THE SECOND TALK OF ELIHU Some scholars believe that ‘Job’ did not respond to what Elihu said, out of disrespect, because of his young age, having already responded to the questions of the three older friends; Or he probably decided against answering him for fear that more questions would pour upon him from all those present. Seeing that ‘Job’ did not answer him, Elihu turned his face toward the audience, and among them the three elder friends; And probably in some kind of mockery, or in an attempt to gain them on his side, he called them men of wisdom, learning, and understanding (2-4; 34- 37). What did Christ promise you? He promised to grant you the eternal happiness, when He is risen from the dead; Whereas in this life, He promised to grant you His portion; And His portion is the way along which He walked. Would you, a servant and a disciple, despise the way along which Your Lord walked? Do not Elihu dealt with the issue of Job, justifying himself before God, by telling him that he is not speaking to a king or a prince, but to God who knows everything, and who does not misjudge…. He suggested to Job to practice repentance in humility and remorse (31-32), Intending to respond to Job’s wrong conviction, that God has unjustly allowed for sufferings to dwell upon him; he confirmed to him that: It is unthinkable that God would do wrong (10-12, 17, 19, 23); He has full authority (13-15); He is Almighty in power (20, 24); He knows everything (21, 22, 25); He is firm with the disobedient sinners for the sake of their repentance (26-28); and His divine care is exalted (29-30). He finally ended this chapter by demonstrating to ‘Job’ how to talk to God (31-32); leaving the matter to his conscience. 1- A call to all those present to listen 1 – 4 2- Responding to Job’s self-justification 5 – 12 3- God’s might, and His ordinances 13 – 30 61 4- How to talk to God 31 – 37 1- A CALL TO ALL THOSE PRESENT TO LISTEN: “Then Elihu (answered) and said …” (Job 34: 1). “… answered”: That does not mean that he was responding to a question asked by someone in particular; As the authors of the Holy Book used to begin their talk by the word “… answered”, even if he was the first to talk, and no one preceded him; as it came in (Job 3: 2; Isaiah 14: 10; Zechariah 1: 10; 3: 14; 4: 11-12). This word is sometimes used in response to a question that might have come to the mind of someone, who did not say it publicly1. “Hear my words, you wise men, Listen to me, you men of learning” (Job 34: 2). In the last chapter, Elihu addressed his talk to ‘Job’, responding to his questions concerning the sorrows and afflictions; and clarifying to him that they are all allowed by God for the benefit of the believer, to give him the chance to retreat within himself, discover his faults, and seek the one divine Mediator. When ‘Job’ did not respond to him, nor comment on his words, he now directs his talk, in particular to the three friends, and calls them wise and men of knowledge; to prepare them to listen to him with interest, and without prejudice. Or he probably considered them truly wise and capable of following his talk, and his explanation of certain serious issues. “For the ear tests words, as the tongue tests food” (Job 34: 3). Here, Elihu calls on us to have the spirit of discernment. As the mouth tastes food, discerning between the good and the bad, so it is befitting of us to discern between the good and the evil words we hear. Here he is talking to the audience in general, and to the three elderly friends in particular; not only concerning the inner ears, but also about the outer sensory ones; the believers should not 1 Barnes' Notes on Job 43: 1. 62 leave the doors of their ears wide open to receive all the words they hear with no discernment. The same way we are judged on every vain word we utter, as a waste of our precious time with the Lord; We are committed to keep watch on every word we hear; and to avoid, as much as we can, listening, not only to what is evil, but also to what is vain and with no benefit. Many fathers believe that listening carelessly to heretics, may corrupt the purity of the soul, and the uprightness of the faith. “Examine yourselves as to whether you are in the faith. Test yourselves, Do you not know yourselves, that Jesus Christ is in you unless indeed you are disqualified” (2 Corinthians 13: 5). “Beloved, do not believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world” (1 John 4: 1). “(For one is given) the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues” (1 Corinthians 12: 10). “But solid foods belong to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrew 5: 14). Between good and evil means: “For the ear test words, as the tongue tests food” (Job 34: 3) 1. St. John Chrysostom Discernment is better than all other virtues2. The saintly spiritual elder Some wonder about the result of having a virtue!… And some say that every virtue has a goal or cause; while others rejects this interpretation … For instance, the goal of wisdom or its cause is to discern between good and evil … By this discernment we can choose and to reject; … ; By justice we realize what we should give and what we should not … ; By courage we realize what we 1 Homilies on Hebrews, homily 8:7. 2 من تعالیم الشیخ الروحاني للمبتدئین. 63 should fear, and what we should not…; As to the two virtues: beauty and strength, they seem to have no cause, but their value comes from other virtues that have a cause …; The wise realize the beauty through the harmony and conformity existing within themselves …; and comprehend the strength through the practical execution of the theoretical virtue1. St. Basil the Great My son, Do not talk with anger, but with wisdom and knowledge; So should also be your silence. That was the way of the talk and silence of our wise fathers. St. (Anba) Anthony the Great “Let us discern for ourselves what is right; Let us learn together what is good” (Job 34: 4). Let us examine things by ourselves; disregarding the compliments of others. We should only be preoccupied with reaching the truth, recognizing the facts, and seeking to find what is good. It is befitting for the believer to discover what is true , what is just, and what is edifying, amid the controversy of views and concepts; in order to examine everything seriously and faithfully, without partiality to his own views or to those of others. St. John Chrysostom believes that it is befitting for us to examine ourselves, and to listen to the voice of the Lord Christ in us; as well as to His voice in the holy church through our clerical teachers. If you look within yourselves, you will find Christ in you; And if He is in you, How much more would He be in your teacher2! St. John Chrysostom If we do not know how to test one another, we will not be able to know whether Christ is in us or not. Failure to practice this test is an ignorance of the faith which is inherited in the 1 عظات عن الم ا زمیر. 2 Homilies on Cor, Homily 29:4. 64 proclamation of our faith. Whoever has the sense of faith in his heart, would know that Jesus Christ is in him1. Father Ambroseaster In the old Israel, as there were prophets who uttered the word of God, and others who did not, The same way in the church; Once the apostle appeared, and began uttering in Christ, and having the Holy Spirit that was sent on them by the Lord; The devil, on his part, sent many false messengers who forfeited the teachings of the gospel. It is vital for you to have the gift of the Holy Spirit, namely, the ‘Discernment of the spirits’, to be able to examine the spirits, and decide for yourselves what you should believe, and what you should reject2. St. Dedymus the blind We should be particular, as far as that tri-sided aspect is concerned. Let us examine, with wisdom and insight the multitude of views that confront us, in order to realize the origin and causes (goals) of each of them from the beginning. By that we can consider whether we submit to it or not. We should be like the expert money-changers, as the Lord teaches us, who, by their experience, can discern between the pure gold that was properly purified by fire, and the pieces of copper covered by a thin layer of gold, and look deceivingly valuable. We should examine carefully every thought that enters into our heart, and every teaching we hear, to see whether it was purified by the fire of the divine Holy Spirit; or it belongs to the vanity of the heretics, or it is the fruit of the pride of human philosophy, that only has the deceiving appearances of religion. We can do this if we follow the advice of the apostle, saying: “Beloved, do not believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world” (1 John 4: 1). There are some who become deceived by the beautiful appearance of the philosophical teachings, with some 1 Commentary on Paul’s Epistles (2 Cor.13: 5). 