacons." Initially, it referred to a servant who ran errands for or waited on a king (Strong's #149, 65). Because it serves the glorious covenant of Christ, the service of St. Paul and his co-workers shares its divine glory.

THE LAW BROUGHT DEATH, BUT THE GOSPEL BRINGS LIFE

Paul writes that his service to the Gospel cannot compare to the service of Moses to the Law for two reasons (vs. 7  & 11). First, the Law brought condemnation to all who tried to keep it. Its purpose was to lead the Chosen People in the ways of life. Instead, it brought "death" (vs. 7), for no one could keep its righteous demands. On the other hand, the ministry of the Spirit, the Life-giver, brings life to all who believe it (vs. 6). Second, the Glory of the Law of the Old Covenant is a fading glory. But the Gospel of Christ is eternal, and those who serve it take part in its never-ending splendor (vs. 11).

FOR REFLECTION

In the light of today's reading, what honor should we give to the glories of this world? And what higher worship, praise, and respect should we give to the Lord Jesus Christ, His Word, and those who serve us in the ministry of the Gospel?

The greatest good in heaven and earth is God (Mark 10:18). The greatest goal in life is to be a "partaker of the divine nature" (2 Peter 1:4). The greatest joy is to "enter into the joy of the Master" (Matthew 25:23). The greatest peace is the peace in Christ Jesus that "passes all understanding" (Philippians 4:7)  The greatest glory we can ever see is the glory that the Father has given His Son, our Lord Jesus Christ (John 17:24).