2 Catena. 65 superficial pious views that appear conforming with religion, as the shining of a thin golden layer may deceive the unexperienced. Those who are deceived by the outer appearances would soon realize that they will soon come out empty-handed, and fall into despair1. Father Moses 2- RESPONDING TO JOB’S SELF-JUSTIFICATION: “Job says, ‘I am innocent, but God denies me justice” (Job 34: 5). These words came in Job 13: 18; 27: 2. But he said them, not to justify himself; but because his friends stabbed him in his person, he intended to confirm his innocence from their vain charges, with no intention to justify himself before God; or to claim that he is without sin. He never hinted that he was always pure in heart, or that he never erred against the law of his Creator. Yes, he indeed said that God denied him justice; Yet, he never meant to accuse God of injustice; What he meant was that God deals with him in a secret vague way, not that he was used to, in his past relationship with God, as far as God’s exalted divine care is concerned. What were vague for him were not the temptations that have dwelt upon him, but rather how God allowed his friends to get offended by him. Although ‘Job’ confessed his sins; Yet he bears a relative righteousness, if compared to his human brethren, and not if compared to God; As it is said: “There is not a righteous man on earth who does what is right and never sins” (Ecclesiastes 7: 20). I know no man who is perfect in everything, while still a man … except Him who alone for our sake clothed Himself with our manhood2. St. Clement of Alexandria God alone is all good; and it is befitting for you, being created according to His image, to be good as well. As, He is generous 1 Cassian: Conferences, 1:20. 2 Strom. 4:130. 66 to all, You, should also be generous, you should avoid greed, and should not keep from your neighbor any mortal material thing, because that would be the most serious and ignorant thing to do. Father John of Kronstadt You should, first of all, rid yourself of everything foreign to yourself; then present yourself again to Him who has created you. He is the source of our happiness and whole goodness1. St. Augustine “Although I am right, I am counted a liar; My wound is incurable, though I am without transgression” (Job 34: 6). ‘Job’ probably wonders, whether he should go along with his friends, and accuses himself of evil; to become a liar against the proclamation of his innocence of what they accused him. He cries out, as his wound became incurable for no iniquity on his part. They accused him of being the most evil of criminals; and dealt with him in the most horrible way; although God Himself testified to his blamelessness; and that Satan has incited Him against him for no cause (Job 2: 3). By his wound he means the tribulations that dwelt upon him, which seemed incurable; and his situation that looked irreversible. ‘Job’ here is portrayed like a wild animal that was struck with a fatal arrow, for no transgression on its part. Job’s complaint is not that he is without sin, but because the tribulations that dwelt upon him have utterly distorted his image, especially in the minds of his own friends. “What man is like Job, who drinks scorn like water?” (Job 34: 7). Some believe that this analogy fits the desert environment in the old days, where a camel is made to drink a huge amount of water that would keep it from feeling thirst for an extended period during its journey in the barren wilderness. ‘Job’, in the same way, 1 Robert Llewelyn, The Joy of the Saints, Spiritual Readings throughout the Year, Springfield, Illinois, 1989, p. 54. 67 drank a considerable amount of tribulations, whose effect would last him all along his journey in the wilderness of this world1. Eliphaz mentioned a like phrase during his accusation against ‘Job’ (Job 15: 16). “He keeps company with evildoers; he associates with wicked men” (Job 34: 8). According to Elihu, ‘Job’ must have kept company with evildoers, having adopted their thoughts during his admonition of God (Job 9: 22-32; 30; 21: 7-15); at least in saying that the wicked are not punished. He looks as though he denies the justice of God, because of his ignorance of what lie behind the afflictions that dwell upon him, and not upon the wicked. He is thus counted by Elihu as associated in his thoughts with the wicked. “For he says, ‘It profits man nothing when he tries to please God’” (Job 34: 9). Having adopted this line of thought amid the bitterness of his soul, that there is no benefit in ministering to God, or in walking in righteousness; as God does not defend the righteous against their opponents. “So listen to me, you men of understanding, Far be it from God to do evil, from the Almighty to do wrong” (Job 34: 10). Elihu calls on those present to listen to his answer on what he assumed to be wrong concepts on the part of ‘Job’; and who, according to him, used unbefitting words in his admonition to God, concerning His ordinances. Elihu intends to say that we are committed not to weigh God’s ordinances by human measures; to accuse Him of injustice; But it is befitting for us to trust that all God’s ways are true and just, being the Holy One, and not because we see them as such. “What shall we say then? Is there unrighteousness with God? Certainly not!” (Romans 9: 14). “Far be it from You to do such a thing – to kill the righteous with the wicked, treating the righteous and the wicked 1 Cf. Adam Clarke's Commentary. 68 alike. Far be it from You! Will not the Judge of all earth do right?” (Genesis 18: 25). “He is the Rock, His works are perfect, and all His ways are just, A faithful God who does no wrong, upright and just is He” (Deuteronomy 32: 4). “You are righteous, O Lord, and all Your deeds are just; All Your ways are mercy and truth” (Tobit 3: 2). “God is a righteous judge, a God who expresses His wrath every day” (Psalm 7: 11). “For the Lord is righteous, He loves justice; Upright men will see His face” (Psalm 11: 7). “The fear of God is pure, enduring forever. The ordinances of the Lord are sure, and altogether righteous” (Psalm 19: 9) “Your statues are forever right; Give me understanding, that I may live” (Psalm 119: 144). “You are righteous and You rule all things righteously, deeming it alien to Your power to condemn anyone who does not deserve to be punished” (Wisdom 12: 15). “And the Lord has kept the calamities ready, and the Lord has brought them upon us, for the Lord is just in all the works that He has commanded us to do” (Baruch 2: 9) “The Lord within her is righteous; He does no wrong. Morning by morning He dispenses His justice, and every new day He does not fail, yet the unrighteous know no shame” (Zephaniah 3: 5) “Nehemiah prayed, saying: O Lord, Lord God, Creator of all things, You are awe-inspiring and strong and just and merciful, You alone are King and are kind, You alone are bountiful, You alone are Just and Almighty and eternal. You rescue Israel from every evil; You chose the ancestors and consecrated them” (2 Meccabees 1: 24, 25) “Then I heard the angel in charge of the water say: ‘You are just in these judgments, You who are, and who were, the Holy One’” (Revelation 16: 5) “And I heard the altar respond: ‘Yes, Lord God Almighty, true and just are Your judgments” (Revelation 15: 7) 69 “For true and just are His judgments; He has condemned the great prostitute, who corrupted the earth by her adulteries. He has avenged on her the blood of His servants” (Revel. 19: 2) If He whom we call ‘Father’ is our Judge, who has no partiality; Let us therefore hasten and work hard through our journey here on earth, with all fear and holiness … knowing that it is He Himself who grants us the promises, and who may keep us unpunished1. St. Dedymus, the blind God is a just Judge, powerful, and longsuffering. Can’t you see why He does not punish, although He is capable and ready? He says: You should know that He is longsuffering, and does not bring forth His wrath every day. So that the foolish may not assume that God does not take action sometimes, out of weakness; He shows that the reason for postponing his judgment is His very spacious longsuffering, with the goal of leading you to repentance. And in case you do not benefit from this treatment, he will take another position. Be sure that we are every day worthy of punishment … Is there a single day, we do not pray slothfully, without serious distraction of mind2? St. John Chrysostom Those who forsake God, despise His commandments, and bring shame on their Creator because of their works and their thoughts that blaspheme Him, who sustains them; are gathering a just judgment against themselves3. St. Erinaos “He repays man for what he has done, He brings upon him what his conduct deserves” (Jog 34: 11). God always works with justice; He would never forget the righteous; and would never allow the wicked to prosper at the end. He deals with everyone according to what he deserves. By that he 1 Commentary on 1 Peter 1:17. 2 On Ps.7. 3 Adv. Haer.4.33:15. 70 does not mean to say that ‘Job’ is evil on account of what has dwelt upon him, the way his three friends accused him; But he intends to correct a vague or faulty concept that ‘Job’ has expressed in the bitterness of his soul. Let us wait. We shall definitely see that God, at His proper time, will reward the righteous, and punish the wicked, in case they persist on their wickedness. God said concerning Jehoiakim the son of Josiah, king of Judah: “They shall not lament for him, saying, ‘Alas my brother,… or Alas master! Or Alas, his glory! He shall be buried with the burial of a donkey. Dragged and cast out beyond the gates of Jerusalem’” (Jeremiah 22: 18, 19). And it is said: “But in accordance of your hardness and your impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his deeds” (Romans 2: 5, 6); and: “And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay in fear” (1 Peter 1: 17));And, “And behold, I am coming quickly, and My reward with Me, to give to every one according to his work” (Revelation 22: 12). Why doesn’t God punish all men in a way that would not allow any of them to challenge Him; a question asked because of the extent of evil to which many have reached; or because of the ordinances of God, that are sometimes vague, yet are never unjust1. Father Caesarius, Bishop of Arl It is unthinkable that God would do wrong, that the Almighty would pervert justice” (Job 34: 12). Again Elihu repeats this principle to confirm that God, with no exception, not even for a single moment, would never do wrong. He took it against ‘Job’, that although embracing this same principle, yet under the pressure of the intense sufferings, he assumed that God may pervert justice (Job 34: 5; 8: 3). The Lord 1 Sermons, 101:5. 71 said to Satan: “You incited Me against my servant Job to ruin him without any reason” (Job 2: 3). Commenting on this Pope Gregory the Great says: God may allow grieves without (apparent) reasons, that man deserves them; Yet, would never condemn man without reason! God may allow for sorrow on His righteous believers for the sake of purifying or justifying them; but He would never allow it for them on the Day of Judgment. You will have a world of light for the bitterness you endure for one day. Enduring hunger for a little while for the sake of His love will make your longing to see His face flare up. If your countenance turns dark because of your strife for His sake, He will let His glory beautify you forever. If you get bared of your possessions for His sake, He will clothe you with His light. If you forsake what is yours, you will acquire Him eternally1. The spiritual elder John Deliaty All the evil that dwell upon you will pass on; And He whom you patiently anticipate will come. He will wipe out the sweat of labor; will dry up every tear; and there will be weeping no more. Here on earth, we are committed to moan amid temptations; about which ‘Job’ wonders, Saying: “Does not man have hard service on earth?” (Job 7: 1) 2. St. Augustine 3- GOD’S MIGHT AND HIS ORDINANCES: “Who appointed Him over the earth? Who put Him in charge of the whole world?” (Job 34: 13). He is the Creator of heavens and earth, and the Controller of the whole world; He has not got His authority from another; and He does not submit to anyone; Heavens and earth are the subject of His care and His pleasure. If the earth is not the work of His hand, but given to Him by someone greater than Him, He may probably then, does wrong and injustice; But as it is His, its Creator, and care- . 1 رسالة 15:19 2 On Ps. 29, Discourse, 2: 8. 72 Giver; ordaining everything on earth with His divine justice, and His exalted care; “God is exalted in His power, Who is a Teacher like Him? Who has prescribed His ways for Him, or said to Him, ‘You have done wrong?” (Job 36: 22, 23). Notice how Elihu proves the justice of God. He has created the earth, the heaven, and all creatures. Are we, His works, foreign to Him, to be oppressive against us? He is just, not only because all these are the works of His own hands, but because He is their Lord and Master. If the wicked, would not stand still, in case they see any harm done against those submitted to them; How would be the case, concerning the divine Creator and Lord; … How could He not practice justice in all His ordinances on His creation on which He has poured such splendor? … You could not claim that He does not practice oppression out of weakness on His part; As he can easily destroy everything if, and when, He so chooses. St. John Chrysostom He truly controls the world which He has created by Himself; He needs no help from anyone to control it, as he had no help to create it…. He controls well what He created well … He would never be cruel over what He created with His mercy … Those for whom He cared even before He created them, He would never forsake after creating them. Pope Gregory the Great “If it was His intention and He withdrew His Spirit and His breath, all mankind would perish together, and man would return to the dust” (Job 34: 14). Some believe that this phrase means that if God puts His heart on someone, whom He dearly loves, He would gather his Spirit to Himself, and would allow for his body to return to the dust. Because God treasures the breath which He gave, He gathers it to Himself. What intercedes for us all is the love of God who created us and granted us a breath from His own mouth; And as said by the wise Solomon: “And the dust returns to the ground it came from” (Ecclesiastes 12: 7). God in His love for man, put His 73 heart on Him, and concentrated His divine plan on His salvation. Yes, It is in God’s authority to destroy all mankind, as “They have all turned aside. They have together become unprofitable; There is none who does good, no, not one” (Romans 3: 12). Man no longer has the right to live, and does not have the daring to seek any good from God, because he disobeyed Him. Whatever may dwell upon man, even death, he cannot complain or accuse of oppression; As according to the Psalmist: “Do not bring Your servant into judgment, for no one living is righteous before You” (Psalm 143: 2). However, God in His love, allowed for the body to die and return to the dust from which it came; and by His love He gathers the spirit of man; granting him the first resurrection together with Him, that in the second resurrection, the body would rise, as well, together with the spirit, and man would return to the divine bosoms. So Elihu answers ‘Job’, saying: Why do you seek to be tried before God? Do not you know that if God examines someone’s life, he would find him a criminal, worthy of being cut off altogether from life? It is as though Elihu says to ‘Job’: I know that if you are compared to any man, you would be counted as perfectly righteous. But how dare you seek to be tried before God; You would, like any other man, be found worthy of death. Seeking the lowly things, the heart becomes devious; whereas rising up to the high things, it becomes upright. If man directs his heart to the Lord, The Lord would draw his spirit and breathe to Him. Here, the term ‘spirit’ refers to the inner thoughts; whereas the term ‘breath’ that comes out of the body refers to the outer works. Thus God draws the spirit and the breath to Him; to change both what is inside and outside of man; namely, directs his longing wholly to the one who created him. Pope Gregory the Great “All mankind would perish together, and man would return to the dust” (Job 34: 15). If God chooses, it would be His right to wipe out all mankind from the face of the earth; so why should man complain of 74 the loss of health, riches, or loved ones; and assume that God is unjust1? “All mankind would perish together, and man would return to the dust” (15). The body would fall down, when man is no more a slave to his emotions … The more man lives for high things, the more he dies for the lowly things … Paul’s body, for instance, perished altogether, when he said: “I no longer live, but Christ lives in me” (Galatians 2: 20). Elihu was right when he added: “man would return to dust”; as whoever is preoccupied with the sin, would become as though has forgotten his mortal status; started to become puffed up with pride; and forgot that he was created out of dust. But once he is touched by the grace of the spirit of humility, he would again recall in his mind the fact that he is dust. David returned to dust when he said: “Remember, O lord, that we are dust” (Psalm 103: 14). So did Abraham when he said: “I have been so bold as to speak to the Lord, though I am nothing but dust and ashes” (Genesis 18: 27). Although death has not still dissolved their living body to dust, Yet, according to them, they are undoubtedly that way already. Pope Gregory the Great “If you have understanding, hear this, listen to what I say” (Job 34: 16). At the beginning of this chapter, Elihu addressed the men of wisdom and understanding; Now he addresses it to ‘Job’, saying to him that, “if you have understanding …”, intending to rebuke him on the unbefitting words he uttered concerning God and His ordinances. “Can he who hates justice govern? Will you condemn the Just and mighty One?” (Job 34: 17). Elihu marvels about the position of man toward God that he, who submits to the law, dares to condemn God, the whole just and righteous; the one who sets the law to mankind! How amazing, the one who is in need of a law to control him, puts himself in the 1 Cf. Barnes' Notes on Job 34: 15. 75 position of the Judge, and even to condemn the One who sets the law! Or he who hates justice, and tries his best to get rid of it, dares to judge the One who established the law! He hates evil, and loves mankind. He is not like us, who may forsake evil, not for the sake of our hate of iniquity, but for fear of punishment. St. John Chrysostom “Is He not the One who says to the kings, ‘you are worthless’, and to nobles, ‘you are wicked’?” (Job 34: 18). God set the rulers to be honored in the Lord and for the sake of the Lord, but not to take the place of the Lord. In case the heart of the ruler or the one of authority gets proud, he falls into apostasy, as it happened with Satan. The apostle Paul, fearing that he might fall into pride says: We are not looking for praise from men, not from you or any one else. As apostles of Christ, we could have been a burden to you, but we were gentle among you, like a mother caring for her little children”(1 Thessalonian 2: 6-7). The glory of a leader is to bear the Spirit of the Lord who embraces all who submit to Him by love, and deals with them as His children. If man does not dare to condemn the temporal king of being mean or cruel, how dare he refer oppression and wickedness to the King of kings, and the Lord of lords! It is befitting for man to give honor to the one of honor; and if it is difficult for man to judge his superiors; as he is not aware of what lie behind their actions of hidden causes, and secret factors; How can he judge the limitless and exalted plans of God! Now, as far as the phrases that come in the gospel, are concerned, that may seem somehow vague or contradictory; It would be better for everyone of us to reproach himself of being far from reaching the understanding of the “depth of the riches of the wisdom and knowledge of God” (Romans 11: 33); And he would rather remember truly that it is difficult for him to realize the ordinances of God, than to dare to rudely condemn them of being vague or contradictory1! 1 Concerning Baptism, Book 2, Q. 4. 76 St. Basil the Great “Who shows no partiality to princes, and does not favor the rich over the poor, for they are all the works of His hands” (Job 34: 19). If it is not befitting of us to condemn the kings and nobles, who, being human, often show partiality; How could we condemn God who deals with the rich and the poor on the same level, with no partiality (See Galatians 2: 6; Acts 10: 34; 2 Chronicles19: 7; Proverbs 22: 2; Romans 2: 11; Ephesians 6: 9; Colossians 3: 25); As all are His creation, and in need of His divine care and mercies to enjoy salvation; Man’s possibilities or position, have nothing to do with God’s dealings with him. The ‘prince’ and the ‘rich’ here, refer to every arrogant person; whereas the ‘poor’ refers to the humble. Therefore God shows no partiality to the rich who oppresses the poor; having proclaimed in the gospel that on the day of judgment, he will not ‘know’ the haughty who oppress the poor, saying: ‘I do not know you or where you come from” (Luke 13: 25). If He chooses He can destroy them; that is why he adds: “For they are all the work of His hands”. Pope Gregory the Great “They die in an instant, in the middle of the night; the people are shaken and they pass away; the mighty are removed without human hand” (Job 34: 20). Here Elihu talks about three categories, to demonstrate how God is impartial: 1- The first category includes the kings and the rich who depend on their authority and riches, and thus feel more secure than others. Towards those, God is not only impartial, but sometimes allow for them to die inan instant; something that may not happen to the common people. 2- The second category is the wicked common people, who depend on their great multitude. Those may be taken into captivity in the middle of the night; like what happened to 77 firstborns of the Egyptians, while they were feeling secure and mocking the people of God (See Exodus 12). 3- The third category are those with fighting capabilities, proud of their military might; who sometimes are taken away or fall captives, “removed without human hand” -- the same way the righteous are saved: ‘Not by might, nor by power, but by My Spirit’, says the Lord Almighty” (Zechariah 4: 6); As it is also said: “No king is saved by the size of his army; No warrior escapes by his great strength” (Psalm 33: 16, 17). Let the Lord be your hope, your strength, and your ability to endure; Let Him be your atonement, your praise, your goal, your place of comfort, and the help in your strife. The mighty arrogant who raises himself haughtily before God; as though he is something important on his own. Such man is not saved by his own strength. He may have an elegant, strong, sound, and swift horse; by which, in case of an attack, he can escape; but let him hear the words saying: “To be saved by a horse is vanity” We can take the ‘horse’ as a symbol of any possession in this world, or of any kind of honor on which man may depend; falsely assuming that the higher he reaches up, the more secure he gets! Can’t he realize that the higher you get, the heavier would be your fall? Security would not be realized by strength, authority, nor by honor, or glory; … would they not be realized by the ‘horse’! St. Augustine “His eyes are on the ways of men; He sees their every step” (Job 34: 21). God needs no one to submit to Him a report about anyone, as assumed by ‘Job’ who says: ‘Am I the sea, or the monster of the deep, that you put me under guard?” (Job 7: 12); But about Him, the prophet Jeremiah says: “Your eyes are open on all the ways of men” (Jeremiah 32: 19; and, “For the eyes of the Lord range throughout the earth” 2 Chronicles 16: 9). Everything is exposed before His eyes; being present everywhere, caring for all, practicing righteousness and justice; no one can escape from His sight (Psalm 139: 2-3). 78 St. John Chrysostom believes that Elihu, while confirming God’s justice, does not intend to harm ‘Job’ by vain accusations, as the other three friends did, by saying, for instance, that ‘Job’ “sent the widows away empty-handed, and broke the strength of the fatherless” (Job 22: 9). “From heaven, the Lord looks down and sees all mankind; from His dwelling place He watches all who live on earth – He who forms the hearts of all, who considers everything they do” (Psalms 33: 13-15). “’Can anyone hides in a secret place so that I cannot see him?’, declares the Lord, ‘Do not I fill heaven and earth’?” (Jeremiah 23: 24). God may seem, as though He is not aware of the works of the wicked, when He postpones their judgment; Or as though, He disregards them when He shows longsuffering toward them. Every time the wicked is not punished on his sin as he deserves, he would think that God does not see him, or that his behavior is not detested by God … But when punishment suddenly falls on him, with an eternal stroke, and with unpredictable death, as punishment for his iniquity, he will then know that God watches every thing. Pope Gregory the Great “There is no dark place, no deep shadow (of death), where evildoers can hide” (Job 34: 22). The sinner usually wishes to disappear from sight. Elihu says that there is no dark cave or deep shadow, where the wicked can disappear from the eyes of God. Man can hide from the sight of another man, but before that of God, everything is revealed, in this world, as well as on the great day of the Lord. There is a hidden eye that see the wicked, and a strong hand that draws them to punishment. “The shadow of the death” refers to the dense darkness (Amos 9: 2-3; psalm 139: 12). What does the ‘darkness’ mean, but the ignorance; and the ‘shadow of death’, but the forgetfulness. About the ignorance of 79 some, it is said: “They are darkened in their understanding” (Ephesians 4: 18); and about the forgetfulness that will dwell on us by death, it is said: “On that very day, their plans come to nothing” (Psalm 146: 4). Everything man thinks about during his life will be forgotten by death. As the shadow of death puts an end to the works of life, forgetfulness does the same to what lie in the memory. As no one can hide from the judgment of God, It would be impossible for God not to see what we do, or to forget what He sees… It is a unique feature of the divine nature, not to suffer from the shadows of ignorance or of change…. The shining of the eternal light, which is God himself, would never change; nothing is hidden from His piercing eye; and, being unchangeable, He would never forget what He sees. When we assume that we are not seen, It is like when we close our eyes before the light of the sun; and pretend that the sun is not there! … Namely, we may keep ourselves from seeing Him; but we cannot keep Him from seeing us. Pope Gregory the Great God has no need to examine men further, that they should come before him for judgment” (Job 34: 23). Some believe that this means that God does not need to call man twice for trial; His ordinances are just, and need no appeal. While others believe it to mean that time is not in man’ hand, nor his portion is realized by his wisdom and Strength; When God sees that the time is right, He tries him. “Without inquiry He shatters the mighty, and sets up others in their places” (Job 34: 24). He shatters those who think of themselves as mighty; He does not care for their great wealth, nor for their position in the society, or their number. “Without inquiry”; namely, as God’s knowledge is perfect, it does not take long for Him to examine things, and to make sure of them; He decides directly and on the spot; shatters the mighty, and set up others in their place. … He often brings down the haughty, who are sure of themselves, and lifts up the humble and the meek. 80 “He shatters the mighty, and sets up others in their place”. This is a common daily event; Yet because the end of the two categories (the righteous and the wicked) are not yet decided; The wicked would not recognize their faults, until they fall under the judgment … By searching the hearts of men individually, putting them under justice or mercy; He lifts the minds of some up to the heavenly places, and brings the pride of others down to the lowly places of pleasure. While driving one firmly out, By His mercy, He draws another. About the wicked, it is well said by the prophet: ‘The Lord lifts up those who are bowed down” (Psalm 146: 8); having lost the heavenlies, they only thirst to what is earthly; seeking what is of less value. About them Jeremiah also says: “Those who turn away from You, will be written in the dust” (Jeremiah 17: 13); Whereas to the elect, It is said: “Rejoice that your names are written in heaven” (Luke 10: 20). Pope Gregory the Great “Because He takes note of their deeds, He overthrows them in the night, and they are crushed” (Job 34: 25). God knows their deeds and what they plan, with no need for inquiry; He gives them many chances to give up their evil; and when they do not, He crushes them in one single night. An example of this in the Old Testament, when all the Egyptian firstborn died in one night; and what happened to ‘Belshazzar king of the Babylonians (Daniel 15: 30). “He overthrows them in the night”. The literal translation is “He overthrows the night over them”; and lets an unpredictable serious calamity overtake them. The word ‘night’ often refers to an unpredictable calamity that is difficult to confront. The wicked would be crushed in the night by one of two ways: Either by being stricken by the torture of the punishment from outside; or when he eternally loses the light of life by the ultimate judgment; As it is written: “Tie him hand and foot, and throw him outside, into the (outer) darkness” (Matthew 22: 13).. 81 He would be overthrown into the outer darkness, having, by his own choice, become blinded by the inner darkness. Every sin that is not wiped out soon by remorse is either a sin and a cause for a sin, or it is a sin and a punishment on a sin. The sin, not soon washed out by remorse, would lead by its weight to another sin. It is not just a sin, but is also a cause for another sin. It would be a sin that provokes other sins; as the blind mind is led to suffer servitude from one sin to another. A sin that results from another sin; would be a sin, and added to it the punishment of another sin. Pope Gregory the Great “He punishes them for their wickedness, where everyone can see them” (Job 34: 26). The wicked mostly wish to hide from sight as though in the darkness, as their works are darkness that cannot stand before the light; That is why God chastens them publicly, to let them realize their inability to escape from the divine justice; and in order to make them a practical example to others. In this, Elihu probably had in mind what dwelt upon ‘Job’ of publicly known calamities. Pope Gregory the Great believes that “everyone” here, refer to the pious who will stand as witnesses against the wicked on the Day of Judgment. “Being wicked, He punishes them where everyone can see them”. The Holy Book calls the non-believers as ‘wicked’; as distinguished from ‘sinners’; Every wicked is a sinner; but not every sinner is wicked, Even a pious man in faith, could be a sinner; according to John the Evangelist: “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1: 6). But it could be truly said about someone, that he is wicked, if he is foreign to the holiness of religion …The peace of the church can be a cover over many under the name ‘Christians’; who once they are stricken by a touch of persecution, they would be wiped away like straw in a threshing field. 82 Some people wish to bear the sign of the Christian call; as the name of Christ is raised high; they wish to appear as such, being ashamed to appear as non-believers. Yet they fail to rise up to the level of what they claim to be! Some would keep faith inside their hearts, but do not care to walk in life with faithfulness; … And, disregarding the proper life, they fall into disbelief, even without being persecuted. Those, although they may be hidden from the eyes of men, yet they are revealed before the eyes of God. Many die as non-believers, even though they are in faith; It is about those is said: “He punishes them for their wickedness where everyone can see them” (26); they may appear before others in the church as pious; but being unable to escape from the divine ordinances, they will be stricken as wicked. Pope Gregory the Great “Because they turned from following Him, and had no regard for any of His ways” (Job 34: 27). As a cause for chastening them publicly, he says that they have, secretly within their hearts, their minds, as well as in their hidden behavior; have turned from the Holy God, and disregarded the way of the Lord; namely, did not keep His commandments, and had no regard for Him in their life. The secret of what will dwell upon the wicked on the Day of Judgment is because they turned from following God, and disregarded His divine ways. “Those who turned from Him, as though intentionally”. It is befitting for us to understand that sin is committed by three ways: either out of ignorance, of weakness, or intentionally. Sin could be more serious if it is committed out of weakness, and not out of ignorance; but it could be worse if it is done intentionally. Paul sinned out of ignorance when he said: “Even though I was once a blasphemer, a persecutor, and a violent man, I was shown mercy because I acted in ignorance and unbelief” (1 Timothy 1: 13). 83 And Peter sinned out of weakness, when the word of the maidservant shook the strength of his faith, about which he boasted to the Lord; and when, by his own voice, denied the Lord, whom he held fast in his heart (Matthew 26; 69). But others have sinned intentionally, about whom the Lord said: “If I have not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin” (John 15: 22). You sin intentionally means that you do not love goodness and do not do it. Sometimes, transgression could heavier, to love sin, than to practice it. And the sin could be greater, to hate righteousness, more than not to do it. In the church you may find those who are far from goodness, and who even persecute it; and those who hate to see others practicing what they themselves slothfully do. “And have no (understanding) for any of His ways”. Their lack of understanding is not out of weakness, but because they do not wish to understand. They, most probably despise knowing the things that they boast doing … counting that their ignorance protect them concerning their sins. To understand the ways of God, is to endure with humility, the mortal things (of affliction), and hold fast in anticipation of the lasting things (the eternal). Pope Gregory the Great “They caused the cry of the poor to come before Him, so that He heard the cry of the needy” (Job 34: 28). By turning away from the way of God, and disregarding His commandments, they opened the way to the cries of the poor whom they oppressed, to come before God; and to the cries of the needy (the grieved) to reach His hearing. In other words, when the wicked rejects the way of the Lord, and shuts his ears against the divine commandments in his practical life, he causes loss and bitterness to his brethren; that their cries rise up to heaven, and reach the hearing of God. There is nothing more horrible in the heavenly court, than man’s cruelty on his fellow man, because of his disregard of the commandment of the divine love. Even if he prays to God, He will shut up His ears, until that man opens his own ears to those whom 84 he caused grief; as the tears of those who suffer and their moans would precede and go complaining the oppressive wicked. While those wicked boast, those on whom they oppress, cry out to God; Or, most assuredly, they cause their cries to reach the hearing of God … This also refers to the leaderships of the church who get preoccupied with worldly interests at the expense of their work of preaching; by which they commit the flock under them to justly complain to God against the behavior of their false shepherd; wondering: ‘Why would those who do not practice the work of preaching, occupy the place of the true teacher? Pope Gregory the great “But if He remains silent, who can condemn Him? If He hides His face, who can see him?” (Job 34: 29). Hearing the moaning of the people, and the sighs of the suffering men, God offers comfort or prosperity to the suffering and oppressed poor. Who can then dare to cause them any further trouble? By this, Elihu intends to confirm that everything is under God’s authority; When He hears the voice of the suffering and acts, the wicked with all their possibilities and authority cannot touch them. “And if He hides His face” This is a Scripture expression that refers to a calamity that is about to dwell; It proclaims that if God hides His face from someone, no one can see him, cares for him, lifts the calamity that has dwelt upon him, or give him peace and comfort. It is as though, Elihu says to ‘Job’, that in case he returns to God, He will grant him a divine comfort and an inner peace; and no temptations or afflictions of men, can cause him any harm. Whereas if he does not return to God, He will hide His face from him and all the faces of people would not see or give him peace. This principle; namely, that the secret of man’s comfort is in God’s hand, and not in those of men, applies to the people as a whole, as well as to every single individual. In case God justifies us by His love, No one can condemn us; While if he gets offended by us, no 85 one can give us peace. Let us then enjoy the perfect peace, through concentrating our depths on God, the source of peace; and who brings gladness to the hearts (Proverbs 16: 17; Isaiah 26: 3). “When He gives peace, who can condemn Him; And if He hides His face, Who can see him?” (29) … Here we recall the parable mentioned by the Lord about the owner of the vineyard who hired workers to work in his vineyard. And when he started to pay them their wages, he said to those who objected to his way of doing it: “Didn’t you agree to work for a dinarius? I want to give to the man who was hired last, the same as I gave you. Do not I have the right to do what I want with my own money? (See Mathew 20: 13-15). Pope Gregory the great “Yet He is over man and nation alike” (Job 34: 30) The divine ordinances are applied in the same way on a single individual, a city, a nation, and on the entire human race. God cares for specific persons in the same way he cares for the whole world. He directs His interest toward all, at the same time as though He does not care for individuals. When He cares for a single issue, He, at the same time is present in everything. While he controls the whole world, He is there present with every individual. Actually, He works everything by the power of his nature without moving. It is amazing that while He works on some issue, He is not limited by it. Pope Gregory the Great “To keep a godless man from ruling, from laying snares for the people” (Job 34: 30). All human affairs are in God’s hand, and under His exalted care, in order to keep the wicked from ruling, and from assuming that he has indisputable authority over his brethren; and to keep the godless from laying snares in which people may fall, when they feel that God is no more caring for the oppression dwelling upon them. It is befitting for the leaderships on all levels to realize that, even if they have authority, yet God, the Almighty, is above everyone; according to the words of the Psalmist, saying: “The scepter of the 86 wicked will not remain over the land allotted to the righteous, for then, the righteous might use their hands to do evil” (Psalm 125: 3). “Who makes the godless reign because of the people’s sins” (30). When Israel did not wish for the true King to reign over them, they got a godless man to rein them instead, as befitting to their worthiness. As said by the Truth Himself in the gospel: “I have come in My Father’s name, and you did not accept Me, But if someone else comes in his own name, you will accept him” (John 5: 43). And Paul says: “They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion, so that they will believe the lie, and so that all will be condemned who have not believed the truth, but have delighted in wickedness" (2 Thessalonians 2: 10, 11). By saying: “Who makes the godless reign because of the people’s sins”, he probably refers to the anti-Christ, the foremost among the godless; as that deceiver by pretence of holiness can draw people to evil. The anti-Christ reigns on the wicked, not because of the injustice of the Judge, but because of the sin of those committed to bear the punishment. Although most of them do nor recognize his authoritative power, yet they submit to him, because of the condition they have reached by their sins. They undoubtedly honor him by their evil life, those who do not recognize his oppression over them. Are they not his members, who seek through showing off holiness, what they actually are not…? According to the words of the Lord, saying: “Everyone who sins is a slave to sin” (John 8: 34); as the more they commit sins, they actually covet, through their own will, they bow to serve the anti-Christ, and become in his service. I wish those who suffer under the reign of such a ruler, do not put the blame on the wicked ruler … but they should blame their own evil deeds; according to the Scripture: “In My anger I gave you a king” (Hosea 13: 10). 87 Therefore, why should we ridicule those who rule over us; who were given the authority in God’s anger? If we get rulers according to our worthiness, we can know from their behavior, what our condition has actually reached…. The features (or the behavior) of the rulers are signified according to the worthiness of those submitted to them. Even those who may start looking good would later on change under the pressure of the circumstances. The Holy Book tells us that King Saul’s heart changed with the increase of honor that came with his job; as the prophet Samuel said to him: “Although you were once small in your own eyes, did you not become the head of the tribes of Israel?” (1 Samuel 15: 17). Pope Gregory the Great The wicked are bitterly sifted like light tares, whereas the righteous will be saved as heavy wheat. Notice what the Lord said to Peter: “Satan has asked to sift you as wheat, but I have prayed for you, Simon, that your faith may not fail” (Luke 22: 31). Those who are sifted as tares would perish; whereas those seeds that fall on good soil, will come up and yield a crop, a hundred times more than was sown (Luke 6: 6) … Evil is like chaff that would soon be consumed and turn into ashes1. St. Ambrose Here is the medication for your ailment: ‘Do not ever be jealous of someone who prospers in his way”. Yes, he prospers, but in his own way. While you may labor, but in the way of God. On his journey he travels slothfully; But where is heading? If Christ has promised to give you the goods of this world, you may be right to get offended to see the non-believer enjoy an abundance of goods. You know that a servant could not be better than his master? He has suffered, although He does not deserve it; what do you deserve, sinner2?! 1 The Prayer of Job and David, 2: 5: 18. 2 On Ps. 36: 9. 88 “The scepter of the wicked will not remain over the land allotted to the righteous; for then the righteous might use their hands to do evil” (Psalm 125: 3). At present, the righteous may suffer to a certain extent; and the wicked may prevail over them. Sometimes the wicked get temporal honors; and become kings and judges, that would be allowed by God to chasten His flock, His people. … But it also happens that there would be good men of authority who fear God. Jolianus has been an evil and idolworshipper emperor, who had Christian soldiers in his army … When that heathen emperor happened to call those Christians to worship his idols, and to burn incense before them, they used to refuse obeying his orders, pointing their fingers toward the true God; But when he ordered them to fight his wars, against this nation or that, , they at once obeyed his orders. They distinguished between their eternal Master and their temporal one. And for the sake of their eternal master, they used to submit to the temporal one. Even if the rod of the wicked remains for some time over the portion of the righteous, Yet this will not last forever. The time will come when the Lord Christ willcome in His glory, and gather the nations before Him1 St. Augustine 4- HOW TO TALK TO GOD: “Suppose a man says to God, ‘I am guilty, but will offend no more” (Job 34: 31). Elihu asks ‘Job’ to return to God, and in the spirit of repentance says to Him: I endured the chastisement, and will sin no more! Although the end of Elihu’s talk came more violent than those of the three friends; yet it seems that his intention, and his true zeal distinguished him from them; having not borne their envy! Some translates it as: ‘surely, it is befitting to say to God: I am already disciplined, and will offend no more’. Elihu is asking ‘Job’ to behave with a spirit of humility before God. It is befitting 1 On Ps.125. 89 of man to cross over the boundary of his suffering, to encounter God with the spirit of humility and understanding, and with no murmuring or complaining; realizing that behind the suffering there is a divine plan for his edification, which he should try to recognize. “I endured”: Some believe that the Hebrew word here means (I repent and will offend no more). By that, suffering would become a way to reconsider one’s ways, and to seek reform by returning to God. Actually ‘Job’ said that to God: (Job 40: 3-5; Micah 7: 9; Leviticus 26: 41). “Teach me what I cannot see; If I have done wrong, I will not do so again” (Job 34: 32). Here Elihu presents to us a magnificent portrait of repentance; besides revealing what lies inside his heart toward ‘Job’. He says to him: I know that you are not a hypocrite, as your three friends described you, who covers his sins with deceiving formalities, and hides his deeply hidden evils with the appearances of giving; But, In your life, as it is in that of every believer, there are sins hidden from your eyes, that you involuntarily practice, and yet cannot see or realize; Seek from God to reveal them to you. God instructs His people (Job 10: 2), presents to them the inner knowledge, even concerning the sins they are not aware of, if they come to him in remorse (Psalm 32: 8; 19: 12; 139; 23-24). It is befitting of the believer to put in his heart that, if God reveals to him his sins, he would not return to them (Proverbs 28: 13; Ephesians 4: 22). “Should God then reward you on your terms, when you refuse to repent? You must decide, not I; so tell me what you know” (Job 34: 33). Because this text came somewhat vague, there is much controversy in its interpretation. Some believe it to mean that God will reward the work of man, whether he likes it or not; He does not act according to man’s point of view, but according to what He sees to be true and of benefit. Man therefore should not expect God to ask for his counsel, or to act according to his views and feelings. It is as though man says to God: ‘Act, O Lord, according to what is 90 right in Your eyes; It is You who decide, and not me. On my part, I trust Your decisions, and submit to Your plan. “Men of understanding declare; Wise men who hear me, say to me” (Job 34: 34). Elihu desires to enter into debate with men of wisdom and understanding; and to find men who listen to him, weigh his words, and evaluate them. “Job speaks without knowledge; his words lack insight” (Job 34: 35). Seeing how ‘Job’ kept silent, Elihu assumed that he, being so solid in his mind, and with such self-esteem, there would be no use of more talking to him; he counted him as a man of no knowledge nor wisdom. “Oh, that Job might be tested to the utmost! For answering like a wicked man” (Job 34: 36). Elihu wishes for ‘Job’ to get the chance for a just trial; to have his sayings and concepts tested; and to correct what he said In his answers to those of iniquity (his three friends). “To his sin he added rebellion; Scornfully he claps his hands among us; and multiplies his words against God” (Job 34: 37). Beside his prior sins, he added a more serious one, during his debate, that of complaining and murmuring against God. If God has allowed for him to be chastised for his sins, he was committed not to protest, even if his friends happened to provoke him with their vain accusations. “Clapping with the hands”: at that time, was either a sign of admiration, conquest, annoyance, distress, or mockery (Job 27: 23). Here, ‘Job’ is probably doing it in mockery and ridicule of his friends’ concepts. It is as though -- instead of looking at things in a subjective way, a quiet spirit, and a wish to recognize the truth and benefit in them; all what preoccupied him was to ridicule his friends who vainly accused him. “And multiplies his words against God”: Instead of resorting to God to support him, he went so far, as to refer injustice to God, and kept on doing that. 91 AN INSPIRATION FROM THE BOOK OF JOB 34 GRANT ME THE SPIRIT OF DISCERNMENT Grant me the spirit of discernment, O Wisdom of God. So as by Your Spirit, I would examine every thought, every word, and every behavior. To examine every word, that no vain one would come our of my mouth. To examine what I listen to, that my time would not be vainly corrupted. To hear Your voice in everything, in Your holy Book, as well as in the beautiful nature. To hear it in the past, as well as in the present events. By You, I experience the virtue, and enjoy it; By you, I do not stand evil, or debate with it. The false wisdom of the world, would not deceive me; And the vain winds of philosophy would not move me. Let me taste Your wisdom and Your care all the day long. Then my soul would rejoice amid the flames of temptations. Grant me the spirit of discernment; so that I would not be deceived by the commendations of men. Nor be destroyed by their sharp criticism. Let me, by You, recognize the divine Truth, and let me live it. Let me hear Your voice in my depths, and in Your church. Let me enjoy You among Your children. Grant me the spirit of discernment, to welcome Your pure word, and hold fast to it. Let me listen to You through Your ministers, and reject the voice of the deceitful. Let me by You, become like a clever money-changer; who can distinguish the genuine from the counterfeit money. Grant me the spirit of discernment to realize that no one is perfect but You. 92 By You, I may become blameless and holy. By You, I desire that the entire world attach to Your righteousness; That the entire humanity become perfect and good in You. Grant me the spirit of discernment, that amid the affliction, and the bitterness of my soul, I may not assume that righteousness would no more benefit the one who has it; Nor that evil no more harms the one who commits it. Let me not wonder: Where is Your care for Your believers? Let me not weigh things by human and temporal measures. But trust in Your love, care, and justice. I shall wait; for tomorrow, the secrets of Your wisdom will be revealed! By Your dwelling in my heart, it would become so spacious to embrace, by love, every man; It would become so spacious before tribulations, that all tribulations would turn to my own good; I would realize the secret of Your love behind every affliction. Amid the sufferings, my soul would rejoice by You; and would always sing the praise of Your righteousness; My soul would not be disturbed by of the cruelty of the wicked on me; And I would not fear that the rod of the wicked would fall on me. I will testify to Your righteousness, O You, the Impartial One. I see You have compassion on me, being one of Your children. You would never forget a cup of cool water, that I may offer in Your name. When I see the evil swiftly pass; My soul rejoices, as I feel Your hands wipe my tears. Grant me the spirit of discernment; To realize Your care for me; Your own creation. 93 If man cannot endure to see someone submitted to him, gets insulted; Would You not care for me, Your creation, and the product of Your handiwork?! If by Your mercy, You created me, O the Almighty, and the amazing Father! How would You not care for me by Your love? If by the breath of Your mouth, You gave me life; How dear would I be to You? Would You not open Your fatherly bosoms to me? From naught, You created me; I am Your handiwork. Because You loved me, You created me; and with Your precious blood, you redeemed me for free. Would You now, let any oppression dwell upon me, O Lover of mankind?! Let my body return to the dust, from which it was created; But let my Spirit, being a breath of your mouth, return to You?! When by Your incarnation, You have taken my body for Yourself; I resumed hope not to perish. I anticipate the day of my resurrection, when my body will be glorified together with my spirit. If Your Spirit carries me from glory to glory; lifts me up from the trash and ashes; and brings me forth to heaven; What can the events of the world do to me?! Grant me the spirit of discernment; To realize how impartial You are; How You would never take the side of the rich, because of his wealth or authority; Nor take the side of the multitudes, because of their great number; Nor take the side of an army, because of its military might; But You care for every man; as though he is alone on earth. And You care for all, with no discrimination. 94 Your eyes are on every man, not to destroy him, but to save him. You are in no need of anybody’s testimony; As everything is revealed before Your eyes. In Your love, You wish that no one would perish; Yet the wicked persist on forsaking You; They forsake You, and despise Your commandment; Evil reigns over their hearts; Violence became their law; Their ears became deaf’ They no more hear the cries of the oppressed or the poor. Yet, You still hear the inner sighs of their hearts. You still lift them up, support them, and glorify them. If no one would dare to insult a prince or king, Who would dare to condemn Your divine plans? You, the King of kings, and the Lord of lords! Your eyes are on the ways of all mankind; You search what are inside their hearts and minds; As though nothing preoccupies You but to care for men; As though Your only desire is for men to be saved, and to come to Your knowledge. Let the whole world come against me; as long as the Creator embraces me. Let the wicked be incited against me with all their energies; Their spirits will eventually come out, and they will return to their dusts. Ridiculing me, they themselves would become a spectacle, an example, and a ridicule. Forsaking You with their cruel hearts; they lost their life and their glory. They ridicule the cries of the poor; Not knowing that You listen to the sighs of their hearts. They hide their faces from the oppressed; Not knowing that You Yourself are watching them. 95 They look at the poor as though they are no more than burning tares; Not knowing that You make out of them, gold purified by fire. Grant me the spirit of discernment, to realize the secrets of Your plans. To learn how to talk to You, and to distinguish between the heavenlies and the earthlies. And to set forth to You, and enjoy You in me. Finally, Teach me, and Instruct me; So that, by the spirit of discernment, I can talk to You.
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